THERE are royal hearts, there are spirits brave,
There are souls that are pure and true;
Then give to the world the best you have,
And the best will come back to you.
Give love, and love to your heart will flow,
A strength in your utmost need;
Have faith, and a score of hearts will show
Their faith in your word and deed.
Give truth, and your gift will be paid in kind,
And honor will honor meet;
And a smile that is sweet will surely find
A smile that is just as sweet.
Give pity and sorrow to those who mourn;
You will gather, in flowers, again
The scattered seeds from your thought outborne,
Tho the sowing seemed but in vain.
For life is the mirror of king and slave;
’Tis just what we are and do;
Then give to the world the best you have,
And the best will come back to you.
—Madeline S. Bridges.
THE DECALOGUE.
By J. W. Watt
The Third Commandment.
“Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh His name in vain.” Ex. 20 : 7.
We have learned in the study of the first commandment that it demands of us entire consecration to God, perfect obedience rendered in the spirit of love. The second commandment was given as a warning against taking the first step away from God, and tells us what the result will be if we go away from Him; also that our duty to care for our bodies is clearly brought to view, that we may be strong physically, and able to render to God acceptable service.
As we now come to consider what is taught in the third commandment, we must remember that God is unfolding to us in His law the great principles of His government; that each commandment given is another step in the development of God’s idea of government; and that all these divine precepts bear an intimate relation one to another. They can not be considered as laws distinct and separate one from another, but are one great whole; therefore obedience to the first prepares the way for obedience to the second, and the second for the third, etc.
There is something about the name of God that He Himself regards as of very great importance, or He would not have given a commandment with reference to the use of it. God’s name should always be used with care and reverence. “Holy and reverend is His name.” Ps. 111 : 9.
The Oath.
The third commandment does not condemn the judicial oath, but it does condemn the vulgar oath we so often hear on the street. This is not all that it condemns. Jesus, in speaking of this commandment in Matt. 5 : 33–37, says, “Let your communication be, Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil.” All bywords and slang phrases are thus forbidden by this commandment, according to the Saviour’s teaching. But how often we hear professed Christians using bywords and slang! What a vague idea of the language of heaven many seem to have, while professing before the world to be getting ready to go to heaven, there to mingle and converse with heavenly beings, who have never sinned! Should we expect, if we could enter heaven to-day, to hear Gabriel using slang when speaking to one of the bright and holy seraphims near the throne of God?—No, never; we expect no such thing. Then should we not now cultivate the habit of using a pure language? Shall we ever enter heaven unless we do?
A Child Bears the Name of Its Father.
In order fully to understand this commandment, we must understand our relation to God as children. When one repents of sin and turns to God, he is accepted, and through Christ is adopted into the heavenly family, thus becoming a child of God. For “as many as received Him, to them gave He power [margin, “the right or privilege”] to become the sons of God, even to them that believe on His name.” John 1 : 12. “Beloved, now are we the sons of God.” 1 John 3 : 2. Sons of God now, not going to be in the future, but now. “For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ.” Rom. 8 : 15–17.
If saved at all, we shall enter heaven as children of God, not as strangers and foreigners, but as a part of the family of our Father in heaven. And every child of God will bear the name of God, just as the child in this world bears the name of its father. When we embrace Christ as our personal Saviour, by God’s own appointment we take upon ourselves His name. The following scriptures show clearly that every child of God bears the name of God:—
“For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named.” Eph. 3 : 14, 15. “Do not they blaspheme that worthy Name by the which ye are called?” James 2 : 7. “That the residue of men might seek after the Lord, and all the Gentiles, upon whom My name is called, saith the Lord.” Acts 15 : 17. “I will say to the north, Give up; and to the south, Keep not back; bring My sons from far, and My daughters from the ends of the earth; even every one that is called by My name.” Isa. 43 : 6, 7. “Yet Thou, O Lord, art in the midst of us, and we are called by Thy name [margin, “Thy name is called upon us”].” Jer. 14 : 9. “I am called by Thy name, O Lord God of hosts.” Jer. 15 : 16.
J. W. WATT.
THE DIVINE LAW.
