Earlier text: THE SANCTUARY COURT AND ITS FURNISHINGSTHE PRODIGAL SON.
By C. H. Blake
THE term “prodigal” is applied to one who uses his means unwisely; who spends lavishly. Our heavenly Father has adopted us; we are His sons. This is a precious privilege; but Satan, who is constantly working for our overthrow, would have us believe to the contrary. He would have us look upon God as hard and tyrannical, and His laws as unjust. But is this the kind of being that our God is?—Most certainly not. He declares Himself, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.” Ex. 34:6. That we might not be lost, eternally lost, but might live and reign with Him thruout the ceaseless ages of eternity, God gave the best gift that heaven could afford, even His dearly beloved Son. Is not this alone sufficient evidence that He is a merciful God? We should never parley with so great a deceiver as Satan has proved himself to be; but like the Saviour we should say, “Get thee behind me, Satan.” It is only when we stop to listen to him that we get into trouble. How many prodigal sons are there among us?—A great many, it is to be feared. How much do we possess that we can really call our own? Do not our time and means all belong to God? Yet how many times we become tired of living with our heavenly Father and serving Him. We wander away from home; and instead of using our time and means in a way that will glorify God, we spend these blessings that He has bestowed, lavishly in the enjoyment of the pleasures of sin, which are but for a season. How does the Father feel when we wander away? Does He give us up in despair? Listen to the divine assurance, “I will never leave thee, nor forsake thee.” Heb. 13:5. His care is ever over us; His Spirit is ever pleading with us to return. Ever to the sin-weary soul the invitation is extended, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest.” Matt. 11:28. For He is “not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9. Our God is a merciful God. He is long-suffering. When we come back to Him, how gladly He receives us! He covers us with His spotless robe of righteousness, taking away every effect of sin, and He enfolds us in His arms of love. Not only is the Father rejoiced at our return, but the whole family of heaven is made glad. Dear reader, do you not want a part in making joy in heaven? If you do, yield to God. Let Him take you, and mould your character, and fit you for His service. It is only by this that we can be made such persons as will please Him. When the cares and perplexities have done their work in polishing our characters, we shall be prepared for a place in the heavenly family. Onawa, Iowa. C. H. BLAKE. “CHANCE brings its votaries to one inevitable end—moral suicide.” THE SABBATH IN CONVERSION.
By T.
In former articles we have studied the Sabbath with reference to the fact that it points us continually to God, the Creator. The Sabbath commandment asks us to remember that our God created this great world with all that is in it and upon it in six days. When we understandingly keep the Sabbath, we feel the touch of creative power. This wonderful commandment gives us a view of the Creator on the side of His great power that we could not otherwise get. And as we thus view God's power to create a world—aye, even His power to create a universe—how it fills us with confidence in His ability to cleanse us from every stain of sin by creating us anew in Christ Jesus. The conversion of the sinner is nothing short of a new creation. The character of purity and righteousness that God gave to man in the beginning has been destroyed thru sin. And in the character that the unregenerated man now has, there is a constant tendency to every form of evil. The drunkard sees no way to get rid of the appetite for strong drink that holds him in its iron chains. The epicure is led by his appetite, and he knows not how to break away from it, and follow the dictates of an enlightened reason and conscience. Vice holds some as in the jaws of death; others are driven hither and yonder by various passions and cravings for wrongdoing; and all these, as with one voice, say they can not resist the power that binds them. It should be perfectly clear to all that what is needed is a new creation. And it is just this that the Lord gives in conversion. “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Eph. 2:10. Note that the text teaches a new creation for every sinner who will come to Christ. He is “created in Christ Jesus,” so that he becomes the “workmanship” of God. The unregenerate sinner has sold himself to Satan to do his evil works. He is the workmanship of the adversary of souls. And when the individual turns to the Lord, it is necessary for a real