Earlier text: PREPARE TO MEET THE LORDTHE WILL.
By J. A. L. Derby
“By grace are ye saved through faith; and that not of yourselves: . . . not of works.” Eph. 2:8, 9. The sphere of will activity is very small; the consequences are eternal and infinite. It performs but one action—assumes an attitude. Not long ago the writer stood on a high ridge of the continent, where water falling upon the ground might take either of two directions: by one, the slope of the land and the force of gravity would send it to the Gulf of Mexico and the hurricane waters of the Caribbean Sea; by the other, to the calm waters of the Pacific Ocean. So the soul standing on the summit of will-freedom has but to abandon itself to one of two ways, and natural and supernatural forces will either drag it to the gulf of despair or draw it to the pacific ocean of God’s unbounded love. Will chooses; Satan or God does the rest. As when Emin Pasha, cut off from the world, between the impenetrable jungle of Africa on one side and the Sahara Desert on the other, hemmed in by the fanatical Arab hosts, and surrounded by his own mutinous soldiers, asked by Stanley, who had braved a thousand perils for the pasha’s relief, whether he chose to be rescued or not, might have replied, “I stay,” to his own destruction; or, “I go,” and have been snatched from certain doom. He could do nothing but decide: neither can the will; but life or death is the inevitable consequence. In the first second a falling body passes over sixteen feet, but it gathers a velocity of thirty-two for the next; in the third second it falls forty-eight feet. And thus it is driven along, each moment gaining in velocity, until its path can no longer be traced with the eye. Likewise, the man who resigns himself to hellward gravities can sweep to ruin with so frightful a speed as ultimately to carry him beyond the influence of God’s Spirit. Some time ago the writer understood from an excited conversation among some fellow passengers on a train in the West, that they had been aboard a railroad car that had become unmanageable while going down a mountain side. Beyond control, the car, with its living freight, darted forward at a fearful speed. Some persons grew dizzy and others faint. Down, down it flew, rocking, careening, each minute threatening to leap the track, whirl down the descent, and dash itself and the passengers to atoms. Fortunately, it was not far from the bottom when power over the brake was lost; and so its fearful speed was soon spent, and it came to rest. Not so with the soul from which the power of the Holy Spirit has been cut off. On and on it rushes down the steep declivity of death, only to perish at last in abysmal darkness. But the beginning was with the decision of the will. “What would Jesus do?” becomes with you and me momentarily a fateful question. Blest be God for evermore! he places within the grasp of the will the possibilities—nay, the certainties—of eternal life. From the Omnipotent comes the power to exercise the will, just as he gives the power to use the muscles; and either may be used in rebellion against him. The will may be used for a wrong decision. Within the sacred precincts of the human will even the Creator will not step to coerce it. There man is absolute. The right and the power to direct the will, both originally from God, have been granted to man in fee simple. All that the will can do toward salvation—all you can do—is to decide, to choose. Not one good deed can you, in your own strength, perform toward gaining the kingdom. Not one meritorious act can you do—not one. This is indeed a trite saying, but it is uttered none too often, considering the deep-seated legalism of the human heart: “By grace are ye saved; . . . not of works.” Mental scientists tell us that to will includes both to choose and to execute; that to choose, but not to execute, is merely to wish. But to choose God, implies a faith in him both to will and to do henceforth. Just as soon as will surrenders, God takes charge of the citadel, and begins to execute his plan of bringing to Zion the erstwhile prisoner of hope. Sometimes the deceitful legal heart persuades us to permit God to will, while it reserves to itself the right to do. Thus Abraham trusted God for a child, and took Hagar. O sinner, Christian, surrender all, both willing and doing, to God; then the delightful life begins. SELF-EXAMINATION OUR FIRST DUTY.
