p. 7 | Signs of the Times, Vol. 33, No. 1. (1/2/1907)

THE LIFE OF THE NEW MAN.

By Mrs. E. G. White

If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” Nothing but divine power can regenerate the human heart and imbue souls with the love of Christ, which will ever manifest itself with love for those for whom He died. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. When converted to God, a new moral taste is supplied, a new motive power is given, and he loves the things that God loves; for his life is bound up by the golden chain of the immutable promises to the life of Jesus. Love, joy, peace, and inexpressible gratitude will pervade the soul, and the language of him who is blessed will be, “Thy gentleness hath made me great.”

With Fear and Trembling.

But those who are waiting to behold a magical change in their characters without determined effort on their part to overcome sin, will be disappointed. We have no reason to fear while looking to Jesus, no reason to doubt but that He is able to save to the uttermost all that come unto Him; but we may constantly fear lest our old nature will again obtain the supremacy, that the enemy shall devise some snare whereby we shall again become his captives. We are to work out our “own salvation with fear and trembling, for it is God that worketh in you to will and to do of His good pleasure.” With our limited powers we are to be as holy in our sphere as God is holy in His sphere. To the extent of our ability, we are to make manifest the truth and love and excellence of the divine character. As wax takes the impression of the seal, so the soul is to take the impression of the Spirit of God and retain the image of Christ.

We are to grow daily in spiritual loveliness. We shall fail often in our efforts to copy the divine Pattern. We shall often have to bow down to weep at the feet of Jesus, because of our shortcomings and mistakes; but

We Are Not to Be Discouraged;

we are to pray more fervently, believe more fully, and try again with more steadfastness to grow into the likeness of our Lord. As we distrust our own power, we shall trust the power of our Redeemer, and render praise to God, who is the health of our countenance, and our God.

Wherever there is union with Christ there is love. Whatever other fruits we may bear, if love be missing, they profit nothing. Love to God and our neighbor is the very essence of our religion. No one can love Christ and not love His children. When we are united to Christ, we have the mind of Christ. Purity and love shine forth in the character, meekness and truth control the life. The very expression of the countenance is changed. Christ abiding in the soul exerts a transforming power, and the outward aspect bears witness to the peace and joy that reign within. We drink in the love of Christ, as the branch draws nourishment from the vine. If we are grafted in Christ, if fiber by fiber we have been united with the Living Vine, we shall give evidence of the fact by bearing rich clusters of living fruit. If we are connected with the Light, we shall be channels of light, and in our words and works we shall reflect light to the world. Those who are truly Christians are bound with the chain of love which links earth to heaven, which binds finite man to the infinite God. The light that shines in the face of Jesus Christ shines in the hearts of His followers, to the glory of God.

By beholding we are to become changed; and as we meditate upon the perfections of the divine Model, we shall desire to become wholly transformed and renewed in the image of His purity. It is by faith in the Son of God that transformation takes place in the character, and the child of wrath becomes the child of God. He passes from death unto life; he becomes spiritual and discerns spiritual things. The wisdom of God enlightens his mind, and he beholds wondrous things out of His law. As a man is converted by the truth, the work of transformation of character goes on. He has an increased measure of understanding. In becoming a man of obedience to God, he has the mind of Christ, and the will of God becomes his will.

He who places himself unreservedly under the guidance of the Spirit of God will find that his mind expands and develops. He obtains an education in the service of God which is not one-sided and deficient, developing a one-sided character, but one which results in symmetry and completeness. Weaknesses that have been manifested in a vacillating will and powerless character are overcome, for continual devotion and piety bring the man in such close relation to Christ that he has the mind of Christ. He is one with Christ, having soundness and strength of principle. His perception is clear, and he manifests that wisdom which comes from God. Says James, “Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.” “The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.” This will be the wisdom manifested by him who takes the cup of salvation and calls upon the name of the Lord. This salvation which offers pardon to the transgressor, presents to him the righteousness that will bear the scrutiny of the omniscient One, gives victory over the powerful enemy of God and man, provides eternal life and joy for its receiver, and may well be a theme of rejoicing to the humble, who hear thereof and are glad. MRS. E. G. WHITE.

