He who makes excuses for them will never overcome them. The first thing is to admit that they are sins and must be conquered, that to overcome them will involve a severe struggle, and that this struggle can not succeed without divine help. In other words, face the facts if you expect to make any headway in conquering your besetting sins. Then do whatever is possible in the way of strengthening the will. This is easier with some than with others. It is possible to all. Earnest reflection, the realization of what any sin is in God’s sight, and of the peculiar mischievousness of the special form of sin in question, and the resolution to be ready for it hereafter, and to resist it—these furnish strength of will. They confirm the purpose and resolve not to yield.
Furthermore, victory involves beginning again after failure. It is possible, of course, not to fail, yet nine times out of ten failure occurs before long, and is more discouraging because of the special effort to overcome which has been made. But it is a part of the discipline of character to go thru the experience of failing and trying again. We ought not to fail, but when we do fail we must not be disheartened, but pray for divine forgiveness and help, and face the struggle before us with determination greater than ever, and with an affectionate trust in our heavenly Father more intense than ever. No one can conquer besetting sins in his own strength. Let this be distinctly understood. Whether one be a Christian by profession or not, it is equally true, and the whole history of Christianity has proved it, that no one ever succeeds in overcoming the sin which besets him except as he depends upon and follows the guidance of the Holy Spirit.
It is Christ who wins the battle in us and thru us. We are His soldiers in the fight against our sins, but we can not fight even in His cause by ourselves. We must have and must realize the co-operation of His Spirit. Besetting sins are among the most enticing. They would not be besetting sins unless they were. Whatever their form, they have a grip on us which we never fully realize till we try to cast them off. Trifling altho they may sometimes seem, as we first face them, we soon learn that our relation to them is that of real, terrible bondage. If we are to live Christian lives in any true sense, to know anything of the happiness, freedom, and usefulness of true followers of Christ, it can only be as we consecrate ourselves without reservation to the struggle which begins when we first learn what Christ is like, and continues till our last breath,—the struggle to overcome, in His name and for His sake, the sin which doth so easily beset us.—The Congregationalist.
Surrendering to Christ Is Victory
THE earthly warrior who surrenders to another has lost, is defeated; the one who surrenders to Christ has won his first and greatest victory—he is a conqueror.
The Power of Prayer
“PRAYER is so mighty an instrument that no one ever thoroly mastered all its keys; they sweep along the infinite scale of man's want and of God's goodness.”
“UNDER THE LAW,” AGAIN.
Some of our esteemed correspondents have expressed themselves as grateful for what has been said on the expression “Under the Law,” both in the SIGNS and the tract entitled “Under the Law or under Grace—Which?”
From two others come dissent, who contend that “under the law” may mean one thing in one place and another in another; that “under the law” may mean in one place condemned by the law, and in another subject to the law, amenable to the law, and is parallel to the expression, “in the law.” Let us consider the question again briefly.
1. The apostle expresses man’s relations to the law by the following expressions: (a) “Without law” (Greek, anomos), Rom. 2:12; 1 Cor. 9:21; (b) “in the law” (Greek, en to nomo); (c) “in law” (Greek, en nomo, ennomos), Rom. 2:12; 1 Cor. 9:21; (d) “under the law” (Greek, hupo nomon), Rom. 6:14; 1 Cor. 9:20; Gal. 3:23; 4:5; 5:18.
2. The first of these terms is used of the heathen, those without a written law. They are really lawless ones, literally without law, described in Rom. 1:18-32. The second of these terms, “in the law” (literally, in law), is used in Rom. 2:12 of the Jews to distinguish them from those who had no written law. The Jews acknowledged their obligation to law. The third of these terms, in the law, en to nomo, within the law, literally, is used in Rom. 3:19 to show that all in the world, Jew and Gentile, stand within the scope of the law of God, and are amenable to it. The rendering “under the law” is incorrect. The term en to nomo includes both classes mentioned in Rom. 2:12. The term “under law” refers to those who are held by the law, in subjection to it, condemned by it, not at liberty; for hupo means under. If the apostle in Rom. 6:14; 1 Cor. 9:20; Gal. 3:23; 4:5; and 5:18, had designed to express the idea of in the law, amenable to it, he would without question have used the term which meant just that.