By Mrs. Lenna Iselin
“EXAMINE yourselves, whether ye be in the faith; prove your own selves.” 2 Cor. 13:5. This text does not read, Examine your brother, and see if he is in the faith; but, “Examine yourselves.” No matter how many faults we find in our brother, we can not overcome them for him. Each one must work out his own salvation with fear and trembling. Here is real home missionary work for everyone of us; and it is a work that we must do, before we shall be in a proper condition to help others. “Examine yourselves.” Look in the dark corners of your heart, and bring forth every sin, fault, or weakness; lay all at the feet of Jesus, and with his help overcome; for we read, of the one hundred and forty-four thousand who are redeemed from the earth: “They are without fault before the throne of God.” If we give ourselves an impartial examination, we shall find so many faults of our own to look after that we shall not find time to look after the faults of our brother. If we first cast the beam out of our own eye, we can then see clearly to cast the mote out of our brother’s eye. Though we find ourselves faulty, we must not allow this to discourage us; for there are many precious promises to the overcomer. Here are some of them: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” “To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out.” “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” “He that overcometh shall not be hurt of the second death.” If we ourselves are right before God, our influence will broaden, and our lives will be a continual sermon to those around us — a sermon far reaching in its effects. TALK HAPPINESS.
By Joan Somerset
GRUMBLE?—No; what’s the good?
If it availed, I would:
But it does not a bit,—
Not it. Laugh?—Yes; why not?
’Tis better than crying, a lot:
We were made to be glad,
Not sad. Sing?—Why, yes, to be sure;
We shall better endure
If the heart’s full of song.
All day long. Love?—Yes! unceasingly,
Ever increasingly.
Friends’ burdens bearing,
Their sorrows sharing,
Their happiness making;
For pattern taking
The One above
Who is Love. —Joan Somerset, in King’s Messenger. Jacob and Esau.
By William Brickey
It is hard for some to understand Rom. 9:13. They seem to think that Esau was under sentence of eternal condemnation before he was born. It is not true that God said, before the children were born, “Jacob have I loved, but Esau have I hated.” But it is true that God said, before the children were born, “The elder shall serve the younger.” Rom. 9:12. This is a quotation from Gen. 25:23. Then Paul follows this with another quotation from Mal. 1:2, 3: “Jacob have I loved, but Esau have I hated.” One quotation is from the first book in the Old Testament, the other is from the last, and was written more than a thousand years after Jacob and Esau were dead, and had no reference to them personally, but to their posterity. Neither did the statement, “The elder shall serve the younger,” refer to them personally. Esau was no servant, but a mighty prince. The prophecy in Gen. 25:23 refers to two nations and two manner of people, and says that one people shall be stronger than the other people, and the elder shall serve the younger. Neither does Paul apply this to Jacob and Esau as individuals, but he applies it to two manner of people, and says that all are not Israel that are of Israel, and shows that another manner of people may become Israel by faith. Beware of the Man Who Never Errs
By S. O. James
BEWARE of the man who has never made any mistakes, also of the one who boasts of his mistakes. S. O. JAMES. God never would send you the darkness
If he felt you could bear the light;
But you would not cling to his guiding hand
If the way were always bright,
And you would not care to walk by faith,
Could you always walk by sight. Then nestle your hand in your Father’s,
And sing, if you can, as you go;
Your song may cheer some one behind you
Whose courage is sinking low;
And, well, if your lips do quiver—
God will love you better so. IS IT RIGHT TO SIGN A TEMPERANCE PLEDGE?
By Editor
In harmony with the instruction, “We should present to the people the principles of true temperance, and call for signers to the temperance pledge,” we have made an effort to formulate pledges which would be adapted to work with all classes. Finding nothing better than the pledges used in the Health and Temperance Association of former days, we have decided to reprint them on heavy white cards, with a neat design and border. The pledges will be graded as follows:— I do hereby solemnly affirm that, with the help of God, I will totally abstain from the voluntary use, as a beverage, or in any equivalent manner, of all liquids or substances containing alcohol. ANTI-RUM AND TOBACCO PLEDGE.