creation to take place. The man must be made all over new. He must have a realization of the power that is manifested in creation. It is not the merely lukewarm or nominal professor that can be spoken of in this way; it is only the truly converted one who is thrilled by the creative flow of omnipotent power. “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” 2 Cor. 5:17. The individual who really is “in Christ,” has had the new creation. He is “a new creature.” The “old things” have all “passed away.” “All things are become new.” The tastes, the aspirations, the appetites, and every passion has been swept by the hand of the Creator. There is a new creation as literally as when the world was created in the beginning. The friends and acquaintances of this converted—this newly-created—man, will recognize the same general physical features, but they will say, “How changed he is.” His face no longer wears that besotted, vicious, or harsh look. The mellow glow from the fires of heavenly love that have been kindled within, makes the countenance radiant with the beauties and the perfections of the divine creation. A marvelous work has been wrought. The “old man” is gone, and the “new creature” appears. Then what a depth of meaning and helpfulness there is in the Sabbath, which is a constant and delightful reminder of the wonders of creative power! The soul, away from Christ, and racked and harrowed by sin, despairs of salvation. The thought is constantly arising, “Can the Lord save such a vile sinner as I? Can He take away this pollution, and make me fit to associate with the angels, in that realm of the immaculately pure?” Then, as the Lord has commanded, we “remember the Sabbath day.” It brings to our minds the creative words of Jehovah. We remember that by the word of His power He established every planet in its orbit; He set our earth in her course, and all the forces of nature were made to quiver with the life which they still hold and exercise because of this omnipotent decree. Then, O then, how the soul is comforted! What sweet rest comes to the mind! We enter into the experiences and joys of knowing that the same great power that was exercised in creating the worlds is now actively working in creating and keeping us new creatures. In view of these blessed experiences, can we look upon the Sabbath day as of minor consequence? When it lifts us, from week to week, higher and higher in the realization and enjoyment of the limitless power of our God, truly can we “call the Sabbath a delight, the holy of the Lord, honorable.” Isa. 58:13. In the next paper the day of the Sabbath will be presented. T. The delegates present now number about 250; the visitors we know not how many, probably not less than 2,000. Special coaches laden with delegates and visitors have come in from all directions; and April 1 a special train of seven coaches came down from Chicago, the passengers consisting wholly of delegates and conference visitors. Needless to say that the tabernacle, tho seating over 3,000, is utterly inadequate to contain so many. Sabbaths and evenings, meetings are also held at the large Sanitarium chapel. The business of the conference is yet in its incipient stage. The only action taken thus far is to appoint a large council of about seventy-five members to take into consideration in a general way the order of business and the appointment of committees. This committee has held four meetings, and has appointed the following committees: On Order of Business, Organization, Publishing, Education, Medical Missionary Work, Camp-meetings, Canvassing and Colporter Work, and Religious Liberty. These committees are now at work. April 4 the delegates from the Southern field, generally known as District Number 2, presented to the conference a memorial setting forth the fact that the brethren in that field desired to form a union conference to take charge and direction of the whole Southern field instead of considering it a mission field managed by some committee or center outside. A preliminary draft of a constitution was also presented. The memorial frankly stated that the self-governing (under God) union conference still desired help from the general body. This memorial was approved. The work in this field of nine states, embracing nearly 15,000,000 people, includes 65 organized churches, 35 unorganized companies, church-members 2,490, Sabbath-keepers, including isolated members, numbering 325. The gain for two years has been 628. The tithe for the last year was $11,172.84; offerings for missions, $1,404.04. There are 24 ministers, and 41 paid missionary workers of other grades, besides 34 self-supporting missions. There are 31 church buildings, valued at $16,810; eleven of these were