OVERCOMING FAITH.

By F. W. Johnston

"This is the victory that overcometh the world, even our faith." If there were not another Scripture given us, there is sufficient in this for the salvation of every individual. For it presents to us first of all that which is primarily essential, the fundamental principle of all true Christianity; secondly, that by which we sustain our Christian experience—overcoming; thirdly, that to which Christianity is opposed—the world; and last of all, the ultimate result if we continue to walk in Christianity's path—victory.

Concerning the first, faith, I fear there are but few that fully appreciate all there is involved in this word. Is it merely the decision which one reaches as to whether a thing is right or wrong? If faith were to stop here, there would not be a soul saved. The apostle James speaks of this kind of belief, "Thou believest there is one God. Thou doest well. The devils also believe and tremble." Belief is all right so far as it goes, but that is not enough. Faith is that which takes hold of the individual, transforms his life into the image and character of Christ.

It comes by the Word of God. Rom. 10: 17. A faith which comes from any other source is not genuine. Faith and the Word must necessarily coincide, since the Word is its source. We are told to pray, "Lord, increase our faith." It is obvious in order to have our faith increased we must have more of that which gives faith, a daily study of the Word. To pray this prayer without fulfilling these conditions is presumption, and we can not expect it to be answered.

We are told to "ask in faith," hence to ask according to the Word.

"Faith is [called] the substance ["assurance," R. V.] of things hoped for, the evidence ["conviction," R. V.] of things not seen." The word on which it is based has in it the power, the substance, of creative force. "He spake, and it was done; He commanded, and it stood fast." See Ps. 33: 6-9. In the work of creation, the word contained the very substance in itself. A faith derived from such a word and which appropriates that word to our lives, is truly an "assurance." This is true in our Christian experience as well, and when the Lord speaks peace to the troubled soul, that peace is in response to faith. "I will hear what God the Lord will speak; for He will speak peace unto His people." Ps. 85: 8.

True faith always works. "Faith without works is dead, being alone." It is like a muscle which has to be exercised in order to live, and as soon as it ceases to work, it dies. We are not only to assent to a truth, but must yield implicit obedience to it.

But there is still another point to consider. While it is true that faith without works is dead, it is also true that works may take a dead form, and profit nothing. "Tho I bestow all my goods to feed the poor, and tho I give my body to be burned, and have not love, it profiteth me nothing." Therefore we read in Gal. 5: 6, "For in Jesus Christ neither circumcision availeth anything nor uncircumcision, but faith which worketh by love." "Love is the fulfilling of the law."

We are living in a world of conflict. The heart of man is the battle-field. The controversy is not between man and God, not between man and Satan, but between Christ and Satan, and we are the spoil of one or the trophy of the other. Satan will contest every inch of territory. All Christ asks of us is to yield our wills to Him, and He will fight for us. This war has always been between Christ and Satan from the time of rebellion in heaven, when the arch-deceiver became jealous of Christ and then sought to sow the seeds of discord among the angels.

Tho the warfare is between Christ and Satan, man has his part in the conflict. He must take one side or the other. We must fight with Christ if we will be overcomers. In the strife with Satan the Word says, "They overcame him by the blood of the Lamb." Rev. 12: 11.

But what are we to overcome?—The world. We read in history of the achievements of great men, those who through their tact and military genius have gained a world-wide fame. Yet he that ruleth his own spirit is greater than he that taketh a city. Prov. 16: 32. There are many great men who are overcome by their selfish desires and ambitions. They are dominated by their evil inclinations, "sin is exercising dominion over them." All must learn to get the victory over self; and what is the victory?—"This is the victory that overcometh the world, even our faith."