By John Wesley
Its Requisitions.
“The righteousness which is of the law” says, “The man which doeth these things shall live by them.” Constantly and perfectly observe all these things to do them, and then thou shalt live forever. This law, or covenant (usually called the covenant of works), given by God to man in paradise, required an obedience perfect in all its parts, entire and wanting nothing, as the condition of his eternal continuance in the holiness and happiness wherein he was created.
It required that man should fulfil all righteousness, inward and outward, negative and positive; that he should not only abstain from every idle word, and avoid every evil work, but should keep every affection, every desire, every thought, in obedience to the will of God; that he should continue holy, as He which had created him was holy, both in heart and in all manner of conversation; that he should be pure in heart, even as God is pure; perfect, as his Father in heaven is perfect; that he should love the Lord his God with all his heart, with all his soul, with all his mind, and with all his strength; that he should love every soul which God had made, even as God had loved him; that by this universal benevolence he should dwell in God (who is love), and God in him; that he should serve the Lord his God with all his strength, and in all things singly aim at His glory.
These were the things which the righteousness of the law required, that he who did them might live thereby. But it further required that this entire obedience to God, this inward and outward holiness, this conformity both of heart and life to His will, should be perfect in degree. No abatement, no allowance, could possibly be made for falling short in any degree, as to any jot or tittle either of the outward or the inward law. If every commandment relating to outward things was obeyed, yet that was not sufficient, unless every one was obeyed in all the strength, in the highest measure, and most perfect manner. Nor did it answer the demand of this covenant to love God with every power and faculty, unless He were loved with the full capacity of each, with the whole possibility of the soul.
One thing more was indispensably required by the righteousness of the law, namely, that this universal obedience, this perfect holiness both of heart and life, should be perfectly uninterrupted also, should continue, without any intermission, from the moment wherein God created man and breathed into his nostrils the breath of life, until the days of his trial should be ended, and he should be confirmed in life everlasting.
The righteousness, then, which is of the law speaketh on this wise: “Thou, O man of God, stand fast in love, in the image of God wherein thou art made. If thou wilt remain in life, keep the commandments which are now written in thy heart. Love the Lord thy God with all thy heart. Love, as thyself, every soul that he hath made. Desire nothing but God. Aim at God in every thought, in every word and work. Swerve not, in one motion of body or soul, from Him, thy mark, and the prize of thy high calling. And let all that is in thee praise His holy name, every power and faculty of thy soul, in every kind, in every degree, and at every moment of thine existence. ‘This do, and thou shalt live;’ thy light shall shine, thy love shall flame more and more, till thou art received up into the house of God in the heavens, to reign with him forever and ever.” —John Wesley Sermons, vol. 1, p. 54.
LIVE IN THE SUNSHINE.
THE tiny ray of sunshine which stole in through the crack of the shutter yesterday wrote with its golden pen these words upon the darkness within: “There is a great big world of sunshine just like me outside.” Don’t keep sunshine barred out from your soul. Open wide the shutters. Do not interpret the meaning of life from the darkness, but from the sunshine which falls upon it. The joy of yesterday which crept into your clouded life points you to a world that abounds with it. The satisfaction you felt to-day upon doing that good turn for another was as a drop to the ocean of satisfaction you will find if you make every other day just like this.—Ram’s Horn.
THE GIFTS OF THE SPIRIT.
Teachers.
The gift of the Spirit of God is to every believer in the Lord Jesus Christ. It is the privilege of every one to receive it. Nay, more, it is his duty; for it is the only means by which he is fitted to witness for Christ, the only bond by which he is united to Christ, his living Head. The word which He spoke to His disciples in that Jerusalem upper chamber, “Receive ye the Holy Ghost,” was for every one of His disciples from that time forward. “For the promise [of the Spirit] is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”
So also the gifts (plural) of the Spirit, or spiritual gifts, are for the whole church; but just what gift or gifts any one may possess it is not for him to choose. He should “covet [or desire] earnestly the best gifts,” but the Spirit divides these gifts among the members of Christ’s body, the church, “severally as He will.” But He divides to “every one;” for the manifestation “is given to every man to profit withal.” 1 Cor. 12:11, 7.
