WE reached the conference meeting grounds at Takoma Park just a little too late for the opening of the conference. In fact, the secretary was calling the roll of the delegates as we neared the large tent in which the meetings were held, hearing our own name just as we alighted from the wagon.
THE number of delegates in attendance is 181, representing nearly all of the great countries of the world. It is, in fact, a world-conference; nay, more, a world's missionary conference. The missionary spirit is dominant. It asserts itself in its own blessed way everywhere. It breaks out in business meetings; it is manifest in committee work; it is the spirit of the conference. And so far as we can see, all are glad; all feel that it is the best thus far of any conference yet held.
THE address of President A. G. Daniells was a missionary address. In the beginning he made a touching and fitting reference to the manifold blessings of God and to the organization and growth of the cause since the organization of the General Conference May 20, 1863. There were then twenty delegates representing six local fields, with a conference committee of three. Now the committee numbers twenty-nine. Then there were about 3,500 Sabbath-keepers and thirty ministers, with annual receipts amounting to $12,000, a small publishing plant, one weekly, and one monthly, paper, and a few books and tracts. Now this cause is "permanently established in countries representing 1,400,000 of the world's population. Only a few countries remain unentered, but a great work is yet to be done everywhere. Only a beginning has been made in these mission fields with their teeming millions. The few lone missionaries stationed in these fields, with standards erected and banners unfurled, must be joined by fresh recruits from the home land. The way has been prepared for a splendid work. And now, from this day, we should set our hearts on mightier conquests everywhere than we have yet seen anywhere."
"The records show that the membership, laborers, and funds have more than doubled every ten years since the organization of the General Conference in 1863. The 3,500 Sabbath-keepers have been increased to 81,721. The staff of ministers has been increased from thirty to nine hundred and sixty. The annual tithe has swelled from $12,000 to $691,819.33, and the annual offerings to $144,712.20. Altho there was no great noise nor blowing of trumpets, this cause gained as much in membership, laborers, and funds from 1893 to 1903 as it had gained during the preceeding fifty years of its history. The six conferences have increased to thirteen union conferences, seventy-eight local conferences, three union missions, and fifty local missions. The one small printing and publishing house has increased to eleven publishing houses and forty-five printing-offices; the two papers to eighty-nine; and books, tracts, and papers are being published in forty or more different languages. The book sales reported average at least one-half million dollars annually."
"Educational and Medical Missionary Work."
"Our denominational school work has been inaugurated since the General Conference was organized. There are now in operation 495 schools, with an enrolment of 10,982 students, under the care and instruction of 716 teachers." One little sanitarium has increased to fifty-two, besides treatment rooms and hygienic restaurants a multitude.
The president referred to the effectual, yet simple and logical, plan of organization, to the great changes and rapid advance in our publishing work, especially in three of our great publishing houses, in moving from the city to the country, and giving more decided attention to the publication of the message. Several of our union conferences, we were reminded, were larger than our General Conference less than thirty years ago. The departments of the General Conference—Publishing, Educational, Sabbath-school, and Religious Liberty, to which will soon be added a medical department—were briefly considered.
A striking comparison was made between the home field and foreign lands. The following excerpts from the address will be of interest:
"In no part of the great harvest-field have such large results been produced from the expenditure of labor and means as in the new, unworked mission fields. In the home land, with a membership of over sixty thousand, with more than seven hundred ministers, with a tithe of over half a million dollars, with organized conferences equipped with printing-houses, schools, sanitariums, and church buildings, our net gain in membership for 1904 was 845. This is a gain of 1.54 per cent. with an expenditure of $574.53 for every member added.
"In all the fields outside of the North American union conferences, having a membership of less than 15,000, with only 240 ministers, with a local tithe of about $155,000 and contributions and appropriations amounting to $170,000, with few schools, few church buildings, and but few other facilities of any kind, there was a net gain in membership during 1904 of 1,974. This is a gain of 13.61 per cent., and represents an expenditure of $165.14 for each member added.
"Moreover, the records testify to the willingness of our people in the foreign lands to support the cause with their means. The average tithe per Sabbath-keeper in the North American union conferences for 1904 was $8.68, the average for 1904 in foreign union conferences was $9.29, and in all the foreign mission fields it was $4.17. The average for all the Sabbath-keepers outside of the United States was $7.79,—only sixty-eight cents less than the average in America."