The Christian warfare differs from that of earthly governments. There is no uncertainty

in it, as with the warfare of the nations of earth, for as soon as we have the faith we have the victory; and finally we shall be able to join in the heavenly choir in the kingdom of God, and sing "the song of Moses and of the Lamb." Then we shall have been redeemed from a sin-cursed earth to a heavenly kingdom, from mortality to immortality, our faith culminating in a reign with Christ throughout the countless ages of eternity. F. W. JOHNSTON.

St. Johns, N. F.

THE OTHER MAN OF ME.

By George Birdseye

However much an optimist, One can't be what he would; Opposing powers in me exist— The evil and the good. I find these two can never mate; I would with good agree, So I long to eliminate The other man of me.

He is persistant; dogs my walk, And, while I stand, is near; When I desire with good to talk, He's whispering in my ear. When high endeavor fills my soul, Good thoughts he tries to drown; I strive to reach the better goal, But he would drag me down.

He jeers at faith, and bids me doubt A life beyond the grave; He tells me I can do without Christ's promises to save; O, could I from my life exclude This other man of me!— Who gave me will to join with good Himself can set me free.

GEORGE BIRDSEYE. Lynn, Mass.

HEBREW AND HEATHEN LAWS.

By Albert H. Darrow

OUR age is becoming exceedingly skeptical as regards the reliability and divine authenticity of the Sacred Scriptures. Consequently, we find that even some of our best historians, when treating the subject of divine and human law from a historical standpoint, occasionally make statements that are as far from the truth as any that can be found in the writings of Gibbon, Hume, or Ingersoll.

As an instance of this skeptical blundering, we find in Ridpath’s “History of the World” the following almost incredible affirmation:

“We are surprised to find [in the Hebrew law] better provision made for the escape of a murderer from the legal consequences of his guilt, than for the rescue of the sinner who only gathered sticks on the Sabbath day, or derided his father.”—Vol. 5, p. 300.

A little candid thought and further examination of the law which he has undertaken to criticize and expound, would have convinced the author (1) That in the case of the Sabbath-breaker or mocker of parents a fair trial could always be guaranteed, since no disturbing element of enmity or revenge could enter into it, but rather in most cases a feeling of sympathy toward the offender; and (2) That the Hebrew law made no “provision for the escape of a murderer from the legal consequences of his guilt,” but only provided that he might be saved from the vengeance awaiting him at the hands of relatives animated by personal spite and private malice. Thus there was merely guaranteed to him what the Sabbath-breaker or the mocker of parents might always expect, namely, a fair trial.

But, as is usual in such cases, a false accusation must needs have strong assertions to back it up; so our author and critic continues by saying:

“The Jewish law not only permitted a kinsman to avenge the wrong done to one of his own blood, but required him to take such office upon himself. He must personally follow the criminal and destroy him in turn. The pursuer might not forgive the homicide and let the fugitive escape. On the contrary, he must fall upon him under the sanction of the law and put him to death.”—Id., p. 303.

This statement appears, to me at least, to be a grave misapprehension of the import of the statute. If it were the true meaning, surely there would have been no need to provide cities of refuge, because the kinsman would himself have been the legally constituted judge and avenger, authorized by law to pursue, overtake, and slay the murderer without allowing him a trial.

It is true the Bible says: “The avenger of blood himself shall slay the murderer; when he meeteth him, he shall slay him.” Num. 35:19. But this evidently means that he will, of course, slay him, or is expected naturally to do so, not that he is required by law to do this; because verse 12 says: “They shall be unto you cities for refuge from the avenger; that the [actual] man-slayer die not, until he stand before the congregation in judgment.”

Here the very intent of the law is declared to be that the criminal must be tried by a jury of his peers, in order that his guilt or innocence may be established; and it is also provided that if the killing be proved accidental, he shall not be punished. Neither should one witness condemn him to die. Verse 30. Therefore it is undisputably true that no Hebrew could take the law into his own hands by divine or legal sanction.

