WHEN the sun is shining,
Glorify the Lord;
When the day's declining
Glorify the Lord;
Sing along the places
Where despair and doubt
Dare to show their faces—
Singing drives them out.
Praise Him in the morning,
Praise Him in the night,
Look up through the gloaming,
Praise the God of light.
On a bed of sickness,
Glorify the Lord;
In a time of weakness,
Glorify the Lord;
When you rest, O praise Him;
When you rise from sleep,
Tho your way be stormy
Or the pathway steep,
Glorify your Saviour,
Walk the way He trod,
Joy to know the ending
Is sweet peace with God.
When weighed down with sorrow,
Glorify the Lord;
Fearful for to-morrow,
Glorify the Lord;
He'll dispel your sadness,
As the sun the rain,
Give your days of gladness,
For your nights of pain.
In His arms He'll hold you,
When the storms descend,
To His great heart fold you—
Praise Him till the end.
CHRISTIAN SERVICE.
THERE is too much delicacy shown in speaking with men about entering upon Christian service, and the inclination is constantly felt to make the request as easy and light as possible. We protest that this is the way to defeat the object in mind. Men should be urged to enter upon Christian work, and to devote their very lives to the service of Christ, without hesitation or reserve. We believe it must be one thing or the other. A tremendous earnestness should mark our work, and a fulness of devotion to the cause so frank and free that it would burn all bridges behind and leave one to throw himself into the service of Christ with unrelenting devotion. Such service brings results, and mighty results, too. But let not the man who is half-hearted in his own work and half-consecrated in his own life attempt to enlist disciples in the cause of Christ.—Joyful News.
Faithfulness in Small Opportunities
If you can not be a Peter at Pentecost you can be an Andrew at Bethabara.—S. S. Times.
THE EARLY AND LATTER RAIN
By T. E. Bowen
BY T. E. BOWEN
“Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. Be ye also patient; establish your hearts; for the coming of the Lord is at hand.” James 5:7, 8.
These stirring words of Inspiration apply just now. They follow the accurate pen-picture of divine revelation of the very world scenes so common to every person now living. Rich men are nourishing their “hearts as in the day of slaughter,” disregarding the rights of the poor whom they are oppressing, as well as the solemn truth that God will bring to judgment the use made of the great power of wealth entrusted to their care. But the instruction of God to the “brethren” is, Be patient; wait just a little for the coming of the Lord. Then the crooked paths shall be made straight, and the dark things made plain.
The attention of God’s people is called to what He Himself is to do. The apostle reminds them that they are to depend upon the power of God as revealed in the bestowal of heavenly life and energy upon the believers, shed forth in the gift of the Holy Spirit. This is spoken of as “the early and latter rain.”
This illustration was a familiar one in the land of the disciples. There, the harvest was wholly dependent upon the early and latter rain. Refreshing showers were required, and came at seed-time and just before harvest. Let it be carefully noted that Inspiration has joined the early and latter rain together. The husbandman is to wait with patience for the latter rain. Inasmuch as God unites the early and latter refreshings, may we not confidently look for an example of what the latter rain is to be in the experience of the giving of the “early rain”?
The Early Rain of God’s Spirit.
The early rain was bestowed upon the church—and thus upon the world, for the church is but the light of the world—on the day of Pentecost. This was the refreshing Christ promised from the Father Himself just before He left His disciples.
That some might be in readiness to receive this great gift of the Spirit, this power from on high, a preparatory work was necessary. Jesus Himself said, “Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send Him unto you.” John 16:7. Thus we see that Christ taught that it was best for the church that the Comforter come, not depreciating at all the benefits of His own presence. Yet He held up this gift as the highest bestowal of God’s favor and blessing that possibly could be given the believers, because it would be general, while His personal presence was local.
The Preparatory Work of John the Baptist.
In the great prophetic period of the twenty-three hundred days (or years) of Dan. 8:14, God’s great clock struck the appointed hour for the first event to take place on our earth preparatory to His sending to us His beloved Son. God commissioned Gabriel, that mighty angel beside His throne, with a message for our earth, and at once he sped with joy and delight to deliver it. It was to Zacharias, a priest of God, and Gabriel appeared to him at a time when he was offering incense, with all the people who were outside the temple, “praying.” No doubt it was on that most solemn of all days of the year, the day of atonement.
“And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias; for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth.
“And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just: to make ready a people prepared for the Lord.”