erected the last two years. The Herald publishing-house at Nashville, Tenn., has a plant worth $8,000. There are industrial training-schools at Graysville, Tenn.; Huntsville, Ala.; Alpharetta, Ga.; Junita, Ala.; Oakwood, S. C.; and elsewhere. There are also several bath houses, in different parts, and a sanitarium at Nashville. Books sold amount to $32,000. It is a flourishing field, and may God bless its every interest. Among the exceedingly important things which have been presented before this conference are five different discourses, each of which will appear in the Bulletin. These sermons and the ones who spoke them are respectively as follows: “Divine Organization,” by Alonzo T. Jones; “The Message,” by Prof. W. W. Prescott; “The Field,” by Arthur G. Daniells; “The Education of Workers,” by J. H. Kellogg, M.D.; and “The Need of Means,” by Irwin H. Evans. The first was a study largely based on Eph. 4:7-16, showing that the church, the body of Christ, is organized from the Head, even Jesus; that each member is connected with the Head; that the bond of union, the power of teaching and working, is the one life of Jesus Christ. Thru this one life come the perfecting of the saints, the work of the ministry, the building up of the body of Christ. It was shown from the scripture that position in the church of Christ, however important in the eyes of man, confers no authority over men. All the authority that any man has in Christ’s body is the measure of the gift of God’s grace, the measure of His truth received, the power of Christ’s life in his own. But this measure of the grace of Christ does not authorize men to exercise authority. Men do this, and in Christ’s church it is the work of men; but in the child of God the authority is in the word which he speaks, in the life he lives, exercised by the Spirit of God thru him. So Jesus taught as one having authority, but the authority was in the wonderful living words which He spake. But this organization thru Christ places men in position because God is with those men, but their position does not give authority to rule souls, but rather involves the responsibilities of duties and their faithful discharge, which God has laid upon them because of the gift He has bestowed. Such will not be rulers of men, but ministers of God’s life. Following this excellent sermon was that by Professor Prescott, of London, on “The Message,” the great Advent Message, as old as the Gospel, as mighty as truth, and efficient and sufficient in fitting men to manifest to the world the life of Jesus Christ. One of the great central thoughts was that Christ must appear in His body, the church, before the Head, our blessed Lord, appears in the clouds of heaven. When the body is ready, fitted by the indwelling Spirit to reveal Jesus Christ in the flesh, Jesus the Lord will come. “The Field” in all its greatness was graphically set forth in a powerful sermon by Pastor A. G. Daniells, president of the Union Conference of Australasia. Hearts were moved mightily as he set before the great congregation the millions of souls in darkness and the sparsity of laborers, and compared them with the fields of small population and the many laborers. He spoke of freedom in working, knowing that God calls, knowing that God is leading, and of going to the field and staying in the field as long as the Lord indicates. The fourth of this series of instructive lessons was “The Training of Laborers,” by Dr. J. H. Kellogg, which we regret that we did not hear, but we heard from it only good reports. The training includes the whole Gospel, spirit, soul, and body. The great world is sick, spiritually and physically sick; and the true missionary work will include instruction, help, and healing for the whole man. The fifth sermon was by Pastor I. H. Evans, president of the Foreign Mission Board, on “The Needs of the Field.” He spoke of the millions in other lands, of the few laborers, of the little funds, and in contrast the home fields, the many laborers, the small populations comparatively, and oftentimes the abundant means. The whole world is the purchase of Christ’s blood, all the souls are His, and every Christian is debtor to the whole world. He plead for an equality of funds and laborers, and this matter is one of serious consideration by the conference, and on which there will doubtless be some recommendations laid before the conference and action taken. There is a blessed feeling coming in that State lines, or rivers, or mountain chains, or oceans do not divide God’s cause or its needs or its beneficences. The member most needy should receive the help it demands. The Spirit of God is enlarging hearts, for which we praise God. More anon. Battle Creek, Mich., April 5. The purpose of this probationary life is that human beings may have opportunity to become fitted for the kingdom of heaven, and to prove their appreciation of the opportunity. Salvation is a question of the reciprocity of love. God so loved the creatures of His hand, even in their rebellion against His authority, that He gave His Son to suffer the penalty of their transgression in their stead. It was in the giving of His Son that the love of God toward us was manifested. 