We may learn from this lesson, however, how apt even the wisest critics, so-called, are, in this scoffing age, to take the Word of God into their own hands, twisting and applying it to suit their own skeptical fancies or ungodly wishes, as exemplified in the conduct of those who would exalt human law to a pinnacle where it becomes the expounder of the divine law, and the judge of every one who claims obedience to God’s Word.

The same writer says of the code of Menu:

“The murder of a person belonging to a lower caste may pass with slight retribution, but the killing of a cow is a mortal crime. One who kills a Brahmin with intent must thrust his own head three times into the fire until he die. If the killing is unintentional, he shall build a hut in the woods and live alone for twelve years, carrying the skull of the slain man in his girdle.”—Id., Vol. 2, p. 667.

It will be remembered by every intelligent reader that, in the Hebrew law, as in most of the legal codes of modern times, an unintentional injury inflicted upon another is not a crime, altho it may, if owing to carelessness

on the offender's part, subject him to the payment of damages under our law as well as it would under the law of the Hebrews. It is now a recognized fact among lawyers that "the essence of a crime is in the intent," as taught all through the Old Testament.

HE GOES BEFORE YOU.

By Annie J. Flint

He goes before you, O my heart! Fear not to follow where He leads; He knows the strength each task demands, He knows the grace each trial needs. He’s just a little farther on Along the dark and lonely way; His bleeding footprints you may trace, He goes before you all the day.

He goes before you, O my heart! Through deepest depth, o’er highest height; He knows where lurks the ambushed foe, And what the battles you must fight; He sees the pitfalls you will meet, The place where you will faint or fall; The weariness, the pain, the tears— He goes before, He knows it all.

He goes before you, O my heart! He does not ask that you shall bear A single pang He has not borne, A single grief He does not share; He beckons on through toil and wo, Through storm or calm or tempest blast, And you shall see Him, as He said, For He shall lead you home at last.

He goes before you, O my heart! Still follow on through gain or loss, And for the joy that’s set before, Despise the shame, endure the cross. The path your falt’ring steps must take Is one His nail-pierced feet have trod; Through garden, mount, and riven tomb, He goes before you up to God. —Annie J. Flint.

WHY DO THEY DO IT?

To LIBERAL-HEARTED men this question arises again and again, Why do ministers of the Gospel of Christ labor so earnestly to secure a law enforcing religious institutions and dogmas upon the consciences of those who do not believe as they do? What satisfaction is there in it to compel some one unwillingly to act as if he believed a thing he does not believe?

Jesus Christ has given us the secret of the whole thing, in the sixteenth chapter of John, the first three verses. Having told His disciples that they would meet persecution, and to be faithful under that persecution, He continues: "These things have I spoken unto you that ye should not be caused to stumble. They shall put you out of the synagogs; yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God. And these things will they do, because they have not known the Father, nor Me." A knowledge of Jesus Christ and of Him who rules the entire universe would lead poor, puny men to be willing to submit all religious controversies and questions to His tribunal, instead of trying to settle them themselves.

"THY SIN SHALL FIND THEE OUT."

By The Woman's Daily

THERE is no law of divine origin or man-made so absolutely immutable as the law of retribution. No words of Holy Writ are more forcibly proven every day and every hour in the day by current events than the words, "Thy sin shall find thee out." The man who transcends the law as set forth on the tablets of stone brought from the mountain top to the children of Israel waiting and worshiping the golden calf in the valley below must surely suffer therefor.

Never in the world's history was this brought so closely home to the human race as it is to-day, when the world seems to run mad in the race for wealth. The greed to get and to have—the covetousness that condemns so many to unhappiness through unfulfilled desires—is in itself evidence of the fact that wrong-doing brings punishment.