We have before considered the gifts of apostleship and prophecy. We have seen that God designed that they should exist in the church throughout the Christian age. If crowded out of the church by sin, we have God’s prophecy and promise that they will be restored to prepare a people for Christ’s coming
But these gifts will not stand alone. That church found “waiting for the coming of the Lord Jesus Christ” will “come behind in no gift.” 1 Cor. 1:7. Every gift will be strengthened and complemented by every other gift. A hand is more complete with its mate. Both hands are more complete with their corresponding feet. The eyes and ears are more complete and efficient to be vitally and normally connected with hands and feet and arms and legs. And as every member of the human body is perfected and complemented by every other member, so every member and gift in the normal church of Christ is complete only when all the gifts are present. The church of Jesus Christ at His coming will be complete, every whit whole.
To apostles and prophets succeed, “thirdly, teachers.” 1 Cor. 12:28. This gift, this office, in the Christian church is well known in name. But the teachers of God are not those taught in mere worldly science, in the curriculum of some theological seminary, whose name is adorned, as Dr. Leonard Woolsey Bacon phrases it, with “semilunar fardels;” God’s teachers are those taught of God, as was Jesus Christ.
We would not decry or depreciate education—good, broad, pure education; but we insist that the one true education is that which recognizes God and His Spirit as the beginning and ending, the center and circumference, of all true teaching. The true teacher teaches God. He is a character builder, a divine trainer, even as the gift is a divine gift. Jesus Christ was the great Teacher. He taught in the fulness of the Spirit. Paul was a great scholar. He was brought up at the feet of a famous Jewish teacher, Gamaliel. But he declares, “What things were gain to me, these have I counted loss for Christ.” Paul had the gift of teaching: “Whereunto I am ordained a preacher, and an apostle ( . . . ), a teacher of the Gentiles in faith and verity;” and he taught “not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” 1 Tim. 2:11; 1 Cor. 2:13. Teaching; it is a precious gift of God, to enlighten the ignorant. Wherefore let him that teacheth wait on teaching; but let him know that he is teaching the oracles of God. The world needs more teachers—those taught of God, those who know the work given of God, who know the science which they teach, and who are engaged in “warning every man, and teaching every man in all wisdom; that we may [at the final examination] present every man, perfect in Christ Jesus.”
The true teacher will be a minister of God’s gracious gifts of knowledge. We may know that the teacher is of God if he follows the line marked out by the grace of God. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” Titus 2:11–14. This is what the grace of God teaches. This is what the true teacher of God will teach.
“CONSIDER WHAT I SAY.”
By T.
“CONSIDER what I say; and the Lord give thee understanding in all things.” 2 Tim. 2:7. These words give the Lord’s own instruction for Bible study. And any one who studies the Word in God’s way will understand it. The uneducated as well as the most learned will see the heights and depths and the infinite expanse of the “Scriptures of truth.”
The instruction is, “Consider what I say.” We are not told, “Consider what I mean,” but what I “say.”
Now the individual who will follow this simple rule will have no difficulty with the Bible. Not that he will meet with no texts that are beyond his comprehension; for the Bible is the storehouse of the “deep things of God;” but the attitude is that of “considering.” What God Himself says is pondered in the heart; the mind views the divine Word from every conceivable standpoint; and as the living Word of the living God is considered, the decree is, “And the Lord give thee understanding in all things.”
“The Lord give thee understanding.” Our Father does not leave us to guesswork, neither does He make us dependent upon any human or fallible agency in acquiring a knowledge of Himself. He plainly tells us to “consider,” while He gives the understanding.
Then, as we are to consider what He says, it is perfectly plain that our understanding will be in strict conformity to His Word. The Word says definite things; but we fail to “consider” that Word. We may read the Bible once or twice a week, or possibly may read it at family prayers daily as a sort of religious duty, but that is not considering what God says; for when we really “consider” anything we are interested in it. We consider it, not because we feel it an irksome duty, but because our attention becomes engaged and the mind absorbed in its study.