I do hereby solemnly affirm that, with the help of God, I will wholly abstain from the voluntary use of alcohol in any form, as a beverage, or in any equivalent manner, and from smoking, chewing, or snuffing tobacco, or using it in any other form, and from in any way encouraging the use of these poisons. I do hereby solemnly affirm that, with the help of God, I will wholly abstain from the voluntary use, as a beverage, or in any equivalent manner, of alcohol, tea, coffee, and from the use of tobacco, opium, and all other narcotics and stimulants. We have become aware of the fact, however, that upon the part of many persons there is considerable prejudice against signing a pledge of any description. We think that the following from the Spirit of Prophecy will bring us all to one mind on this subject; for it is definite and plain. I hope that all will read it carefully, and will prayerfully decide what is their position with reference to temperance in all things. Let us consider well the meaning of true temperance, and having done so, take an advance step, which we shall never retract. “We should never be ashamed of temperance in all things, while we remember Christ’s long and painful fast to break the power of Satan’s temptations over the race upon the point of appetite. Christ fought the battle in painfulness, in weakness, and conquered Satan, making it possible for man to conquer in the name and strength of Jesus Christ. Then why should the followers of Jesus be ashamed to refuse the tempting wine cup? Daniel refused to drink of the king’s wine, or to eat of the meat on the king’s table, because the effect upon his physical and mental powers would not be of that character to give him the strength he needed. At all times and on all occasions it requires moral courage to resist temptation on the point of appetite. We may expect such practice will be a surprise to those who do not practice habits of total abstinence from all stimulants; but how are we to carry forward the work of reform if we are to conform to the habits and practices of those with whom we associate? Here is the very opportunity to manifest that we are a peculiar people, zealous of good works. The beer-drinkers will present their glasses of beer, and those who claim to be children of God may plead the same excuse for not signing the temperance pledge,—because they will be treated with beer, and it will not be agreeable to refuse. These excuses may be carried to any length, but they are not of any weight; and we were sorry that any who claimed to believe the truth should refuse to sign the pledge—refuse to put barriers about their souls and fortify themselves against temptation. They choose to leave the bars down, so that they can readily step over and accept temptation without making the effort to resist it. . . . “Those who claim to believe the truth have not all taken their position in relation to temperance which is their sacred duty to do. There have been those who have stood aloof from decided committal on the side of temperance; and for what reason? Some say that if wine or beer is passed to them, they have not the moral courage to say, I have signed the pledge not to taste of fermented wine or beer or strong drink. Shall the names of those stand registered in the books of heaven as defending the indulgence of appetite? . . . “We as Christians should stand firmly in defense of temperance. There is no class of persons capable of accomplishing more and effecting the object more readily than the God-fearing Bible youth. In this age the young men of our cities should unite in a firm, decided army to set their faces as a flint against every form of selfish, health-destroying indulgence. What a power they might be for good! How many they might save from becoming demoralized because they visit the halls and gardens fitted up with music and every attraction to allure the youth! Intemperance and licentiousness and profanity are sisters. Let every God-fearing youth gird on the armor and press to the front. Put your names on every pledge presented, to give influence to temperance, and to induce others to sign the pledge. Let no feeble, weak excuse be offered to refuse to put your name to the temperance pledge. Work for the good of your own souls and for the good of others. . . . “We thank the Lord that a victory was gained upon these points, even here in Basel; and we hope to carry our brethren and sisters up to a still higher standard to sign the pledge to abstain from Java coffee and the herb that comes from China. . . . “Coffee is a hurtful indulgence. It temporarily excites the mind to unwonted action, and the effect is prostration, sadness, exhaustion of the mental, moral, and physical forces. The mind becomes enervated, and unless through determined effort the habit is overcome, the activity of the brain is greatly lessened. All these nerve irritants are wearing away the life forces, and the restlessness caused by shattered nerves, the impatience, the mental feebleness, becomes a warring element against spiritual progress. Then shall not those who advocate temperance and reform be awake in regard to these injurious things? And shall not this pledge paper embrace coffee and tea, as hurtful stimulants? In some cases it is as difficult to break up this tea and coffee habit as it is for the inebriate to discontinue the use of liquor. The money used for tea or coffee as a common drink is worse than wasted. It does the user, whether man or woman, harm, and that continually. Shall Christians bring under the control of reason this appetite? or will they continue its practice because they feel so let down without it, like the drunkard without his stimulant?”—Review and Herald, April 19, 1887. WHY ARE WE STUDYING THE FIELD?