"There surely must be a different, a more equal and consistent, distribution of laborers and means. Who can tell why seven hundred and twenty of our ministers should be located in America among one-twentieth of the world's population, while only two hundred and forty of our ministers are sent forth to work for the other nineteen twentieths? What good reason can be given for spending annually $536,302.76 tithes among 75,000,000, and only $155,516.57 among 1,400,000,000 of the world's perishing?"
Earnest suggestion was made to state conferences to divide tithe and laborers with foreign fields. Tender and fitting remembrance was made of those who had fallen in the ranks, twenty-nine in all of ministers, missionaries, and missionaries' wives; but only four in the last two years were among those who were sent to "regions beyond" by the Mission Board. One of them, Dr. Maude Miller, who recently fell at her post in Honan, China, sends back a sweet, brave, beautiful farewell message to cheer others on to the glorious conflict.
Important suggestions were made to the conference, among which are advance steps in unentered fields, doing more for the development of the Gospel ministry, caring for aged and infirm ministers, their widows and orphans, and the extension of the term of the General Conference from a biennial term to a quadrennial term, which has since been adopted. It was a strong, thrilling address.
Question Corner
By Editor
1878.—The Six Thousand Years.
When will the six thousand years of this world's history end? Will it end ninety-five years hence? In the year 2,000? And as there has been no time lost, what about "this generation" of Matt. 24:34?
The above sum up the questions of various inquirers. Let us reply briefly:
1. There is no absolute evidence that there will be just six thousand years of probationary time. To us there seems to be good evidence that there will be more than that. "The great day of the Lord" includes not only the 1,000 years of Revelation 20, but spaces of time before and after that period, the day extending from the day that probation closes till the curse is forever wiped from the earth.
2. We do not know when the six thousand years will end. They may have already ended. The time from the creation to about 1,000 years before Christ is uncertain, and at present seems undeterminate. The Septuagint Version gives a much longer time to the patriarchal age than does Usher's Chronology. From the beginning of the prophetic dates of history there is little question, and from the first Advent practically none. As regards the order of the days of the week, there is every reason to believe that they have been the same throughout all human history. The years of history are quite another thing.
3. This generation is the generation which sees—perceives—in the light of Christ's words the signs foretold in verse 29. That generation is co-extensive with the giving of the last message. Some at least of those who were in its beginning were in its close.
In John 20:17 Jesus forbade Mary touching Him; for, said He, "I have not yet ascended to My Father;" but after eight days He invited Thomas to touch Him. Had He ascended to His Father and returned during that time? If so, is the ascension recorded in the first chapter of Acts a second ascension?
The words following the expression quoted would indicate that He immediately ascended. His ascensions are not designated as first, second, etc. His ascension from Olivet (Acts) is the first public ascension, the one generally referred to. The first of these for acceptance of His Father, the second was to take His place on the throne of the Father. Heb. 8: 1.
HUMAN LAW AND CHURCH WORK.
By Editor
WHEN human law enters the realm of the spiritual life, it becomes an invader instead of a protector—it has left its legitimate domain, it is a trespasser. And yet there is a strong sentiment in this country to place the civil law in that unlawful attitude, by insisting upon the enforcement of religious ordinances by civil law. In view of this fact, we commend to our readers the following terse comments upon the situation from the editor of the Indianapolis News of April 22:
Very many good Christian people think of their religion as a religion simply of negations, and, not only so, but they think of those negations as things which the civil law should enforce. Their idea seems to be that the church should act, not as inspirer, strengthener, guide, and counselor, but as policeman. So we see in this land of religious liberty, strange combinations between church and state, and a disposition on the part of the church to rely more and more on the state. This proves one thing very conclusively, and that is, that the church is not doing its duty, is not training its children in the right way, is not exerting the influence that it should exert. Bad habits are formed because of a lack of home and church influence and discipline, and then we cry out to the state to prevent indulgence in those habits. This is simply to confess a breakdown in the work of the church, to confess that it is not able to do the work which it has been divinely commissioned to perform. Many of our Sunday laws are likewise the result of the church's own weakness. Sunday laws, it is true, rest on a civil as well as a religious basis. But when the church appeals to the state to enact them and enforce them on the ground that the sanctity of Sunday should be observed, the answer is that it is the business of the church so to train its people that they would not think of violating the sanctity of Sunday. Here again is a sad confession of weakness. If the church had wielded the influence that it should have wielded, there would not be need for a single Sunday law—not one. As it is, the church demands that the state shall compel people to observe Sunday, people who have so little regard for it that they would pay no attention to it unless forced to do so under penalty of the law. Have our Christian friends ever looked at these matters in this way, and from this point of view? Confessedly, family life is not what it used to be; confessedly, Sunday is not observed as it once was. Why is it? Can the wrong be righted by putting the state in place of father and mother, and turning over the protection of Sunday to police courts? Hardly, one would think. We must go deeper than this. Action is the fruit of character. If people want to desecrate Sunday, their characters are in no way changed by preventing them from doing these things by law. The desire persists. Only the act is prevented. Men refrain from these things, not because they do not want to do them, but because they dare not do them. There is no virtue [in the matter of character-building] in that. Nor has the church won any victory when it induces the state to legislate on such subjects—rather it has convicted itself of inefficiency. It is well that this should be made plain.