3. If these four expressions, so clearly distinct, are used in their literal meaning, all is clear and consistent. If they are used interchangeably, they give ground for endless striving about the law.
“Without law” is used properly of the sinners without a written law, lawless ones, having cast off all law; they are amenable to God’s law, and are condemned by it. Paul met them on their own ground, as being in nature even as they. 1 Cor. 9:20.
“In (or within) law” expresses the condition of the Jews, who acknowledged their duty to obey the oracles God had committed to them. Rom. 2:12. Within the law (Rom. 3:19) expresses the fact that all on earth are amenable to the law of God, whatever their condition; and being amenable to it, all are condemned by it.
“Under law” (not the law) (1 Cor. 9:20) represents the condition of those sinners who acknowledge law, yet who are sinners, to distinguish them from those who have no written law. But those under the law need winning to Christ.
“Under law” elsewhere represents the condition of being subjected by the law, condemned, shut up, by it. In Rom. 6:14 it sets forth a condition opposite that of under grace. In Gal. 3:23 it represents the law as confining the sinner in a prison, from which there was but one escape,—faith in Christ. In Gal. 4:4, 5, it reveals the wonderful fact that Christ took upon Himself our condition that He might save us from it. 2 Cor. 5:21. In Gal. 4:21 it shows that those who love sin, or the flesh, are in love with their bonds of condemnation. In Gal. 5:18 is clearly revealed that under the law is a condition that is not known by those who are led of the Spirit.
4. Now, is the Christian, the justified, regenerate man, under the law? Is the law above him? Does it shut him up? Does it hold him in subjection? Is he condemned by it? (That he is amenable to the law, that it is his duty to keep it, we are not endeavoring to prove; both men and angels are obligated to obey God.) But is saved man under the law? Does the law hold over him the Damoclean sword of justice?—Nay, not so. “There is therefore now no condemnation to them which are in Christ Jesus.” Rom. 8:1. The law had slain Paul, and held him in death (Rom. 7:7-12); but in Christ man is free from its condemnation.
Listen again to what God does for the regenerated man: “A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them.” Eze. 36:26, 27. “I will put My law in their inward parts, and write it in their hearts.” Jer. 31:33; Heb. 8:10. So it was with Christ Jesus. Ps. 40:7, 8. To Him, to His children, God’s law is a law of liberty. They are led by the Spirit, which has written the law in their hearts; and, “if ye be led of the Spirit, ye are not under the law.” Gal. 5:18. But if one is not led of the Spirit, he is walking after the flesh, and is under the law, condemned by it.
But, blessed be God, who has lifted us out of our fallen condition, and brought us by the very condemnation of the law to the faith that is in Christ Jesus. For the Spirit of God is in the law of God, and the Spirit that is in the law to convict leads us to Christ, in whom the Spirit is to sanctify and cleanse.
THE PURPOSE OF THE SABBATH.
By T.
No better statement of the purpose of the Sabbath can be found than is given in the Sabbath commandment itself. It is but natural for us to want to know the purpose, or object, that our Creator had in giving us the Sabbath. And since He who made the Sabbath is the only one competent to give its purpose, let us turn at once to His book and read the Sabbath commandment. It is 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.
Observe that the first part of the commandment tells us the one day of the week which is the Sabbath. Then it is specified particularly that no manner of work is to be done within our premises by any one or any thing on the Sabbath day. Following these statements the reason for the giving of the Sabbath is presented. It is all summed up in the few words: “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.”
The word “for,” which introduces the foregoing statement, is equivalent to because. In Gen. 3:14 the same Hebrew word כִּי (ki) is rendered “because.” Gesenius defines this Hebrew particle as “marking the cause and reason of anything.” Then the reason why God gave the Sabbath and commanded us to rest upon it is “because in six days” He “made heaven and earth, the sea, and all that in them is, and rested the seventh day.” And then it is added, “Wherefore the Lord blessed the Sabbath day, and hallowed it.”