Every day the newspapers are filled with stories of crimes conceived in covetousness; and reading these stories of the doings of men who, too impatient or too avaricious to earn honestly the money that to their misguided minds means happiness, young men all over the land are led into lines of thought that, if indulged, or even tolerated, can only lead to evil. "Why may I not steal a thousand or a hundred thousand dollars?" asks the young man in a position of trust where the door of opportunity seems so invitingly open. "Here is a trusted official on a small salary who has pocketed $50,000; here is a bank teller who spent $25,000 in pursuit of pleasure, and then grabbed as much more and ran away; here is a bank president who managed to get away with millions before even the finger of public suspicion was pointed at him; here are men whose active brains have conceived great schemes for plundering people and pocketing the spoils—grain speculation companies, fraudulent bond and insurance corporations, bogus investment concerns of so wide a variety that the list is almost limitless. All these fellows gather in great wealth without working; why may not I?"

Thus argues the fool who toys with temptation. That he is a fool for giving countenance to any such ideas is self-proven when we keep in mind the fact that every one of these revelations of the easy accumulation of money is also a story of the punishment of crime. Just a glance at current history proves this beyond dispute. The young bank teller who rioted away his employer's funds, robbed himself at the same time of family, friends, and home, and was pursued to the far west by a former schoolmate clothed with official authority. The criminal was almost glad to be caught, so miserable had been his lot while a fugitive.

The Chicago banker who stole millions was followed beyond the seas and through foreign lands, betrayed by the people who had been associates in his debaucheries, and brought back from remote Morocco to drag out a life of penal servitude in the penitentiary.

Of a dozen men recently figuring in notorious get-rich-quick schemes, one escaped prison by dying a raving maniac, three committed suicide to escape a worse penalty; while the rest either went to the penitentiary, or are common tramps and fugitives, tho they handled millions of the people's money only a short while ago. These facts of to-day are illustrative of the truth of all time. "But I should hold on to the money and not get caught," says the young man who is arguing with his better self. So said every one of those fellows who have reaped and are reaping the crop of thorns their covetous dishonesty sowed. They never intended to get caught. They never intended to let go of the money for which they risked so much. But they reckoned without their host. That host is Retribution,—both host and master most exacting and inexorable. No man e'er drank the cup of sin at the devil's table who did not, sooner or later, pay the score.

WHAT CHRIST TAUGHT.

By Christian

MORE than nineteen hundred years ago Jesus Christ announced the doctrine of religious liberty in the following utterances:

"All things whatsoever ye would that men should do to you, do ye even so to them." Matt. 7: 12.

"If any man hear My words, and believe not, I judge him not; for I came not to judge the world, but to save the world." John 12: 47.

These utterances need no extended comment. Applied to the subject of religious faith and practise, or freedom of conscience, they grant the fullest liberty to believe or not to believe. If the Christian desires that his opposers should grant him the privilege of teaching, preaching, or practising the religion of Christ, it is the duty of the Christian to grant his opposers the privilege of teaching, preaching, or practising their religion, whether it be pagan, Jew, Mohammedan, Catholic, or Protestant. And as the Christian conscience would revolt at the idea of paying reverence or regard to the idolatrous forms of Paganism, and would feel that it was oppression or persecution were he required so to do, so he has no right, according to the teaching of Christ, to compel, or seek to compel, his opposers to pay reverence or regard for what he considers Christian ceremonies or observances. And this is true respecting all classes of religionists. The teaching of Christ makes it incumbent upon the Christian to act toward the devotees of all religions as he would that the devotees of these religions should act toward him were situations reversed.

The second scripture quoted above puts non-acquiescence in religious faith on the basis, not of privilege, but, as far as man is concerned, of right—the right to differ, the right to believe or not to believe, the right to worship or not to worship. And the positive declaration of Him who could read all hearts was that He would not judge or condemn the unbeliever. Have His erring followers the right to go beyond this? He said that all judgment, all condemnation, was to be left "to the last day." Have His followers the right to judge now? CHRISTIAN.