By L. Flora Plummer
“Go ye into all the world, and preach the gospel to every creature.” Who is meant by “ye”? Does it mean any less in the preceding sentence than it does in this one: “Come unto me, all ye that labor and are heavy laden, and I will give you rest”? Each person who hears the invitation to come, should heed the command to go. “Oh,” some one is saying, “we have a Foreign Mission Board to bear the responsibility of the foreign work.” Yes, we have such a board, but do they, can they, bear our responsibility in this matter?—Certainly not; we can no more turn the first text quoted over to them than we can the second one. So, because we must each answer to God for the way in which we obey this command, we are studying the field. From the Testimonies I take this sentence: “We are to be partners in the work of God759 in all parts of the world; wherever there are souls to be saved, we are to lend our help, that many sons and daughters may be brought to God.” Each of us, then, is in partnership with God. In what?—In his work in all parts of the field. What is expected of each of us?—We are to “lend our help” wherever there are souls to be saved. So, because we are partners in the world-wide business of soul-saving, we are studying the field. Paul states that he was “debtor both to the Greeks, and to the barbarians.” What made him in debt to them? He had the gospel, and they had not. Receiving the gospel puts a man in debt to the whole world. Each of us has the gospel, and is a personal debtor to everyone who has it not. That we may know just how large this debt is, and when and how to make our payments, we are studying the field. Another statement from the Testimonies, which should stir us not a little, is this: “Ye churches of the living God, . . . consider how your lack of faith, of spirituality, of divine power, is hindering the coming of God. Were every one of you living missionaries, the gospel would be speedily proclaimed in all countries, to all peoples, nations, and tongues. This is the work that must be done before Christ shall come in power and great glory. I call upon the church to pray earnestly that you may understand your responsibilities.” We are hindering, or delaying, the coming of the Lord. If each of us had obeyed the gospel commission, had performed our part of the business in which we are partners with God, had paid our debts to the world, Christ would have come ere this. That we may understand our responsibilities, and not hinder the Lord any further in this work of carrying the gospel to all peoples, nations, and tongues, we are studying the field. Prayer is requested by a mother for her son, who is now confined in prison. “I ask your prayers for my children—son and daughter. None of my family claim to be Christians.” A sister requests that special prayer be offered for her sister, who is confined in the insane asylum, that she may recover from this sad condition if it is the Lord’s will. “I have set my mark to win the First-day Baptist pastor and his church to present truth. Pray that I may succeed. The minister is willing to read our publications. I have just sent him ‘The Marshaling of the Nations.’” “When you sisters meet together, pray for me, that my faith fail not, and that I may be patient with my feeble companion. It is a trial to take care of him, as his mind is affected as well as his body. I feel that I need more of the love of God in my heart, that I may be more patient.” The following is from a native convert who assists on the Japanese paper, spending as much time in the field, aside from this work, as he can:— I desire to write you about the work in Japan; but it is very difficult for me to write a letter in English. However, I will make an effort to tell you how the Lord has blessed me during the summer. I was planning to go to the northern country the latter part of June, when I received a letter from a lady physician in the south, who was a Bible student here two years ago. At that time she was called home, and we feared she would give up the truth. In the letter she said that she was determined to serve God with her whole heart, and urged me to come at once and teach them, as her family and friends also wished to study. I felt that I must go to Nagasaki, instead of to the north, but I did not have enough money. As I was thinking about this, I learned that some money had been sent me as wages, which was quite unexpected, and I really felt that it came from the Lord. With this I started on my trip. I preached on the train, and visited some of the readers of Owari no Fukwin on the way, and in two weeks reached the place. I rented a small house, and began teaching the Third Angel's Message. For five weeks the interest and attendance increased. I had over thirty young students. Then persecution began, in churches and in families, and many came no more. Seven took a firm stand for the truth, and began to keep the Sabbath, and desired baptism. Others were almost persuaded when I returned to Tokio. I traveled more than twenty-five hundred miles, and never lacked for anything. People were very kind to me, giving me food, and showing me great kindness in every way. I will go north soon. I have been getting letters from that place, during the summer, pressing me to come. The people have waited long. I am anxious to go. I feel that the Lord is coming soon, so I can not stay at home all the time. I am trusting the Lord to guide and help me in all things. Pray for the work in Japan. H. KUNIYA. At Contented Hall lives a brother who, three years ago, accepted the truth by reading. Through his labors, assisted by occasional visits from Brother Eastman, his father, mother, brother, sister, and neighbors to the number of about thirty adults, have accepted the truth, and they have a Sabbath-school numbering forty-eight. This brother, who is the leader, was a teacher in another part of the island before he learned the truth. About a year ago he started a school for Adventist children, with an enrollment of about twenty-one regular attendants. His object is to win the children to Christ, and a number have