1 John 4:9. All that He asks in return for this great service of love is that we will repent of our sins, accept His Son as our Saviour, and accord to Him the first place in our affections. So the apostle adds: “We love Him, because He first loved us.” Verse 19. But it stands to reason that, having once been rebellious, our profession of love for Him should be thoroly tested. This is not only essential to the future happiness of His kingdom, but it is necessary that we ourselves be not deceived and come short in the end. For this purpose we are exhorted by the apostle Paul: “Try your own selves, whether ye be in the faith; prove your own selves.” 2 Cor. 13:5, R.V. God is reasonable in His insistence that our love shall be proved; for He invites us to prove Him. See Mal. 3:10. And He has at times submitted to having His word tested by visible signs in order to satisfy fallible men who were slow to accept it without such test. The cases of Moses (Ex. 3 and 4), Gideon (Judges 6:36–40), and Zacharias (Luke 1:18–20), are marked instances of God’s placing Himself under test to prove His word to His own servants. The great comprehensive test of love is, “If ye love Me, keep My commandments.” John 14:15. To this is added a precious promise: “If ye keep My commandments, ye shall abide in My love; even as I have kept My Father’s commandments, and abide in His love.” Ch. 15:10. This test of our love to God is further elucidated in 1 John 5: “Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth Him that begat loveth him also that is begotten of Him.” Verse 1. This brings us directly to the love of the brethren as inseparably connected with the love of God. And the next verse makes the love of the brethren a proof of the love of God: “By this we know that we love the children of God, when we love God and keep His commandments.” This fact is illustrated in the last two verses of the previous chapter: “If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from Him, That he who loveth God love his brother also.” Then the covenant of peace (Isa. 54:10) between God and man may be thus stated: God, taking the initiative, manifested His love to us while we were yet in rebellion, by the gift of His Son; and we manifest our love to Him by accepting His gift in faith. His love, then, is already proved; ours must be proved by keeping the commandments, which we formerly transgressed. (“Sin is the transgression of the law.” 1 John 3:4.) Our love, like faith, must be proved by our works, and not by mere profession. In the Sunday-school lesson, on page 14 of this paper, we have the incident of Christ testing Peter’s love for Him. The occasion was their meeting by the seaside after the resurrection of Christ. It was on the morning after Peter and six other apostles had spent the night in fishing. Before the death of Christ, Peter had made strong protestations of love for Him; but at a most critical moment, when the Master most needed the sympathy of His companions in labor, Peter denied having any connection with Him whatever. However, the Lord had forgiven him, and on this occasion by the sea he had shown quite a demonstration of devotion. But the Lord showed him, as He does all others, that his profession of love must be tested by practical application. “Simon, son of Jonas, lovest thou Me?” was the pointed question directed to the disciple. Peter was not so self-assertive as he had been before his humiliating fall, yet he assumed that his love was sufficiently conspicuous to be already known to the Lord. Christ did not intimate that this was not so; indeed, He assented that it was true by immediately giving him such employment as would thoroly test its endurance. “He saith unto him, Feed My lambs.” Afterward the Lord asked him the second time, “Lovest thou Me?” Peter replied as before, and Jesus repeated the test. The question was asked the third time; and altho Peter showed grief at being apparently doubted, the Lord simply emphasized the true test without disputing the disciple’s claim. Now, this work to which Peter was appointed as a test of his love for the Master, was a work of love for his brethren—for the Master’s sheep that were “scattered abroad.” It was just the work that Jesus Himself had been doing, and which had proved His