Restrictive laws there must be, and the state must at times interfere to preserve the quality of its citizenship. But this very necessity is of itself proof that Christian people are not doing their duty, are not training their children and themselves in the ways of righteousness, and are not developing in this land a type of character so high as to make many laws regulating habits unnecessary. We need training rather than legislation—tho till we can get the former we may have to rely on the latter—personal and church influence rather than criminal codes. We still say to men that they shall not do certain things; we do not give enough attention to training them so that they will not want to do them.
And another thing is true, too: If the church had always done its duty, had always obeyed Him who is the Head of the church, there would have been no call for Sunday laws by Christians; for Christians would not be keeping Sunday, but the Sabbath established, blessed, and sanctified by Him who is the Head of the church. That apostasy from the true Sabbath has led to this apostasy from the true principle of religious worship. And this has made it seem necessary to many that the church should go forth to fight the battles of the Lord clad in the armor of Saul, and bearing his weapons. Would that they might learn the lesson taught by David when he laid aside the armor and the weapons of the king, and went out in the strength of Jehovah alone. The church that is walking in obedience to the laws of God does not need any of the weapons of the state to enable it to carry on its work, nor any man-made armor to shield it from the weapons of its adversary.
CHRIST'S RIGHT TO REIGN.
By G.
THE field secretary of the National Reform Association tells the organ of the association about his preaching in a certain place on the theme of Christ's right to reign because He died to redeem. From the assurances he received after the service closed, the speaker says, "That congregation would, by standing vote, have endorsed the Christian Amendment to the Constitution." Now that theme was an excellent one, a good basis for a discourse that should have produced far better results. The so-called Christian Amendment to the Constitution, which the "Reformers" have been agitating for about forty years, is a scheme for placing the entire population of the country in the attitude of professed Christians. By a little verbal change in the Preamble of the fundamental law of the nation, of which two-thirds of the population would be in practical ignorance, the whole mass would be unwittingly put in a position of acknowledging God as king of the Republic. The present Constitution is that of a republic in which the state has no organic connection with the church. The proposed amendment would make of the republic a church-and-state government. The National Reform Association's idea is, as has been expressed by leading representatives, to eventually rule out all non-professors of Christianity from the privilege of holding office, or even of voting; and, as an entering wedge or basis of action, they want a formal recognition of God's rulership in the Preamble of the Constitution. They seem to imagine that this profession of faith on the part of the country at large would make the people much better at heart, and prove a kind of cure-all for the increasing evils—in public and private circles—that now infest the land. They profess to seek moral reform, what they really want is political control.
Just here it might be pertinent to revert to the fact that, in spite of the Constitution's secular intent, judges of the Supreme Court have officially expressed the opinion that "this is a Christian nation." This occurred about thirteen years ago, and in no period of the nation's history has there been so much complaint, yea, proof, of official corruption as since that declaration. And the fact that politicians—office-holders and office-seekers—are finding it expedient to become church-members does not mend the matter. In fact, among those who are reputed to be eminently corrupt in their official methods, we have had ardent advocates of religious legislation.
But, reverting to the theme of the field secretary's discourse, we would emphasize the right of Christ to reign because He died to redeem. Because "He humbled Himself, and became obedient unto death, even the death of the cross," "God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." But we have no evidence that any government is authorized to compel them to confess, or to formally count them as having confessed when they have not.