The word “wherefore” is equivalent to “for this reason.” The words עַל־כֵּן (ăl-kēn) from which “wherefore” is here translated, are defined by Gesenius to mean “on that account, therefore.” Then since God made the world in six days and rested on the seventh, it is “on that account” that He gave the Sabbath day to man.
Thus do we see that in the commandment the fact is doubly stated that the Sabbath was given “because” the Lord had created the world in six days and rested on the seventh. “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.” It would be useless to try to make anything plainer than this verse of Scripture makes the reason for giving the Sabbath.
Then let us study God’s reason for Sabbath-giving, and consequently for Sabbath-keeping, so that we may be able to enter into the real spirit of His plan.
The Author of the Sabbath is also the Author of creation. He not only created the earth and sea, but He also made every living, moving thing, including man. And after He had performed all this great work in six days, He rested on the seventh and blessed and sanctified it.
Men build great and costly monuments of stone to commemorate their great deeds; but the Lord instituted the Sabbath for a monumental memorial of His wonderful works in creation. The foundations of the monuments that men build are laid upon the earth; but this monumental memorial of Jehovah has its foundations in the palpitating hearts of men.
There are wonderful lessons for us in the created works of our heavenly Father. So important does He regard these lessons, that He has set apart, and blessed and hallowed one-seventh of our time for the purpose of allowing us untrammeled freedom in studying what He has done in creation, and what He continues to do in upholding what His mighty power has formed.
The Sabbath is not merely a day of rest. It is indeed a rest-day; but it is much more than that. It is a memorial day. It points the mind back to creation morning, and then bids us look about us to see how powerfully that creation is sustained. We are reminded of the care the Lord has for His creation, by observing how undeviatingly everything follows the natural, divine law. The tree, the herb, and the grass still bring forth their seeds and grow, and we have the regularly recurring springtime, summer, and winter. And this is all in response to that creative command of Jehovah, “Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, whose seed is in itself, upon the earth.” Gen. 1:11.
Satanic influences would seek to have us look upon the Sabbath as merely a part of church dogma; but let us see this wonderful memorial of creation in the light in which its divine Author has placed it.
Next week the usefulness of the Sabbath will be considered.
T.
“BEGINNING AT MOSES.”
By G.
THE efforts of modern Biblical teachers to discredit the writings of Moses must utterly fail to convince the mind that is stayed on the words of Christ. During that memorable walk from Jerusalem to Emmaus with two of His disciples, on the day of His resurrection, He placed His seal on the validity of the testimony of Moses. “Beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.”
What men would deem the natural thing for Jesus to do on that occasion, would have been to at once manifest Himself to the disciples in some convincing manner, and instruct them afterwards. But He did just the reverse. God’s way is always just the reverse of man’s way. It was therefore more important that those disciples should understand the Scriptures, and believe the truth from the testimony of Moses and the prophets, than that they should recognize the person of Jesus. The principle is set forth in the words of Christ spoken to Thomas, after that disciple was led to believe on the evidence of his own eyesight that the Lord had risen. On that occasion Jesus said to him, “Thomas, because thou hast seen Me, thou hast believed; blessed are they that have not seen, and yet have believed.” John 20:29.
No doubt Jesus was very anxious to have Cleopas and his companion fully convinced of His resurrection, but it was essential that their conviction be by faith and not by sight. The Gospel was to be preached by men, and men were to believe, not because of anything wonderful in the persons of the preachers, but because of the Word they should proclaim. Thus we have the testimony of some7in Corinth concerning Paul, that his “letters” were “weighty and powerful,” but his “bodily presence” was “weak.” 2 Cor. 10:10. So it is thru the truth that men are to be sanctified (John 17:17), and not thru the preacher—only so far as he is able to intelligibly present the truth.