HIS WAY.

By Anna F. Burnham

God lets us go our way alone, Till we are homesick and distressed And humbly, then, come back to own His way is best.

He lets us thirst by Horeb's rock, And hunger in the wilderness; Yet, at our feeblest, faintest knock, He waits to bless.

He lets us faint in far-off lands, And feed on husks, and feel the smart, Till we come home with empty hands, And swelling heart.

But then for us the robe and ring, The Father's welcome and the feast, While over us the angels sing,— The last and least. —Anna F. Burnham.

FIX IT ON GOD.

By Alexander Maclaren

If a man has fixed his happiness on anything lower than the stars, less stable than the heavens, less sufficient than God, there comes a time sooner or later, when it passes from him or he from it. Do not venture the rich freightage of your happiness in flimsy vessels. If you do, be sure that somewhere or other, before your life is ended, the poor, frail craft will strike on some black rock rising sheer from the depths, and will grind itself to chips there.

MIRACLES, MARVELS, AND MYSTERIES.

By William S. Sadler, M.D.

I.

WE have now reached the point in the study of health and healing where it is essential that the reader should have a clear understanding of such terms as "miracle," "marvel," "mystery," etc. The mind may be greatly confused as the result of the misuse or misunderstanding of any one or all of these terms. We will take them up separately and seek to ascertain their real meaning, and to learn their appropriate use.

What Is a Miracle?

Webster gives the following definition of "miracle:" "An event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event, or one transcending the ordinary laws by which the universe is governed."

The Standard Dictionary, among other definitions, gives the following: "Theol.—An event in the natural world, but out of its established order, and possible only by the intervention and exertion of divine power; a supernatural event."

These two definitions cover the "theological," or "Biblical" usage of the word "miracle." We are aware that dictionary definitions of the term also warrant an additional use of the word, as applied to wonders and remarkable experiences, as shown by the following definition, also taken from the Standard: "An event apparently transcending the power of ordinary natural agencies; an event not attributable to known natural powers; hence, anything that inspires wonder or admiration; a wonder; as the miracles of Satan; his escape was a miracle."

In analyzing the theological definition for further study, we find:

1. A miracle is something contrary to the established, recognized, common, every-day order of things.

2. It is a deviation from the known laws of nature, not necessarily contrary to nature, as it may be in perfect harmony with some of the unknown, unperverted laws of nature.

3. It is a supernatural act or event. It is produced, not by so-called natural powers, but by a power controlling nature, and above nature; that is, as man knows nature. It is a direct act of God. Deut. 11:3.

4. Miracles transcend the ordinary laws governing the universe; but genuine, God-worked miracles do not really violate any law of the universe, however much they may appear to do so.

Unbiblical Uses of the Term.

We are aware that the term "miracle" has come to be largely used by some scientists, physiologists, and biologists, in describing the thousands of mysterious, marvelous, and utterly inexplicable phenomena encountered at every turn in the investigations of nature's operations. And while this use of the term is no doubt properly understood by many who do thus make use of it, at the same time we regard such use of the term, in connection with Biblical considerations, as open to serious objection, because it is confusing to the common people. We consider this indiscriminate and widespread use of the term "miracle" as creative of confusion in the proper understanding and classification of the manifold acts of an infinite God.

To speak of the "miracle of digestion," the "miracle of life," etc., may be proper if such use of the term is accurately defined, but it certainly falls without Biblical or theological definition of the word, even tho such use is warranted by the dictionary, and sustained by common use. Take digestion, for instance. We must all admit that it is a profound mystery in most respects; nevertheless, it always proceeds with unerring accuracy along certain well-defined, established, and recognized lines. It proceeds the same way day after day. True, many of these operations are more or less unknown to us, but in so far as we do observe and know of the process, it would hardly be proper to call it "miraculous." Truly, it is mysterious. It is indeed marvelous in some of its phases of wonderful adaptation, utilization, and transformation.