love for His brethren. “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people. But when He saw the multitudes, He was moved with compassion on them, because they fainted and were scattered abroad, as sheep having no shepherd.” Matt. 9:35, 36. On what was Peter to feed the sheep and the lambs of the Master’s flock? On the very occasion under consideration the Lord enjoined him, “Follow thou Me;” and He had before testified of His own work that He had given the disciples the Word of God. They were to be sanctified thru that Word, and as the Father had sent Him into the world, He would send them into the world. John 17:8, 14, 17, 18. He had “opened their understanding, that they might understand the Scriptures” (Luke 24:45), and had promised the Holy Spirit to guide them into all truth (John 16:13). This was to be the special work of all the apostles, and in this way not only Peter, but all of them were to feed the “lambs” and the “sheep” entrusted to their care. That they all understood this to be their work, is shown in their course with the large church of Jerusalem. When the believers had all things in common, complaint was made to the apostles that some “widows were neglected in the daily ministrations.” Then the twelve apostles called the church together and counseled them to choose men to attend to that business; but they said, “We will give ourselves continually to prayer and to the ministry of the Word.” Acts 6:4. But the love of the brethren is also shown in the ministry to physical necessities; and in this we also have the example of the Lord before us, and here is a field in which all can work and prove their love. The Lord did not single out Peter that he alone might have the instruction to follow the Master, and to feed the flock. It was a lesson that Peter especially needed, and this occasion was chosen for the purpose of imparting it to him; but it was “written for our learning.” The ministry of the hands is not to be forgotten. The apostle Paul worked with his own hands to help sustain those who labored with him; and he was always mindful of the poor. James also exhorts us to assist the destitute, to give them food and clothing as they may need. He tells us that “pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction; and to keep himself unspotted from the world.” James 1:27. G. GOD designed that man's body should be the dwelling-place of His Spirit. The body, the flesh, of every man is rightfully the temple of God. In the holiness of primitive man God was incarnate. He dwelt in the flesh. He was manifest in the highest form that earth knew, in earth's highest creature, man. This indwelling of God in the flesh was the one essential thing. That lost, all was lost. And when man permitted Satan to enter, he by that very thing bade God depart. Sin can not reign where the presence of the Infinite is cherished; but Infinite Love will not stay where the enemy of all good is admitted on equal terms. When man yielded to the temptations of the deceiver, sin became incarnate, or enfleshed. Satan thru sin took the place which belonged to God. The mind submitted to sin, became carnal, and the will yielded to sin, became enslaved. This was the battle Satan won in the stronghold of this world. Winning it, he became “god of this world,” “the spirit that worketh in the sons of disobedience.” The world must be won back in the very field where it was lost, in the temple of God in man. God must come again into the flesh to reign. Holiness must become incarnate. It was here that our Lord Jesus Christ won His victory. He took upon Himself our nature, was “made of the seed of David according to the flesh,” was partaker of flesh and blood even as the children of men, was in all points tempted like as we are, and in sinful flesh He won and held every moment of His life the glorious victory. He was “God manifest in the flesh.” He rescued the body of the flesh, the temple of God, from the power of sin. The hope of every child of earth lies in this victory and in no other. He must, in the strength of Christ's presence, in “the power of an endless life” which Christ alone can give, win and hold the same victory. He can do this—every soul can do this—by accepting Jesus Christ. “And as many as received Him to them gave He power [right, authority] to become the sons of God, even to them that believe on His name.” John x:12. This is the privilege of every soul to receive the Son of the living God, to let Him reign in the flesh of each as He did in the flesh of Jesus of Nazareth. O soul, accept Him, hold Him, by living faith. Be yourself the incarnation of our blessed Lord, not the incarnation of sin. Let Christ dwell in you, the hope of glory. THERE WAS MORE TO TELL.
By C. M. S.