Jesus met the two disciples as they “communed together and reasoned” and were “sad.” They had “trusted” that Jesus of Nazareth was He who “should have redeemed Israel;” but the chief priests and rulers had “delivered Him to be condemned to death, and crucified Him.” No wonder they were sad; but why should they be reasoning together as to how such a thing could be?—Simply because they did not understand the Scriptures. Even their trust, while properly placed in Jesus of Nazareth, was based on error. They trusted that He should have redeemed Israel, and their idea of Israel was the natural seed; therefore, in common with the chief priests and rulers, they did not expect the Messiah to redeem any but the Jews. If their trust was properly based, then the chief priests and rulers were right in their rejection of Jesus, altho they were unreasonable and cruel in demanding His death.
Hence their need of fundamental instruction on the whole Gospel subject. Jesus knew their need, and He knows our need, as no one else does. So He goes to the very beginning of the course of instruction in the Gospel school—the writings of Moses. This was not His first indorsement of the books of Moses. During His public ministry He had referred to these as being authentic. He had said to the rulers: “Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me; for he wrote of Me. But if ye believe not His writings, how shall ye believe My words?” John 5:45-47.
Again, in the parable of the rich man and Lazarus, we have this parabolic conversation between Abraham and the rich man, concerning the latter’s living brethren: “Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, tho one rose from the dead.” Luke 16:29-31.
From these scriptures we may appreciate the force and wisdom of the policy of Jesus in first instructing the disciples in the Scriptures. (1) They must first believe Moses before it was possible for them to believe Him, or to properly believe in Him. (2) Altho He had risen from the dead, that fact could not turn them from their erroneous ideas of the Messiahship unless they would believe Moses and the prophets. That fact, without an understanding of the aforesaid Scriptures, would rather tend to confirm them in their error, namely, that He was to re-establish the temporal kingdom of Israel according to the flesh. We know that this was the case even with the eleven apostles, until the day of Pentecost, when the outpouring of the Spirit enlightened their minds, and they more fully understood the Scriptures. See Acts 1:6-8. From these teachings of Jesus, and these experiences of those early apostles, it is clear that modern enthusiasts who look for the re-establishment of the natural Israel in Palestine would do well to study Moses and the prophets, and especially to note their application by the Lord Himself.
Because these disciples were “slow of heart to believe all that the prophets have spoken,” their hearts were filled with sadness, when the truth would have caused them to rejoice. “Hopeless and faithless they were walking in the shadow of the cross,” when even the Pharisees who had condemned Jesus remembered that He had said, “After three days I will rise again,” and made provision to prevent it by sealing the tomb and setting a watch. No wonder Jesus upbraided the disciples as “foolish men” (R. V.). They were foolish because they were ignorant of the Scriptures, altho they may have been well versed in the traditions of the elders—the wisdom of men. They deemed the death of Christ the destruction of their hopes, but He showed them from the Scriptures that this was a strong ground of faith: “Ought not Christ to have suffered these things, and to enter into His glory?”
The scripture which tells us that the wisdom of men is foolishness with God, had a marked fulfilment in the ignorance of the disciples of Christ concerning His mission. On the other hand, the tact and wisdom of Jesus in presenting the truth shows that in Him are all the treasures of wisdom and knowledge. To give His disciples an understanding of the Gospel He opened up to them the Scriptures. And these same Scriptures assure us that “a good understanding have all they that do His commandments.” Ps. 111:10. Therefore, “let the Word of Christ dwell in you richly in all wisdom.” Col. 3:16.
The effect of the Word of God upon the honest in heart, when faithfully presented in the power of the Spirit, was well illustrated during the walk to Emmaus. The testimony of the hearers was, “Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?” Then, when their hearts were ready to receive the evidence of Moses and the prophets, they found their living Saviour. He then revealed Himself to them in visible appearance. And it is only to those who are willing to accept the evidence of His Word—going back to the testimony given thru Moses—that Christ can be revealed as a real Saviour. The Scriptures of truth are His Word indited by His Spirit, and “were written for our learning, that we thru patience and comfort of the Scriptures might have hope.” Rom. 15:4. G.
CHRISTIAN UNITY.
By G.
A PRESBYTERIAN minister has written a book in which he discusses the subject of Christian unity and baptism. His apology for the publication is expressed in the following sentence:—
“This little book is written because I could not find, on the subject of baptism, just such a book as I wanted to put into the hands of young people for their instruction.”