How few there are who really consider the words of God! There are many who read the Bible because they fear if they do not “they can not be saved.” But they do not enjoy reading it. They do not recognize it as God speaking to them direct. They do not regard it as a letter filled with unfailing promises and admonitions and instructions from a very dear, kind Father. If they would only stop to “consider” what God says, what gems of purifying and satisfying truth He would unfold to their minds!
Have you ever really considered God’s words? Have you taken the promises, the warnings, the offers of pardon and peace, and thought about them? Have you thought of the words of God just by themselves alone, apart from all human comments and creeds and teachings (and possibly superstitions)? These words of God, written so plainly in His Book, are the written expression of His personal voice to you.
We are in a time when many voices are calling us this way and that; these can not all be the voices of our God. Then how important has it become that we follow His instruction by considering what He says, and ever remember that His promise is, “And the Lord give thee understanding in all things”! T.
WHY KEEP SUNDAY?
By T.
It may strike some as being rather queer to ask, “Why keep Sunday?” Does not nearly everybody keep Sunday? And do they not do it because it is a Christian duty?
The Bible is, or at least should be, the only guide for the Christian’s faith and practise. And the Bible instruction concerning the weekly rest day reads as follows:—
“Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” Ex. 20:8–11.
All will readily recognize the foregoing scripture as the Sabbath commandment. It is the Lord’s own definite statement, and perfectly plain instruction concerning His day of rest.
He says, “Remember the Sabbath day.” This is even stronger than a command; it is a divine decree, not only of what should be done, but of what would be done. And, after giving this direct instruction, the Lord would take7every pains to see that facts were kept alive in the world that would enable men to know both how and when to remember His sacred day of rest.
Not only are we told to “remember the Sabbath day,” but just as definitely are we informed that the “seventh day is the Sabbath of the Lord thy God.” Everyone knows that Sunday is not the “seventh” day; it is the first day of the week, and the day commonly called Saturday is the seventh day. The Lord’s commandment is very explicit. It tells us in such a short sentence, and in such easy, simple words, that the seventh day is the Sabbath, that we could not misunderstand the Lord’s meaning if we tried.
“But the seventh day is the Sabbath of the Lord thy God.” Observe that the foregoing sentence contains only two words of two syllables; all the rest of the words have only one syllable each. Now, since the Lord has made it so very plain, so that even a child who is just beginning to lisp his first simple words can understand it, let us ask again, Why do you keep Sunday, which is the first day of the week, while the Father in heaven so plainly says, “The seventh day is the Sabbath of the Lord thy God”?
Do you love the Lord? Then remember that He says, “The seventh day is the Sabbath of the Lord thy God.” It is not a sabbath of some human origin, but it is the Sabbath of thy God. Then “the Lord thy God” has instituted a day of rest which he calls His Sabbath. It is not a sabbath of some particular race or country or age, but is the Lord’s Sabbath—yes, it is thy Lord’s Sabbath—and, therefore, it is for all races and countries and ages.
But you query, Has not God changed His day of rest from the seventh to the first day? His own answer to you is, “For I am the Lord, I change not.” Mal. 3:6. And again He says, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” James 1:17.
Then our Lord tells us, “I change not.” He even emphasizes this fact by saying that He has “no variableness,” and not even the “shadow of turning.” So it must be evident to the believer in the Word of God that He who changes not would make a Sabbath that would need no changing; for He could not preserve His unchanging character and change His Sabbath.
The Lord’s Sabbath is the same that it has always been. And He makes it plain what that Sabbath is and just when it comes to us in the weekly cycle. Now why should we keep Sunday? You will be called upon to answer before God sometime. Why not give the matter careful and candid attention now, so that when we stand before His judgment-throne, it may be with joy, and not with grief and shame? T.
THE LORD OUR PROVIDER.
By T.
The Father in heaven sends His rain and sunshine upon both the evil and the good. The bountiful harvest is provided for all alike. This unselfish generosity should lead every one to acknowledge the goodness of God.