In due time, this promised messenger before the Lord, after careful preparation by the parents, and himself communing with God in the wilderness, showed himself unto Israel. His words were words of power. They were directed with burning earnestness against sin. Men and women flocked to hear the messages warm from high heaven. He spake with authority. At last, so great was the interest aroused by his wonderful work that the Pharisees began to fear for their own influence and power. Consequently, they sent a message to John: “Then said they unto him [after he had denied being the Messiah], Who art thou? that we may give an answer unto them that sent us. What sayest thou of thyself?” The prompt answer is returned, “I am the voice of one crying in the wilderness, Make straight the way of the Lord.” He emphatically told them, “I am not the Christ;” but goes on to say, “There standeth One among you, whom ye know not: He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.”
Thus, at the exact time indicated in the prophecy, John appeared, and prepared the minds of Israel to receive the Son of God, who was to come and do His work, and be cut off in the midst of the last week of the great prophetic period allotted to ancient Israel.
When John had the attention of the people, he could easily have deceived them by himself claiming to be the promised Messiah. But he confessed to the truth. He told them plainly that the coming One was preferred before him; that He was to increase, while he himself was to decrease. What an example! John directed the attention of the people to the Lamb of God, standing among them, whom they knew not—yet ought to have known—who was to bear the sin of the whole world.
[The next article concludes a consideration of John’s work, the work of Christ, and the early rain.]
THE EARLY AND LATTER RAIN BY TE BOWEN
Fifty Reasons for Sabbath Observance
By D. T. Bourdeau
FIFTY REASONS FOR SABBATH OBSERVANCE. NO. 3.
BY D. T. BOURDEAU.
FIFTEENTH. We observe it because it is a part of the law by which we shall be judged. Speaking of the law that says: "Do not kill," "Do not commit adultery," etc., James says, "So speak ye, and so do, as they that shall be judged by the law of liberty." James 2:11, 12.
Sixteenth. We observe it, seeing it enters largely into the law which is to us "the law of liberty," because having been delivered from its just condemnation by faith in Jesus Christ which produces repentance, it does not bind us to the consequences of sin to give us death, and we can say with David, "And I will walk at liberty; for I seek Thy precepts." "Let Thy tender mercies come unto me, that I may live; for Thy law is my delight." "So shall I keep Thy law continually forever and ever." "The law of Thy mouth [or, "which Thou hast pronounced with Thy mouth," French translation] is better unto me than thousands of gold and silver." Ps. 119:45, 77, 44, 72.
Seventeenth. We observe it because it is enjoined by the law of eternal righteousness, by the law of which it is written: "The law which Thou hast pronounced with Thy mouth is better unto me than thousands of gold and silver." "Thy righteousness is an everlasting righteousness, and Thy law is the truth." "The righteousness of Thy testimonies is everlasting." "All Thy commandments are righteousness." "My righteousness shall not be abolished. Harken unto Me, ye that know righteousness, the people in whose heart is My law." Ps. 119:72, 142, 144, 172; Isa. 51:6, 7. And again, "And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as He hath commanded us." Deut. 6:25. He speaks of the Ten Commandments, as may be seen by reading chapter 5:7, etc.
Eighteenth. We observe it because our violations of the Sabbath are a part of the accursed instrument (the sins of the world) which killed our Saviour. Jesus Christ died for our transgressions of the Sabbath precept, as well as for those of the other precepts of the divine law. Should we not therefore manifest our love and gratitude to Him by observing the Sabbath with all the other precepts of the Decalogue?
Nineteenth. We observe it because it belongs to the law which is obligatory on the Gentiles as well as on the Jews. Rom. 2:27: "And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?" And speaking of the world outside of Jesus Christ, the same apostle, the apostle Paul, expresses himself thus: "Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." Rom. 3:19. How can a law stop every mouth and show the whole world to be guilty, if it is not obligatory on all, on both Jews and Gentiles?
Twentieth. We observe it by faith in our Saviour, having been delivered from the just curse of the law of which it forms a part, and being no more under the law as a condemning, accusing rule, shutting us up to death as the wages of sin, and we would not be sinning knowingly, and voluntarily place ourselves again under the curse of the law, and consequently10under the law as a condemning, accusing rule; on the contrary, we desire to take to heart these wise words of Paul: "What then? shall we sin [transgress the law], because we are not under the law, but under grace? God forbid." Rom. 6:15.