It would be folly to assume that he could not find Bibles to “put into the hands of young people for their instruction.” Therefore we must conclude that he did not want them to be instructed out of the Bible on that subject. The Bible is the “alpha and omega”—the beginning and the end—of all Christian doctrine. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroly furnished unto all good works.” 2 Tim. 3: 16, 17.
Then the author of the “little book” above mentioned says:—
“If all would see alike concerning the mode of baptism with water, it would be a big step toward Christian unity.”
Now there is just one reason why all do not see alike concerning this subject, and that is, they are not willing to accept the Bible as proof of doctrine. From the Bible alone no one would think of baptism by any but one mode, namely, immersion. And that is the reason why so much effort has been put forth, and why so much effort is required, to convince them otherwise. Baptism is a symbol of a burial and a resurrection. Col. 2: 12, 13. It is an outward confession of faith in the death and resurrection of Christ. To be a consistent symbol, the “dead” one must be covered over or shut up in the tomb. Water being the element prescribed, there must be a covering with water. “And Jesus, when He was baptized, went up straightway out of the water.” Matt. 3: 16. “Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, He saw the heavens opened, and the Spirit like a dove descending upon Him.” Mark 1: 9, 10.
After the traditions of men began to be recognized among Christians, it was eventually assumed that “the church” had the right to command festivals, and institute or change ordinances as those in authority might choose—for convenience or for any other reason. Not until this condition had long obtained was any but the Scriptural mode of baptism practised. And because there have been those who protest against such human innovations, there has been the necessity of labored defense on the part of their adherents. So it is true, as quoted, that “if all would see alike concerning the mode of baptism with water, it would be a big step toward Christian unity.” But there never can be Christian unity on any perversion of Scripture doctrine.
It was Rome that first promulgated the idea that it would not do to allow the laity to get their instruction in doctrine from the Bible. And when we find professed ministers of the Gospel writing books that antagonize the Scriptures, in order to produce something that they are willing to give to young people for instruction in any Christian doctrine, it is evident that they are following in the wake of Rome. Many labored arguments to harmonize the obscure traditions of men with the plain doctrines of the Bible would be spared, were it not for the indisposition to yield preconceived ideas and accept the infallible Word.
All that has been said here in regard to the ordinance of baptism is equally applicable to the institution of the Sabbath. The observance of another day than that commanded in the Word of God was imposed upon the Christian Church by the same means thru which sprinkling, pouring, etc., were substituted for baptism. The assumed change of the Sabbath arose in the same manner, and in the same age, as the perversion of the ordinance of baptism. The history of the one is the history of the other; and the arguments put forth in their support are of the same character—inconsistent, labored, and unscriptural.
Substitute the words “day of the Sabbath” for “mode of baptism with water” in our second quotation from the “little book,” and the proposition would be equally true. It would then read, “If all would see alike concerning the day of the Sabbath, it would be a big step toward Christian unity.” But the commandment says, “The seventh day is the Sabbath of the Lord thy God,” and as we said of baptism, there never can be Christian unity on any perversion of Scripture doctrine. The only Christian unity worthy the name is that for which Christ prayed. “That they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in us.” John 17: 21. To this end we are to be sanctified thru the truth, which is the Word of God (verse 17) and not by books that instruct the people in the traditions of men and away from the Word.
G.
France Acts Against Absinthe
The French Government has at last become thoroly aroused to the dangers lurking in the absinthe which her people have of late been using as a beverage. This deadly liquor is making rapid inroads upon the constitutions of the people, fastening itself upon them with a grip from which they seem unable to break away, once they have become victims to it. French publicists have begun to admit that there is really a decadence in the French people as a result of imbibing this intoxicant. The government has taken action abolishing it from the canteens of the army, and has increased the customs on it one-half.
Question Corner
1146. S. J. C.—We have not seen the book, “The Negro a Beast,” hence can express no opinion concerning it. It may be vastly different from the flaming advertisement you send.