already been converted and bear good testimonies. He conducts the school, as nearly as he understands, on the plan of our church schools. He gets his support by cultivating what land he can, and by contributions from the people. It is sometimes pretty close work to make both ends meet, as he has a wife and two children. A little over a year ago these people erected a class-house, and now they are getting material for a church. August 26 we dedicated our new church at Jointwood. The house was filled to overflowing, many of those present having been bitter opposers. A collection was taken to purchase a bell and lamp, and many of these assisted. The Spirit of the Lord was present. Such a breaking down of prejudice I have not seen in a long time. The brethren and sisters went to their homes praising God. The building was dedicated free of debt. We used twenty-five dollars of the one hundred allowed us by the board. Five persons have been baptized at Jointwood since the dedication. The Swift River chapel will soon be ready for dedication, also one at Devon, and we expect to finish one at Font Hill in about four weeks. Until we get a chapel in their place, it is hard to convince the people that we are there to stay. We have recently placed another native helper in the field. The Lord has blessed this brother in starting the work in two places, at one of which we have a Sabbath-school of thirty-one members, and also in labor for his family. Recently his mother, who was the last and most bitter opponent, has yielded, and is now rejoicing in the truth. Our tithes and offerings have more than doubled during the last year, amounting to about eleven hundred dollars. Although the people are poor, nearly all pay tithe. F. I. RICHARDSON. REDEEM THE TIME.
By Estella Housher
The Reading Circle will be fruitful in interest and results very largely in proportion to the amount of time spent upon it. Some benefit may be derived by simply reading the lessons; but to profit, to any extent, by the study, sufficient time should be devoted to each lesson to master it. We have been told that the Lord desires us to obtain all the education possible, with the object in view of imparting our knowledge to others, as none can know where or how they may be called to labor or to speak for God. The Lord will give us opportunity to work for him just as rapidly as we are fitted for it. The Reading Circle work is educatory. The information gained will not only fit one for labor, but will broaden the vision of the field in which labor should be expended, until it will become world-wide, and the heart will be drawn out to dedicate all to carry the last message of mercy to every creature for whom Christ died. Realizing the special need of faithfulness in such a study, and the opportunity and privilege it affords, every Seventh-day Adventist should determine to devote sufficient time to the Reading Circle to become perfectly familiar with every lesson. But how are we to find leisure for such study in the busy cares of the home, the shop, the office, the farm, or the school-room? True, we can not create time, but we can save it,—redeem it from other less important uses, by studying to systematize our work and husband our minutes. Is it not true, after all, that it is not so much a question of time, as of system and of choice of the most important things? There are certainly very few who can not find at least a quarter of an hour each day available for these lessons, and even that will aggregate more than a week of solid study during the year, allowing ten hours to the day. Many more could, no doubt, easily devote an hour each day to the study, which means more than a month in the course of a year. “Let the moments be treasured, a few moments here and a few there that might be fritted away in aimless talk,—the morning hours so often wasted in bed; the time spent in traveling on trains or railway cars, or waiting at the station; the moments of waiting for meals, or waiting for those who are tardy in keeping an appointment. . . . If this time were improved in study, reading, or careful thought, what might be accomplished!” The Christian should use his time as a steward of God. Our time belongs to him. “Every moment is his, and we are under the most solemn obligation to improve it to his glory. Of no talent he has given us will God require a more strict account than of our time.” The following letters are selected from the correspondence received at the office of the Foreign Mission Board:— Our little paper, Rarama, is, I think, doing good work. [This is a monthly about the size of the ordinary State paper, and is published in the Fijian language.] We printed nearly one thousand with a supplement, this month, September. We have just received letters from two Fijians on the other side of the island, who are keeping the Sabbath. They earnestly request that I visit them, which I am anxious to do, but how to do it I do not know. We must have more help. Can you not send us a man? Our work is crippled, because I can not possibly answer the calls. Ratu Ambrose, the chief, lately said: “Oh that I had the money, so that I could send to America for five preachers! Tell them to please send us some.” At present I arise at 5 A. M., and meet a class of young men at 5:30, some of whom can not come at any other time. I sometimes assist in teaching the children during the forenoon; and if I do not preach at night, I teach English and arithmetic in the evening to the same class that I have in the morning. I usually preach or hold four or five meetings during the week. Then I have the publishing of the paper, and the translating and printing of our Sabbath-school lessons each month. I have had the greater part of the typesetting to do myself, too, as well as the writing, which takes time. Do you not think we need a man? We could use more than one, but I dare not ask for more. We have recently received a shipment of thirty-two hundred Fijian tracts from Cooranbong, which are nicely printed and illustrated. We expect five thousand on the Sabbath question soon. J. E. FULTON. DECEMBER STUDY OF THE FIELD.