Twenty-first. By faith in Jesus Christ we observe it because the law of which it forms so important a part, is so just, so perfect, and so consistent, that it can not condemn and justify the sinner at the same time. The doctrine of justification by faith in Jesus Christ, in maintaining that the righteousness of Jesus Christ—His perfect obedience to the law—is imputed to the believer who repents of his sins, lays upon man the most sacred obligation to obey the divine law. Is there not in the fact that our divine Lord had to obey the law that His obedience might replace our disobedience and that His death might expiate our sins, an irrefutable proof that the law is immutable? that we should have obeyed it in the past, and that we should, by His grace, obey it in the future in view of its excellence, and to manifest our gratitude to Him who has done so much to save us?
The law being holy, just, and perfect, our acts of obedience to-day, were they perfect, could not more than answer to its demands for to-day. But without faith in our Saviour, "our righteousnesses" [or acts of obedience] are as filthy rags." Isa. 64:6. How then can we by our works merit our justification and our salvation? To obtain these inestimable blessings, we must exercise faith in Jesus Christ. Now this faith is eminently practical and furnishes the most convincing proofs that the law in which the Sabbath is prominent is obligatory, and that we, by the unmerited favor of God, should observe it diligently.
(To be continued.)
HOW A REVIVAL BEGAN.
A REMARKABLE instance of a revival that "broke out," occurred more than fifty years ago in a small town in New Hampshire, and began at a very small meeting. This is the interesting way in which we found it described:
"Two plain farmers one summer day were at work in the same field. As they worked they talked—not about the crops or the weather, but on the subject nearest and dearest to their hearts—the progress of Christ's kingdom. In several of the neighboring towns there had been extensive revivals, while their own town seemed to them to have been passed by. The love of Christians had grown cold, while sin and wickedness abounded unreproved. They lamented, as only true Christians can, the low state of religion about them, and in looking for the reason of such coldness were led to faithfully consider their own personal responsibility. They resolved to plead more earnestly than ever before for the outpouring of His Holy Spirit upon their church and town, and as they parted, agreed to meet for prayer the same evening at the schoolhouse, midway between their dwellings. At the set hour each took a lantern and went to the appointed place. Of the fervency of their prayers, and the holy gladness of their songs of praise at that meeting, we may never know. It must, however, have seemed good to them to be there, for as they separated another meeting was appointed for the next week. During the hour of the second meeting a neighbor chanced to go by, and seeing the light in the schoolhouse, went in to ascertain the reason. Thus the prayer-meeting of two became a prayer-meeting of three. At the third meeting the house was filled to overflowing. The Holy Spirit was manifestly present, and sinners were heard earnestly asking, 'What shall I do to be saved?' The good work was continued and spread rapidly from district to district, with a Pentecostal ingathering of souls that made it the most remarkable revival ever known in the town. From among the converts four became preachers of the Gospel and went forth to do faithful service in Christ's vineyard. The far-reaching results of the prayer of faith of those two Christian men, met together in Christ's name, can never be fully known until revealed in the light of eternity."—Christian Intelligencer.
THE EDICT OF NANTES.
By Dr. Philip Schaff
Its Revocation and Consequences.
[The following is a portion of the historic address delivered by Dr. Philip Schaff at the anniversary of the Huguenot Society of America, in New York, March 21, 1889. It is appropriate at this season to recall some of the crimes of Romanism, from whose tyranny the Reformation liberated the world.]
THE Edict of Nantes is one of the prominent landmarks in the history of religious liberty, which began with the toleration edict of Constantine, and culminated in the First Amendment of the American Constitution. The edict brought the stormy period of the French Reformation to a close. It was issued and signed by Henry IV., April 13, 1598.
Its Character.
The Edict of Nantes was prepared by a commission which included such men as Gaspard de Schomberg and the distinguished historian and jurist, Jaques Auguste de Thou. The edict proclaimed no general principle, but made important concessions. It was a statesman-like recognition of the rights of a highly respectable and influential minority, as far as existing circumstances seemed to demand and to permit. It was based upon previous pacification edicts of 1563, 1570, 1577, enlarged them, and gave them permanency.
The chief provisions of the edict were as follows:
The Huguenots were guaranteed full personal liberty in any part of France, without molestation on account of their religious opinions, and made eligible to all secular offices of trust, honor, or emolument. For their special protection special tribunals, called "Chambers of the Edict," were instituted in the Parliaments. They had free access to the schools, colleges, and hospitals; they might establish their own schools and universities and publish religious books in the places where their worship was allowed; portions of the public cemeteries or special cemeteries were assigned to them for the peaceful burial of their dead; they were authorized to hold consistories, colloquies, provincial and national synods. In the "brevet," or patent, the king pledges the annual sum of 45,000 crowns from the public treasury, for the support of their clergy and the expenses of the synods. The possession of their fortified cities was guaranteed them for a term of eight years, and an annual sum of 180,000 crowns was set apart for the maintenance of the garrisons.