1147. H. O. C.—John 3:5 refers (1) to water baptism, as a standing symbol of death to sin, and (2) to the regenerating power of the Spirit of God.
1148. N. B.—Man was made in God's image both physically and morally. The word image as used in Gen. 1:26 must include this idea. Compare with Gen. 5:3. His “upright” form was designed to be indicative of his character. Eccl. 7:29. Christ restores man by changing his character to His own likeness here (Eph. 4:24), and changing man physically after Himself when He comes (Phil. 3:21).
1149. N.—To guard and guide your conversation aright, watch, pray, meditate on the things of God. Talk of God's goodness. Fill the heart and mind with divine things. “Out of the abundance of the heart, the mouth speaketh.” Let Christ fill the heart, and you will talk of Him. Take time to read the Word. Do work for Him, and resist temptation to idle, foolish talk by talking of that which is good.
OUR NATIONAL BRIBE.
By C. M. S.
It is not a bribe to be wicked that we are speaking of, but a bribe to be good, or at least to play we are good.
When the great international exposition was held in Chicago, Congress voted a great appropriation in its support on condition that the exposition should keep Sunday. The exposition was not a model Sunday-keeper, notwithstanding the appropriation. But the government does not seem discouraged in the poor bargain it made with the Chicago exposition; for on February 23 the Senate passed the bill which had previously passed the House, making a $5,000,000 appropriation for the St. Louis exposition of 1903, and a $250,000 appropriation for the Charleston exposition, on condition that they also should keep Sunday.
It certainly is a good thing that men should keep Sabbath. It is essential that they keep the day which they believe to be the Sabbath; and happy is that people or that individual that is found so doing. But that the national government should bribe men to keep any day whatever is as wrong as sin itself. Such an attempt at Sabbath-keeping is a perversion of all that Sabbath-keeping was designed to be. It is belittling to religion, a biting reproach to the cause whose interests it is supposed to advance. We know there are men who try to appear religious for the money there is in such pretension for them. We know there are persons who try to appear religious that they may be thought well of by some class whose approbation they desire; and, sad to say, there are preachers who make merchandise of their pulpits by tickling the ears of their congregation at the expense of their souls, or by seeking out the church which pays the highest salary. All this is cause for deepest regret; but that the national government should boldly and deliberately bribe the people to appear more religious than they are, to appear to give to an institution of the church an honor which they do not feel—this is enough to bring the blush of shame to the cheek of every true man and woman in the country. Surely the government that will take the people's money to hire the people to appear religious has forgotten the cause for which it exists. To hire mourners at a funeral is no more incongruous or unnatural.
But Congress did not do this without importunity and pressure, and, more's the pity, that pressure and that importunity came from bodies that have taken upon themselves the name of Christ. Real Christianity could not have received a more humiliating blow in the house of its worst enemy. Indeed, the blow was inspired by that enemy, tho delivered by the hand of its friends. Satan's question to the Lord, “Doth Job fear God for naught?” could rightfully be asked concerning the closed doors of these expositions: “Are these doors closed on Sunday for naught?” It is known to all that, were it not for the glittering bribe, the doors would not be shut on that day nor on any day as a matter of conscience; and the religious bodies who hold up such an act as Sabbath-keeping are as unable to distinguish between the sacred and profane as were Nadab and Abihu. Were such in the latters' place, we might logically expect them to do as they did, and with results equally disastrous to themselves.
God wants loyal men. He wants men who will be true to Him no matter what others do or refuse to do. He wants men who will say as Job did, “Tho He slay me, yet will I trust Him.” If men will take such a loyal position as that, certainly nothing less than death will ever turn them aside from doing what God demands. Alongside of such service, how worthless appear the ceremonies and forms that are purchased with gold. It is time for professing Christians to study what real Christianity is and means; and when they have learned that, they will never again influence a government to hire its citizens to appear more religious than they are, or hold out to its people any bribe whatever for the performance of religious ceremonies. True Christianity never hires or advises men to be hypocrites. Let us not belittle the cause of Christ by clamoring for such a course on the part of the government.