But there are some who, regardless of every one of God’s bountiful gifts, will not trust Him, neither will they recognize Him. They have every bounty that nature, moved to her most profuse generosity by nature’s God, can supply. Still they do not look to the One who is so liberal in blessing.
In what marked contrast do those appear who, while enduring privations, even suffering want, yet rejoice to trust God, altho under these unfavorable conditions. When their needs are supplied, they offer thanksgiving. And when they are in want, they are still thankful,—they praise the Lord that for some greater good that is to come another day the supplies of to-day are shortened. They do not see just how or why this is, but they have faith in their Father. And since He is the Provider, they trust all to Him, and their faith says that whatever He does is well.
Some have been called to suffer the keenest poverty, often not having the merest necessities of life, while others, abounding in luxurious plenty, are right by their side—yes, right where they are compelled to see the distress of these poverty-stricken ones every day. Sometimes these poor people are also vile and dirty, and disgusting in their ways, but again you will find those who, without a murmur, endure all their suffering, and amidst it all are upright, and pure, and, withal, thankful. They manifest their faith in the Father in heaven, and show that they are the children of God.
Some short-sighted persons will ask, Why does God allow this? Why does He allow some to suffer want, while others have a superfluous plenty? One ready answer is that the Father in heaven sets principles before men, and then allows them to develop character by doing the right or wrong as they may choose. The Lord tells us to love our neighbor as ourself. If we do this, we will not allow him to suffer, while we revel in plenty by his side. But if we choose to disobey this word of our Father, if we look only to our selfish interests, and haughtily ignore our distressed, needy neighbor, be assured the Lord will call us to give an account of our stewardship; and what can the unfaithful steward say in that time?
We are very apt to find fault with God. We say in our hearts that He is very unkind or He would not let the poor thus suffer. But did it ever come to you that you may be cruelly crushing the tender heart of God’s love in your selfish attitude toward His poor? We know that He pities and cares for the poor. But He leaves it to you to feed and clothe them, so that your generosity may be touched, and you may be filled with the tender emotions that can not endure the sight of suffering without a sense of pain.
Then when you see a poor destitute sufferer, do not murmur against God, but look at yourself as being anxiously looked upon by your Father in heaven to see if He can touch your heart by this fellow-suffering. If He can awaken and perpetuate those tender emotions in you, then He may lead you on step by step into that perfection of character that fits you to be the recipient of the great rewards that He wishes to bestow upon you all along the joyous journey of eternity.
How grandly do some of the poor suffer as good soldiers for God, and all that their wealthier neighbors may have their hearts touched and led away from the unhappy service of self to the soul-enjoyment of the fact that it is “more blessed to give than to receive”!
Now if you are wealthy, and have been enjoying plenty for so long that you hardly know how to be thankful, hunt up some of your sorrowing suffering, starving neighbors, and give them some of the good things that you possess in abundance. You will see how thankful they are, and then your thanksgiving will be made real. It will not be a formality, but the sweet joy of real thankfulness will swell your heart with praise.
Try it, and once you know what it really is, thanksgiving days once a year will be too far apart; you will want them all the time. And what thankfulness will then be brought to God; for not only will your own heart and home be filled beyond measure, but a great chorus of praise will be rising from other hearts and homes to whom your heavenly Father has sent you to minister! T.
Question Corner
“Enquire and make search and ask diligently.”
[From time to time we will reply under this head, if deemed advisable, to such candid inquiries as may be sent us. Correspondents wishing a reply to their questions must give their full name and address, not for publication unless they wish, but as an evidence of good faith on their part, and to give us opportunity to reply by letter if deemed best. It is always well to inclose stamp. Let the questions be short and pointed, and such as may be answered in limited space. The questions will be numbered continuously.]
Does our Lord mean in this passage, “God is not the God of the dead, but of the living,” that He is not a God of the righteous dead, or not a God of those dead in trespasses and sins? S. M.
God is not the God of the dead, of any dead. Death did not come from God; it is contrary to His nature. God is the God of Abraham, who to man is dead, but not to God. God purposes to raise up all those who sleep; and He counts all living, because in His purpose they do live, and in His time they will live. Our Saviour used these words to prove the resurrection.