Archbishop Ireland, in a recent sermon in St. Patrick’s Church, Washington, declared that at no remote day “the Italian people and Christendom at large would give back to the Papacy its wonted dignity and liberty;” that is, restore its temporal power. This declaration is significant, in view of the fact that the archbishop had just returned from Rome, where he had long conferences with the pope. It is not a startling statement, however, to the one who is familiar with the teachings of the Word. Moreover, it is a true statement, because the Word itself declares it. The power spoken of in Revelation 13 as the “beast,” that is, the papal power, the power “which had the wound by the sword” (lost its temporal power) and yet “did live,” is to regain its old power thru the influence of another. That other is spoken of in the same chapter as “another beast,” that is, another power; and it has sufficient influence thruout the world to cause “the earth and them that dwell therein to worship the first beast, whose deadly wound was healed.” Rev. 13:12. It has also sufficient influence to say “to them that dwell on the earth, that they should make an image to the beast,” and know that its suggestion would be carried out. Nor is this all; for in explaining, in the following chapter, the “ten horns,” or ten kingdoms which had been referred to, the Lord declares that “these have one mind, and shall give their power and strength unto the beast;” and further, “God hath put in their hearts to fulfil His will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.” Rev. 17:17. But that is not the end of the matter; for the punishment of that power comes swift and sure. The Lord Himself declares that those same kingdoms should afterward hate that power, and make her desolate and naked, eat her flesh, and burn her with fire. Verse 16. So the archbishop spoke truly, but he did not tell it all; he did not unfold the terrible events that will follow the restoration of the temporal power of the Papacy. But the Word reveals it, and we see the beginning of its fulfilment. C. M. S. Man’s Nobility and Kinship to God
By Francis Bacon
THEY that deny a God destroy man's nobility, for certainly man is of kin to the beasts by his body, and if he be not of kin to God by his spirit he is a base and ignoble creature.—Francis Bacon. CONTENT thyself to be obscurely good, when vice prevails and impious men bear sway.—Addison. WHERE THE ERROR LIES.
By C. M. S.
The younger pastors of the French Reformed Church are now agitating among the French Protestant ministry, the question of whether modern Socialism is in harmony with the teachings of Christ; and no little stir is being caused by the agitation. Many are boldly affirming that it is in harmony with the Gospel of Christ, and that “consistent evangelical principles lead inevitably to Socialism.” Pasteur Gounelle declares: “It is now a duty of the hour to reorganize a badly organized social world, and convert it into a rule of righteousness based on the Sermon on the Mount and on the parables of Christ. For what did the prophets and Christ come to establish?—A kingdom of righteousness on earth; not only the salvation of the individual, but the salvation of society, which is sick and sore at heart.” That Christ came to establish “a kingdom of righteousness on earth” is true; that He taught it is true, and that it will be done is also true; but between this present regime and the establishment of that kingdom of righteousness there apply other words of Christ which are just as true, and for which no place whatever is given in the economy of Socialism. The Socialist has reason for looking with sorrow as he does upon the present condition of things, and his desire to see a better condition in this present world is commendable; and still it is not the part of wisdom to try to make the words of Christ teach what He never designed they should teach. It is unwise for us to make ourselves believe Christ taught what He did not teach. Socialism would bring in the “kingdom of righteousness” by a renovation of politics; by creating a spirit of community of interests; by teaching men to respect the rights of men, etc., etc.; while the poor, old sin-racked world itself would roll on as it has done from the beginning. There seems to be no place in the economy of Socialism for the “end of the world,” which Christ taught must precede the setting up of the kingdom of righteousness. The disciples at one time asked the Saviour to tell them what should be the sign of His coming and of the “end of the world,” showing that they understood the two things should occur at the same time. The Saviour rehearsed to them many things that should occur previous to that event, told them how the adversary of souls would seek to deceive them, and then declared, “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.” Matt. 24: 27. After certain things had happened, which the Lord gave for signs of His advent, Christ Himself declares: “Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.” Matt. 24: 30, 31. Christ has gone to a “far country” to “receive for Himself a kingdom and return.” That kingdom is His “kingdom of righteousness,” which is given Him at the hand of His Father; that will be the kingdom into which the redeemed are taken; but Christ Himself shall come first “with power and great glory,” “in the clouds of heaven,” and His angels go forth “with a great sound of a trumpet” to gather the people of God out of the earth. These are Christ’s own words, but they are not in harmony with the plans of Socialism. It gives them no place whatever in its scheme for the establishment of