Christ will have a kingdom in the earth. But His kingdom "is not of this world." He has a spiritual kingdom in this world. "The kingdom of heaven is among you," He said to the Jews. Again He says: "The world hath hated them, because they are not of the world, even as I am not of the world." But He is destined to have a glorious material kingdom that will fill not merely the United States, but "the whole earth." And when it is set up it will destroy all other kingdoms of the earth—including our great United States—and all the religious amendments to the Constitution that apostate Protestantism can conceive will not save their "Christian nation." "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. . . . Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25: 31-34.
Yes, Christ has a right to reign because He died to redeem. And He is the only One who has a right to wear the diadem of the kingdom of God. He is the rightful heir to the throne of Israel. "He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end." Luke 1: 32, 33.
This was in harmony with the prophecy of Ezekiel against Zedekiah, the last king of Judah: "And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God: Remove the diadem, and take off the crown; this shall not be the same; exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it; and it shall be no more, until He come whose right it is; and I will give it Him." Eze. 21: 25-27.
Christ did not take the throne of David at His first advent, but, just as sure as the Scriptures are true, He will take it when He comes the second time, "unto salvation." G.
The Russian Fleet Approaches Japan
Contrary to expectations, the great Russian fleet is said to be now steaming up the coast of China, with the intention of passing between the peninsula of Korea and Japan on its way to Vladivostok. It was expected that the fleet would pass to the south of the island of Formosa out into the Pacific, and thus seek to avoid the Japanese. Late reports as we go to press indicate that a battle is being fought between the two opposing fleets, but Japanese censorship permits no news of the battle to be sent out to the world. The Russians are rejoicing over a reported victory. Each nation is confident that its fleet will be victorious. It is also reported that the Russians have sunk one American vessel off the Formosan coast. In the vicinity of the two armies in northern Manchuria there are frequent encounters between small bodies of the opposing forces, and it is the general belief that a great battle is rapidly approaching.
Philadelphia Fights Graft
The latest news of the struggle now going on in the city of Philadelphia between the people and the forces of graft, indicate that the people will gain the victory. The corporation which was endeavoring to secure the lease of the municipal gas plant, in opposition to the wishes of the people, has now withdrawn its offer. The contest between the mayor and the officials whom he has deposed, still goes on.
War Brings Starvation to Siberia
The war in the Orient is making terrible conditions among the poorer class in eastern Siberia and the islands off the coast. It is reported that if the war should continue six months longer, the people would have absolutely no means of sustenance, their provisions being systematically collected for the use of the soldiers.
Norway and Sweden Face Separation
The King of Norway and Sweden has declined to sign the bill authorizing separate consuls for the two countries. It has been reported that unless this bill became law, Norway was willing to go to war with Sweden; and that, if successful, she would establish an independent government, either as a kingdom or a republic.
Chicago Strike Continues
The strike in Chicago is still on, and there are indications that it will spread to other lines of industry. The officials of the city have declared that at the first signs of rioting the state troops will be called out.
Bank Failures from Defalcation
On account of misappropriation of funds or the defalcations of bank officials, a number of banks have closed their doors this week. One of these is in Boston, one in Canton, Ohio, one in New York City, and one in Nevada.
Atlantic Yacht Race
A fleet of eleven yachts left Sandy Hook lightship on May 17 in a race across the Atlantic to win the $5,000 prize cup offered by Emperor William.
Battle Against Russian Autocracy
The battle against Russian autocracy is said to be spreading in Russia, except where Russian nobility and inert peasantry hold aloof.
Railways Oppose Government Rate Control
The railways of the country have begun a campaign to educate the people away from the idea of government rate control.
Bulgaria Prepares for War
The Bulgarian War Department continues to secure shipments of arms and ammunition, as if in preparation for war.
A TEACHER SENT FROM GOD.
By Ellen G. White
BY MRS. E. G. WHITE.
CHRIST was born a babe in Nazareth, and He grew as other children grow. The powers of mind and body developed gradually, in harmony with the laws of nature. Of Him we read, "The Child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon Him."
When at the age of twelve He mingled with the doctors of the law in the temple at Jerusalem, hearing them, and asking them questions, they were astonished at His questions and answers; for His words opened up subjects of the deepest importance. His knowledge of sacred science was a surprise to these learned men; for He had never been instructed in the schools of the rabbis. They wondered where He had gained His knowledge. They did not comprehend that He had access to a knowledge that they knew not of.
Christ did not pass over the ground of scholastic education, yet He was far in advance of any student under the teaching of the priests and rulers. God did not design that His Son should listen to the needless suppositions included in what was called education. The teachers in the schools of that time—the priests and rulers—tho supposed to be perfect in knowledge, were in need of being taught the first principles of true education. They needed to know the meaning of the command, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself."