If Isaiah 65:17–25 refers to the new-earth state, will you please explain the 20th verse? Elbe.
See answer No. 873 in the SIGNS of October 20. Verse 20, first part, tells what shall be no more; the last part reveals what took place just previous to the entering of the new-earth inheritance.
889. Appearances of Jesus.
How many times did Jesus appear in person to man or woman after His resurrection? Scripture proofs of each meeting. When and in what manner to Simon or Cephas? Luke 24:34; 1 Cor. 15:5. When to James? 1 Cor. 15:7. J. A. W.
Are the two words “day” in Gen. 1:5 from the same original? W.
They are both from the Hebrew word yowm, and, with but few exceptions, every other “day” in the Old Testament comes from the same word. See Gen. 1:5; 2:4; Ps. 110:3, 5; Prov. 6:34; Isa. 34:8, etc., for illustrations of its various uses. The context generally shows the meaning.
THE ONLY HOPE THAT KEEPS.
As ILLUSTRATING how many of the world live, take the makers of leghorn hats, for instance. Godby's Magazine of some time ago said:—
“Leghorn hats are lovely for summer, but perhaps women would wear them with less comfort did they know the hardships their production entails. For every sixty-three yards the straw-plaiters receive threepence, and at this rate the most they can earn is twopence [or four cents] a day, while the majority earn but a penny. The plaiters ‘struck’ a short time ago, and, crying, ‘Abasso la moda’ (Down with fashions), they threatened to wreck the city of Florence. Regiments of infantry and squadrons of cavalry were called out to quell the disturbance.”
But is there not reason for dissatisfaction? Put yourself in their place. Years ago, while walking with a friend, who now sleeps, through some of the most beautiful rural parts of beautiful England, we fell to talking on the extremes of poverty and wealth, of misery and opulence, as manifest in that fair isle, and on the continent, in the center of which my friend lived. He was of good business capacity, a keen observer, of excellent judgment, a lover of justice, a man among men, large-minded and large-hearted, as every Christian ought to be. He was at that time editor, publisher, and minister, with large business on his hands. Realizing in his justice-loving soul the injustice of the social and national life of Europe, he impulsively exclaimed, “I tell you, M., that if I were not a Christian, I would be a Nihilist.” Looking at the condition of things from the standpoint of this world and this life, the only hope many have of “bettering things” is by the way of the Nihilist. But, praise God, there is a better life beyond this, where rules the King of righteousness and eternal justice, in whose realms men and women in God’s image will not be compelled to eke out a miserable existence on the pittance of a penny a day, or compelled to commit the “crime” of stealing the vile paste used in making match-boxes, in order to keep soul and body together. The Spirit recognizes the injustice, but it does not counsel violence. To those who hope in God the message is, “Be patient, brethren, unto the coming of the Lord.”
ENGLAND’S PRIME MINISTER ON THE PERPLEXING PROBLEMS OF TO-DAY.
By T.
At the annual banquet of the lord mayor of London, November 9, the Marquis of Salisbury made some most significant statements, among which are the following:—
“A succession of events abroad has occasioned grave anxiety to the ministry for a year past.”
In expressing his regrets because of the murder of the empress of Austria he announced that Great Britain had accepted an invitation to take part in a conference which would be called to determine upon the measures which it is possible to take in order to blot out anarchy, and added that at the same time he was bound to say that he had no great hope that legislation would abate “this horrible, monstrous affliction of humanity.”
Turning to the crisis with France, the premier remarked:—
“We have had quite recently to consider whether the question of a European war was not very near. But, with great interest and consideration, the result has turned out happily, through the great judgment and common sense displayed by France under circumstances of unusual difficulty, which, I think, have relieved Europe of a very dangerous and threatening storm.
“While matters were in suspense, the government was necessarily forced to take precautions that it should not be taken unawares. These precautions were most prompt and effective, but the immediate necessity for them has passed off.
“There has been some surprise on both sides of the channel at the fact that these preparations have not suddenly ceased. But it is impossible to stop them at a moment’s notice.”