a “kingdom of righteousness.” It seeks to establish a kingdom on certain principles of right living which He enunciated; but utterly ignores what He Himself declared must come. Christ also declares that “as the days of Noah were, so shall also the coming of the Son of man be.” Matt. 24: 37. The wickedness of the days of Noah went right on till the flood came. The wickedness of this present age will, according to Christ’s words, continue right up to the day of His second advent, which is the “end of the world.” Therefore, if the words of Christ are true, the plan mapped out by Socialism can not be true. If the plans of Socialism for the establishment of a righteous kingdom are true, then all that Christ has said about the manner of the coming of His kingdom is untrue. If the principles enunciated by Christ are true, the facts He stated in regard to His coming and kingdom are also true—and they are, but they are not in harmony with the program of Socialism. Christ, in interpreting one of His parables, said: “The harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world.” Matt. 13: 39, 40. “The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire.” Verses 49, 50. This is the way Christ taught the history of sin should be finished, and the kingdom of righteousness established; but in the program of the Socialist it has no place. Therefore that program is founded, not upon the teachings of Christ, but upon the philosophies of men; and the sayings of our Lord are skilfully manipulated to give a semblance of divine authority to a program at variance with the plain declarations of Christ. As this is true, it must also be true that the philosophy of Socialism is another of the deceptions of these last days, and, with its sister Evolution, it is doing much to undermine the faith of the people and turn them from the light of truth. The doctrine is permeating every grade of society, and its ranks are growing in every country; but he who knows what the teachings of Christ really are need not be deceived. The “kingdom of righteousness” will be established in this earth in the way Christ said it would be without any regard to the philosophies or inventions of men. He is wise who looks to the teachings of Christ for the ground of his faith; but he is fearfully unwise who wrests them to his own eternal ruin. C. M. S. That is what a true-spoken paper of Tampa, Florida, calls the act of a civil officer in the incident below. We get the story from the Morning Tribune of that city, dates March 24 to 26. The story is as follows: A young white man, Frank Hart by name, who was suffering from bowel and heart difficulty, was arrested as a vagrant while lying under a tree near the school-house. Not pleasing the judge for some reason—reports are conflicting—he was fined $8, which refusing to pay, he was sentenced to work it out on the street. When the seventh day came, Hart told the officer that he could not work that day, as it was the Sabbath; he was knocked down and brutally kicked. He was then asked if he would work, when he again refused. A crowd gathered and expressed disapproval, but the officer went on with his cruelty. On the young man’s refusing, the officer took twine from his pocket and strung the young man up to the telephone pole, till one of the indignant onlookers telephoned to the chief of police, and the boy was let down. He was taken back to jail by the officer, where one of his legs was chained up as high as it could be stretched, and he was forced to remain standing in that position for three hours. He was also brutally kicked in his cell. The following is the paper’s protest, referred to above:— “A young man was hung by the thumbs to a telephone pole on a public thoroughfare in this city yesterday morning, and subjected to the excruciating pain resulting therefrom for six minutes, while a large crowd gathered about and watched the proceedings with all the excitement that would attend a lynching. “The outrage was not committed by a mob, or a desperado; nor was it a dramatic reproduction of one of the tortures of the Spanish inquisition. It was done by an officer of the city of Tampa, and for the reason that the victim was of a religious sect which forbade his working on the seventh day of the week. “The enactment of such an outrage in a civilized city by an officer of the law almost baffles belief. It was a disgrace to the community, a reflection on its government, and it calls for swift and emphatic rebuke and punishment. “The officer who perpetrated this heinous outrage has been suspended from the service which he has disgraced; but this is not enough. He should be criminally dealt with, as a lesson to others that the methods of the Ku Klux and the Peckites will not be tolerated in the city of Tampa, at this stage of enlightenment and civilization.” Citizens, righteously indignant, talk of summary punishment upon the officer; and we are glad indeed that there are hearts which feel over such outrages. Still, dear reader, we are not pleading for young Hart, even tho he did suffer; those who caused him to suffer, those who are led by the principles which impel men to act as did this officer, are in the worse condition. The only thing which will save men from this kind of work is Christianity. Men may be indignant over outrages similar to the above; but unless they yield to the religion of Christ, they will sooner or later find some pretext for justifying persecution. In speaking of this very thing Jesus said, “These things will they do unto you, because they have not known the Father nor Me.” John 16: 1-3. Christianity will not persecute its bitterest enemies.