Articles for Study in the December Missionary Magazine: In Sumatra; Among the Russians; Hindrances to Argentine’s Progress; Argentine’s Prosperity; The Mother of the Antilles. 1. Locate the Island of Sumatra. To what portion of the United States is its area equal? 2. Tell something of the physical features of this island. The vegetation. The products. The animals. 3. Describe the Malay race. What is the population of Sumatra? 4. In what familiar lines are the condition and surroundings of this people aptly expressed? 5. Outline the work already begun by Elder R. W. Munson. 6. State the practical difference between the serfdom of Russia prior to 1863 and that of to-day. 7. What custom makes it very difficult for younger members of the community to follow their convictions of duty when these conflict with the opinions of the chief of the household? 8. Compare the area and population of Argentine with those of the United States. 9. Mention some hindrances to the progress of the truth in this field. 10. In what ways did General Roca’s first presidency bring prosperity? 11. What recent movement practically retraces the step which established religious liberty at that time? 12. What progress has the Third Angel’s Message made? 13. How many churches have been organized? How does the number of laborers compare with the population? 14. Locate and describe the Island of St. Kitts. 15. What can you say of the poverty of its inhabitants? How do you account for this? 17. How was the Third Angel’s Message first introduced? What progress is reported? THE THIRD ANGEL'S MESSAGE.
“Let this mind be in you, which was also in Christ Jesus: who . . . emptied himself.” He emptied himself so entirely that, in becoming the Saviour of the world, he did not set himself forth in a way to make himself prominent or to draw attention to himself. “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. . . . And no man taketh this honor unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. As he saith also in another place, Thou art a priest forever after the order of Melchisedec.” Heb. 5: 1, 4–6. He emptied himself so entirely that, in coming to the world, he did not do it in a way to make himself conspicuous, or to draw attention to himself; but in a way in which he could say, truly: “I am not come of myself, but . . . He hath sent me.” John 7: 28, 29. He emptied himself so entirely that, even when he came not of himself, but was sent, he came not in his own name; not to represent himself; not to manifest himself; but in his Father's name, to represent his Father, to make manifest only his Father. John 5: 43. This because “he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.” John 7: 18. He emptied himself so entirely that, when he had come, he could truly say of himself: “I can of mine own self do nothing.” John 5: 30. To men he says: “Without me ye can do nothing.” John 15: 5. And of himself he said: “I can of mine own self do nothing.” This shows that he so entirely emptied himself that, in this world, he was of himself just as helpless to do righteousness as is the man who is without God. And, accordingly, he could truly say: “The Son can do nothing of himself” (John 5: 19); and, “I do nothing of myself.” John 8: 28. He emptied himself so entirely that he could truly say: “The words that I speak unto you I speak not of myself.” John 14: 10. “The word which ye hear is not mine.” John 14: 24. He emptied himself so entirely that no influence went forth as from himself, that could draw anyone to himself; and, therefore, he could truly say: “No man can come to me, except the Father, which hath sent me draw him.” John 6: 44. He emptied himself so entirely that he could truly say that “no man [‘no one,’ literally] knoweth the Son, but the Father.” Matt. 11: 27. This is “the faith of Jesus.” This is the way of Christ. This only is Christianity. Therefore “let this mind be in you, which was also in Christ Jesus.” Let this be your mind always, and only: that you are called of God; that you are sent of God; that you go not in your own name, but only in the name of him that sent you; that you seek not your own glory, but only his glory that sent you; that of your own self you can do nothing, not even to speak; that no influence shall go forth as from yourself that can draw anyone to yourself; that none can come to you, except the Father, who hath sent you, draw him; that none can know you but God, and that all that shall be known of you shall be of God. This is what it is to let the mind which is in Christ be in you. And this can be, only by letting the mind of Christ be in you. For it is not of the natural man, it is not of self, to do this. For the natural mind, the carnal mind, “is enmity against God: for it is not subject to