But here the principles of justice and equality ceased. The public worship of the Huguenots was restricted to certain cities and places where it had been recently (in 1596 and 1597) maintained. It was forbidden in Paris and the surrounding district of five leagues, in the residences of the court and other large cities, where worship could only be held in private houses and within closed doors. Consequently the Huguenots had often to walk or ride from ten to thirty miles to hear a Protestant sermon (preche). Moreover, their creed is disparaged in the edict by the designation of the pretended reformed religion. The Roman Catholic religion remained in every respect the only religion of the State, and the Protestants were required to pay the tithe to the clergy, to respect the fasts and feasts, and to conform to the marriage laws of the Roman Church.
The edict, therefore, falls far short of religious liberty and equality. It recognizes fully the liberty of private conscience, but restricts the liberty of public worship. It is "a compromise between natural justice and social necessity." But it goes as far as practicable, and marks a great advance beyond the public opinion of that age. It deserves to be ranked "among the grandest monuments of European civilization." It is the first attempt to recognize two forms of worship under the common patronage of the civil government, tho with a decided preference for the religion of the majority. It anticipated the present system in France, which was introduced by the first Napoleon.
The edict was repeatedly confirmed,—by Marie de Medicis, May 22, 1610; by Louis XIII., October 1, 1614, and in March 1626; by Anne d'Autriche, the widow of Louis XIII., July 8, 1643; and by Louis XIV., May 21, 1652,—but never fully carried out, and often violated. At every national synod complaints were made of non-payment of promised aid.
Nevertheless the Reformed Church of France flourished for half a century after the edict, and commended herself to Christendom by a high order of intelligence, virtue, and piety.
Dr. Schaff then painted in vivid colors the persecution of the Huguenots by Louis XIV. (1643-1715), which had the approval of the leading Roman Catholic bishops, of Bossuet, of Flechier, of Massillon, and of Pope Innocent XI. Continuing, Dr. Schaff said:
The Verdict of History
differs widely from Louis XIV., Bossuet, and the Pope. Catholic France was by no means unanimous in the approval of the revocation, even at that time. The Duke de Saint-Simon, a courtier of Louis XIV., a great writer and a good Catholic (a zealous Jansenist and a friend of Fenelon), was only ten years of age when the edict of revocation was issued, but lived long enough to see its consequences, and described them in the darkest yet most truthful colors. The voice of Protestant Europe condemned it, and answered by offers of hospitality to the victims of persecution. Among modern historians there is scarcely a difference of opinion on the subject.
The Great Exodus.
The revocation was a moral crime, a political blunder, and a national disaster. It deprived France of many thousands of her best citizens, ruined her manufactures and commerce, subjected her for a long time to the pillage of the dragoons, brought untold misery upon individuals, families, and communities, armed parents against children and children against parents, covered the land with hypocrisy, perjury, and sacrilege, roused the indignation of the Protestant world, filled the refugees with hatred11of their native country, and was the remote cause of the French Revolution.
We may go even further and say that the recent humiliation of France in the war of 1870 was the result of the policy of Louis XIV. with his Protestant subjects, and his unjust wars against Holland and Germany, the savage devastation of the Palatinate, and the robbery of Strasburg. When the German historian, Ranke, met the French historian and statesman, Thiers at Wien, after the downfall of the second empire at Sedan, he is reported to have told him that the Germans were making war, not upon Napoleon, nor the empire, nor the republic, still less upon the French people, but upon Louis Quatorze; whereupon Thiers wondered at the long memory of the Germans.
The Triumph of Infidelity.
The revocation forced the Protestant ministers to leave the country, and the laymen to remain at home. Now the emigration which had begun in the early stages of the persecution assumed the proportions of a vast exodus, which may be compared to the exodus of Israel from the oppression of Pharaoh, and forms one of the most glorious, as the revocation forms one of the most inglorious chapters in the history of the French people. The Huguenot emigration for the sake of religion throws all similar emigrations into the shade. No church can boast of a larger army of confessors and martyrs of conscience than the Calvinistic churches of France and of Holland. Their high moral character is shown by the very fact of their emigration. They left their property and native land in obedience to their conscience, and at the risk of their lives. They showed their heroism in flight under the greatest hardships, in constant dread of their heartless pursuers. They made their way to a place of safety, singly or with women and children, in all sorts of disguises—as pilgrims, as courtiers, as sportsmen with their guns upon the shoulder, as peasants driving cattle, on untrodden roads, traveling by night and passing the day in forests, in caverns, hid under bales of goods and heaps of coal, or in empty casks on English and Dutch merchant vessels. "Persons brought up in every luxury, pregnant women, and men, invalids and children, rivaled each other in constancy, hoping to escape their persecutors."