Christ's dignity as a divine Teacher was of an order higher than the dignity of priests and rulers. It was distinct from all worldly pomp; for it was divine. He dispensed with all worldly display, and showed that He regarded the gradations of society, fixed by opulence and rank, as of no value. He had laid aside His royal robe and kingly crown, and had stepped down from His high command to bring to human beings power to become the sons of God; and earthly rank was not of the least value with Him. He could have brought with Him ten thousand angels if they would have helped Him in His work of redeeming the race.
Christ passed by the homes of the wealthy, the courts of royalty, the renowned seats of learning, and made His home in obscure and despised Nazareth. His life, from its beginning to its close, was a life of lowliness and humility. Poverty was made sacred by His life of poverty. He would not put on a dignity of attitude that would debar men and women, however lowly, from coming into His presence and listening to His teaching.
In choosing His disciples, Christ passed by the dignitaries of the Jewish nation, and chose lowly, unlearned fishermen. He chose men who had not been spoiled by praise or flattery, men who were not filled with self-sufficiency.
Of Christ's teaching, the witness borne by those who heard Him is, "Never man spake like this Man." This would have been true of Christ had He taught only in the realm of the physical and the intellectual, or in matters of theory and speculation solely. He might have unlocked mysteries that have required centuries of toil and study to penetrate. He might have made suggestions in scientific lines that, till the close of time, would have afforded food for thought and stimulus for invention. But He did not do this. He said nothing to gratify curiosity or stimulate selfish ambition. He did not deal in abstract theories, but in that which is essential to the development of character; that which will enlarge man's capacity for knowing God, and increase his power to do good. He spoke of those truths that relate to the conduct of life, and that unite man with eternity.
Christ's teaching, like His sympathies, embraced the world. Never can there be a circumstance of life, a crisis in human experience, which has not been anticipated in His teaching, and for which its principles have not a lesson. The Prince of teachers, His words will be found a guide to His co-workers till the end of time.
No teacher ever placed such signal honor upon man as did our Lord Jesus Christ. He was known as the friend of publicans and sinners. He mingled with all classes, and sowed the world with truth. In the marketplace and the synagogue He proclaimed His message. He relieved every species of suffering, both physical and spiritual. Beside all waters He sowed the seeds of truth. His one desire was that all might have spiritual and physical soundness. He was the friend of every human being. Was He not pledged to bring life and light to all who would receive Him? Was He not pledged to give them power to become the sons of God? He gave himself wholly and entirely to the work of soul-saving.
Selfishness He sternly rebuked, sparing not even His disciples. "All ye are brethren," He would say to any one seeking the highest place. Those who were unjust and unfair in their dealings writhed under His parables. He shielded no one, however high his position, who had been guilty of hypocrisy or fraud.
It was not only on the cross that Christ sacrificed Himself for humanity. As "He went about doing good," every day's experience was an outpouring of His life. In one way only could such a life be sustained. Jesus lived in dependence upon God and communion with Him. To the secret place of the Most High, under the shadow of the Almighty, men now and then repair; they abide for a season, and the result is manifest in noble deeds; then their faith fails, the communion is interrupted, and the life-work marred. But the life of Jesus was a life of constant trust, sustained by continual communion; and His service for heaven and earth was without failure or faltering. As a man He supplicated the throne of God, until His humanity was charged with a heavenly current that connected humanity with divinity. Receiving life from God, He imparted life to men.
THE CHRISTIAN AND POLITICS.
By A. Carter
BY A. CARTER.
THE highest possible standard of morality is the standard set for the Christian.
Where we find bribery and corruption, selfishness, love of money, and desire for fame and power, there the Christian can not feel at home. These things are characteristic of the modern political world and are directly opposed to the spirit of Christ.
God's message to His children is, "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean." While living in this world we must not be "unequally yoked with unbelievers; for what fellowship hath righteousness with iniquity? and what communion hath light with darkness?" The Bible teaches that we as followers of Christ are only temporary residents on this globe. We are "ambassadors for Christ," and our special work is to give God's message of warning and mercy to our fellow creatures who are in danger of eternal ruin. An ambassador takes no part in the political strife of the country where he lives, not having a vote to use.