Referring to the war preparations in general, he asked his hearers to look at the state of the world. He said:—
“The czar has invited a congress to provide for the disarmament of the world, but while we offer our heartiest tribute to his motives, and are willing to assist and sympathize in every way until the happy day when his aspirations are crowned with success we must still provide precautions needful to counteract the dangers surrounding us. In some respects this era, this great epoch in the history of man, is marked by unhappy omens. It is the first year in which the mighty force of the American republic has been introduced among nations whose dominions are expanding and whose instruments to a certain extent are war.
“I am not implying the slightest blame. Far from it. I am not refusing sympathy to the American republic in the difficulties through which it has passed; but no one can deny that its appearance among factors Asiatic at all events, and possibly in European diplomacy, is a grave and serious event which may not conduce to the interests of peace, tho I think in any event it is likely to conduce to the interests of Great Britain. [Cheers.]”
“But with this impressed upon us, nevertheless, the subject matter of war is terribly prevalent on all sides. We see nations decaying, whose government is so bad that it can neither maintain the power of self-defense or retain the affections of its subjects, and when this occurs, there are always neighbors impelled by some motive—it may be the highest philanthropy or it may be the natural desire of empire—to contest as to who shall be heir to the falling nation; and that is the cause of war.”
Lord Salisbury then alluded to the rapidity and unexpectedness with which wars break out, and said:—
“If Great Britain ever permits her self-defenses to weaken, her whole empire will come clattering to the ground. It is, therefore, impossible in the present state and temper of the world to intermit our naval and military precautions.”
Great Britain is one of the principal factors in European politics. And her prime minister stands where he is made to feel the storm blasts of war. The foregoing paragraphs show that he has no high hopes of a universal peace. And in view of what the world presents to-day, who can reasonably get a different view?
It should be evident to all that the nations are gathering for Armageddon. There will be no permanent peace for this earth until the coming of the Prince of Peace in the clouds of heaven. T.
THE IMPENDING CONFLICT.
By W. N. G.
The war spirit of this “Christian nation” has acquired such a high pressure that a very peculiar idea of patriotism is evolved. In the beginning of the war there was a great demonstration of “patriotism,” insomuch that many more men, young and old, were ready to volunteer than were needed. Now the greater part of the volunteer forces are anxious to be mustered out, altho the authorities assert that they can not be spared. Ordinarily a patriot, especially a soldier, is one who is willing to serve his country in any place or in any capacity. A true soldier will do garrison duty, or take long marches, or build roads and bridges, or live in camps, or anything that he may be called upon to do. The cry now is, “We enlisted to fight, not to do garrison duty.” According to the logic of the clamor for release, patriotism means only actual fighting.
Such is the spirit being inculcated into the minds of the youth. The glory that this world affords finds its highest ideal in shedding the blood of human beings, for whom Christ gave His own life. And the enemy of souls would fain have it so. Not only are the national rulers unwittingly preparing, but the people, old and young, are being prepared, to engage in the great battle of Armageddon. And this bloodthirsty idea of patriotism—“Christian patriotism” at that—is a leading factor in the general preparation for that bloody occasion.
Nor should the people of the United States deceive themselves with the idea that this nation will not be included in that terrible combat; for the permanent possession of the Philippine Islands, which they are stoutly urging upon the President, will identify this government with the “kings of the East.” Its interests, and its armies, that must ever be kept in that quarter, will necessarily become in some way entangled in the general conflict.
Time will erelong develop the fact that the clamor for war and the aggrandizement of territorial expansion have urged the administration into a position of semi-imperialism from which it never will be able to return to its original republican standing. And the strange part of the situation is that the professed church of Christ, and its ministers, who are supposed to know something of the prophetic Word, should act a leading part in pushing the nation into such a perilous position. “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” 2 Tim. 3:13. Perilous times come in the last days on account of the evil-doings of men “having a form of godliness, but denying the power thereof.” Verses 1–5. They deny the power of godliness by turning from it to espouse the power of the civil government. Hence they must be left to the fate of the power which they have chosen. “How is it that ye do not discern this time?” Luke 12:56. W. N. G