the law of God, neither indeed can be.” Therefore whether in Christ or in you, it is only the mind that was in Christ that can empty self of self. Therefore, “let this mind be in you, which was also in Christ Jesus: who . . . emptied himself.” When Christ had thus emptied himself, he was immediately filled with God; so that “God was in Christ, reconciling the world unto himself” (2 Cor. 5: 19); so that whereas of his own self he would do nothing, and did do nothing, yet God, who dwelt in him, did mighty works (John 14: 10); so that, though he could not speak of himself, the words which he spoke were in very truth “the Father's,” who sent him (John 14: 24; 12: 49, 50); so that, in a word, he in this world was God manifest in the flesh. 1 Tim. 3: 16. “Let this mind be in you, which was also in Christ Jesus: who . . . emptied himself.” It will accomplish in you exactly what it did in him—it will empty yourself. And when thus you have emptied yourself, immediately you will be filled with God, even with all the fullness of God; so that while of yourself you can do nothing, God, who dwelleth in you, will work in you that which is well pleasing in his sight through Jesus Christ (Heb. 13: 21; 2 Cor. 6: 16); so that God will be in you, both to will and to do of his good pleasure (Phil. 2: 13); so that you will not speak your own words, but the words of him that sends you (1 Cor. 2: 12, 13; John 3: 33, 34); so that, in a word, in you it shall still be God manifest in the flesh. Oh, “let this mind be in you, which was also in Christ Jesus: who . . . emptied himself.” For this is the faith of Jesus. And “here are they that keep . . . the faith of Jesus.” Municipal Governments Aiding Insurgents in the Philippines
The commander-in-chief of the armies in the Philippines, in his annual report, says:— The institution of municipal government under American auspices, of course, carried the idea of exclusive fidelity to the sovereign power of the United States. All the necessary moral obligations to that end were readily assumed by municipal bodies, and all outward forms of decorum and loyalty carefully preserved. The presidents and town officials acted openly in behalf of the Americans, and secretly in behalf of the insurgents, and, paradoxical as it may seem, with considerable apparent solicitude for the interests of both. In all matters touching the peace of the town, the regulation of markets, the primitive work possible on roads, streets, and bridges, and the institution of schools, their open activity was commendable; at the same time they were exacting and collecting contributions and supplies, and recruiting men for the Philippine forces, and sending all obtainable military information to the Filipino leaders. Wherever, throughout the archipelago, there is a group of the insurgent army, it is a fact beyond dispute that all contiguous towns contribute to the maintenance thereof. In other words, the towns, regardless of the fact of American occupation, and town organization, are the actual bases for all insurgent military activities; and not only so in the sense of furnishing supplies for the so-called flying columns of guerrillas, but as affording secure places of refuge. These remarks apply with equal force to the entire archipelago, excepting only that part of Mindanao occupied by Moros, and to the Jolo Group. There is every reason to believe that all the Moros are entirely satisfied with existing conditions, and are anxious to maintain them. The Jolo Group, whose people are entirely satisfied with existing conditions, and are anxious to maintain them, is the Sulu Group, whose sultan and datos practice polygamy and hold slaves, and who are paid ten thousand (Mexican) dollars a year by the United States. If the United States would pay the Filipinos ten thousand (Mexican) dollars a year, or at that rate, for maintaining an undisturbed republican government, as it pays the sultan and datos of Sulu for maintaining undisturbed a polygamous and slave government, does anybody suppose that there would be any further war even for a day? And if such a proposition had been made to them in the beginning, as the other arrangement was made with the sultan and datos of the Sulus, does anybody suppose that there would ever have been any Philippine war even for a day? And when no such proposition was not only never made, but has been persistently repudiated and warred against, by the United States, while at the same time recognizing, and by cash payments maintaining, a polygamous and slave government in the same region, how would it be possible for the United States more plainly and forcibly to show that she absolutely repudiates the whole principle of republican government, and prefers rather a polygamous and slave government?