He is there for a limited time to represent his sovereign or own country. The child of God has been adopted into the family of heaven, and is called upon for service in a holy warfare as a "good soldier of Jesus Christ." Paul says, "No man that warreth entangleth himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier." Some souls have not heeded the warning contained in this text, and made shipwreck of life by entering the political arena at the request of fellow-citizens and friends. But what did Abraham, the father of the faithful, term himself when applying to the people of Heth for a burial-place for his wife? "I am a stranger and sojourner with you." Gen. 23:4.
How did Jacob speak of his life and that of his ancestors before Pharaoh?—As a pilgrimage. Gen. 47:9. David in prayer to God said, "We are strangers before Thee, and sojourners, as were all our fathers." 1 Chron. 29:15. A sojourner is not a citizen. For example, "Abram went down into Egypt to sojourn there" during a time of famine in Canaan. At another time we are told he "sojourned in the land of promise as in a strange country." Heb. 11:9.
Thus we see he was as truly a sojourner at home as when in a foreign land. As children of Abraham we are exhorted to pass the time of our "sojourning here in fear" (1 Peter 1:17), and a good reason for this is found in9Phil. 3:20, R. V., where it is stated "our citizenship is in heaven."
That those godly men of olden times had a correct view of their position in this world is proved by the fact that the Lord Himself uses similar words in Lev. 25:23, where we read: "The land shall not be sold forever; for the land is Mine; for ye are strangers and sojourners with Me."
Peter called believers "strangers and pilgrims" (1 Peter 2:11); and in Hebrews 11 Paul affirms that all who had up to that time "died in faith" "confessed that they were strangers and pilgrims on the earth. For they that say such things make it manifest that they are seeking after a country of their own." Verses 13, 14, R. V.
Pilgrims do not have citizens' rights in the country they are passing through; and by refraining from political entanglements, we, too, make it manifest that this is not our country; that we are looking for a better country, a city whose "Builder and Maker is God."
Another reason why we should not be politicians is this: Generally those nominated for office are total strangers to us, and of their moral worth we are ignorant, and likely to be mistaken.
Not knowing their real character, the votes of professing Christians have helped to elect dishonest men who have made a wicked use of their power, and every one who voted in their favor is to a certain extent responsible for their wrong-doing. To vote for an unprincipled man makes us in a sense "partaker of his evil deeds." 2 John 11. "Be not partaker of other men's sins; keep thyself pure." When traveling in a foreign land we may see the urgent need of good government, but we are powerless to effect political reforms, being only strangers and sojourners there. That represents our condition in this world as God views us, and we believe there is no scripture to be found which teaches that it is the duty of "children of light" to join hands (even for a good purpose) with "children of disobedience" in the politics of this sin-cursed earth.
When, as a redeemed and holy people, we are put in possession of a purified earth, we will then be fitted to take part in the work which our King shall assign to us; but so long as Satan is permitted to act as prince of this world, we must decline to co-operate with his deluded followers in the mis-rule so evident everywhere.
There is, however, an occasion when a Christian might do wrong by refusing to vote. For instance, if the matter of closing up saloons in a town is put to the vote of all the inhabitants, and each person is invited to express his desire in this matter, every Christian could then feel free to give expression to his wish by ballot. In so doing, he is complying with the admonition found in Isa. 58:6, to "loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free." This is very different from voting for men seeking election in council or senate. Let us take the Bible as our rule of life, for with that the man of God is "throughly furnished unto all good works."
THE COMING KING.
By Robert Hare
BY ROBERT HARE.
I LONG to behold Him descending as King,
While seraphs and angels their glad tidings bring;
And the bright, shining myriads in rapture all sing,
"Unto Him be the glory, Amen!"
With splendor descending,
The wide heavens bending,
And mountains all rending,
Forever; Amen!
And O, but to see Him, the dear Son of God,
The pierced feet that traveled o'er earth's dreary sod,
And the hands once smitten by sin's cruel rod,
Descending in glory; Amen!
With seraphs attending,
In beauty transcending,
And anthems ascending,
Forever; Amen!
And, then, "face to face;" but to stand in His sight,
With star-crowned myriads that breathe in delight
Beyond all the shadows of sorrow or night,
In the kingdom of glory, Amen!
O, joy comprehending!
O, rapture extending!
O, glory unending!
Forever; Amen!
And then, O then, but to look on His face,
To taste the joy of His infinite grace;
To find in His presence forever a place;
Forever and ever; Amen!
O, glory impending;
No more earth's contending;
But song's ceaseless blending;
Forever; Amen!