So, in speaking of these ordinary and commonly observed processes of nature, we feel that, for the sake of clearness, it would be better to omit the term "miracle," and limit its use to those direct, usually instantaneous, acts of the Creator which are wholly and absolutely without the range of natural law as far as known to man, and which are performed completely and absolutely without the interposition of time, means, or other visible and recognizable agencies in their production. And this is the sense in which we use the term "miracle" in these articles. We believe it is proper to apply the term "miracle" to the creation of the thousands of loaves in the twinkling of an eye on the hillside by Christ when He fed the multitude; but we do not believe it proper to call the annual wonder of the wheat-field, where a single man carries on his back seed into the field, whereas it requires many wagon loads to remove the harvest in the autumn, a miracle. We think this should be spoken of as the mystery or marvel of the wheat-field.

The use of the word "miracle" in the Bible is likewise limited to the direct, extranatural, and special acts of God. Many instances might be sighted. The following are illustrations of the definition of the term "miracle" as indicated by its usage in the Bible.

We read of "the miracle of the loaves" (Mark 6:52), but nowhere does the Bible speak of even the most wonderful and mysterious of the ordinary operations of nature as "miraculous." "The miracle of the cornfield" is not to be found, nor any similar expression; and the writer believes it best in Biblical writing, to use this term within the definition and usage of the Bible.

The extraordinary and unusual acts of God in connection with the departure of the Israelites from Egypt, are called "miracles." Num. 14:22.

The working of miracles is enumerated as a "gift"—one of the supernatural gifts of the Holy Spirit. 1 Cor. 12:10. It is classed with the other operations of the Holy Spirit in and through the church.

The term "miracle" is only used in connection with Satanic power, in Rev. 13:14; 16:14; 19:20.

We are aware that exception may be taken by some to this position, but it is necessary to have some standard and limitation in the use of words, and we have chosen to follow the dictionary theological definition in this respect, and hope thereby to avoid needless confusion and misunderstanding. W. S. SADLER, M.D.

THE TOBACCO SCAVENGER.

By Ella Wheeler Wilcox

Cigaret Smoking.

IN Paris I saw a sight that saddened a beautiful hour for me. Under the restaurant window where I sat, a wretched man and a boy passed. The boy's body was dwarfed and he was hollow-chested and stoop-shouldered. His face was clay-colored and his eyes were utterly devoid of expression. He was searching along the pavement where men lounged, smoking and drinking their coffee or other beverages and presently he reached down with a sharp-pointed cane which he carried, and eagerly fished up a stub of a cigar from the dust of the pavement.

Then he indicated another to the ragged, soiled, and wretched-looking man behind him, who secured it, and the two passed on.

They were tobacco scavengers, who scour the streets of Paris for the stubs of cigars and cigarets and sell them to manufacturers of smoking tobacco and cigarets. These stubs, taken from the dust and saliva of the street, are dried and chopped

and sold to young boys and other patrons of the cheap cigaret and pipe.

The scavenger himself was a walking poster, proclaiming the effect of cigaret-smoking on the undeveloped body and mind.

His face haunted me for days after I saw him.

Not over sixteen years old, yet life is blighted and ruined for him, his intelligence clouded, his body stunted.—Ella Wheeler Wilcox.

OTHERS, NOT HIMSELF.

By Mabel Earle

[Mabel Earle, in S. S. Times.]

WHEN that supremest hour of love and loss Swept up the skies and blotted out the sun, When earth's Creator hung upon the cross, What time His stripes our balm of healing won, Tho the far heavens were black, and hills and sea Shook in the horror of His agony, Somewhere on earth that self-same hour He saw Life's sweetness, in pure hearts of love flung wide; Life's crown, where brave hearts clung to love's high law Unfaltering—and He blessed them as He died.

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