The total number of French refugees can not be exactly ascertained, and is variously stated at from three hundred thousand up to a million. Counting all the Huguenots who emigrated before and after the revocation for the sake of religion, half a million is probably not too high an estimate.
The Huguenots in Foreign Lands.
The loss of France was a gain to foreign lands. The curse of the revocation was turned into a blessing. Providence overrules the deeds of bad men, and brings good out of evil.
The Huguenot refugees found hospitable homes in Switzerland, Germany, Holland, England, and North America, and enriched those countries by their industry, intelligence, virtue, and piety, and charm of refined manners. Our own nation is indebted to France for one of its best elements: Three of the seven Presidents of the Continental Congress, Laurens, Jay, and Boudinot; two of the four commissioners who signed the Treaty of Peace at Paris in 1782, Laurens and Jay; the first Chief Justice of the State of New York, John Jay.
France rejected the Reformation and reaped the Revolution. The tyranny of Romanism provoked infidelity. The revocation of the Edict of Nantes was followed by the temporary destruction of the church in France.
The Influence of America.
In the meantime the American colonies, with the aid of France, achieved their independence, and the Constitutional Convention of 1787 made religious liberty the law of the land. This example was not without moral effect upon public opinion. General Lafayette acted a mediator and friend of both countries, and freely advocated the same principle on his return—Lutheran Observer.
PEOPLE WHO STAND AROUND.
“But because of the multitude that standeth around I said it.” Mr. Spurgeon, once preaching on this incident, illustrated it in this striking manner: “It would seem to all who knew you a very odd thing if you were seen loafing about a certain shop for an hour and a half one day in the week for twenty years, and yet you never bought a penny’s worth of goods. Why do you hang about the Gospel-shop and yet purchase nothing? On your own showing you are a fool. I do not like using a hard word, still it is used in Scripture for such as you are. He who believes a thing to be so important that he spends one day in the week in hearing about it, and yet does not think it important enough to accept it as a gift, stultifies himself.”
NOT FEELING, BUT FAITH.
By Editor
THE Sunday-School Times gives the following excellent and helpful instruction to a professed Christian, and Christian worker, who was doubting as to whether she would be saved or not. The editor thus replies:
“For God so loved the world, that He gave His only-begotten Son, that whosoever believeth on Him should indulge a hope that he is saved.”
“He that heareth My Word, and believeth Him that sent Me, hath a full realization of joyful, hopeful anticipation that eternal life will be granted.”
“Verily, verily, I say unto you, He that believeth shall realize that he is saved.”
“Whosoever shall call on the name of the Lord shall be assured that he is saved.”
“Pray to thy Father who is in secret, and thy Father who seeth in secret shall let thee feel as if communing with God.”
How utterly perverted those precious promises would be, if they read that way! Yet the perplexed soul who writes of her difficulties, is troubled because those promises do not read that way. She “knows that God is true;” she believes the Bible; her chief desire is that God’s name be glorified. Her only difficulty is her feelings, and “feelings” is a word never once mentioned by Christ. Absolutely nothing is conditioned upon our feelings, throughout the entire Bible. One who, like this troubled disciple, has given herself to the Saviour, in belief that the Saviour can save, and in consciousness of her own need of salvation, is saved, whether she feels that she is or not. To doubt this, is to doubt the words of Christ. Our Lord does not say, in His offer of life, that whosoever believeth on Him shall have eternal life, if he feels that he has received eternal life. There is no such torturing condition as that attached to Christ’s promises. There is no command to feel saved. We are not saved because of our feelings. We are not lost because of our feelings. If we look to Christ for His salvation, He will save us, and the worst feelings in the world are not enough to stand in His way.
Therefore, let us turn aside from our feelings, which are unstable, uncontrollable, often meaningless, results of physical conditions, and rest on the promises of the Father and the Son. Let us “realize” the regeneration that is God’s gift, not in the superficial way of simply “feeling” that we have it (for we may never be able to feel that), but by making it real in our lives. “Every one that loveth is begotten of God.” Loving is not feeling; it is living for others. And that we may all do.
Time Is God’s Precious Gift
“He who throws away his time, shows his disregard for the most precious gift of God.”
SPIRITUALISM.
1. What is Spiritualism, or Spiritism?
Communication between human beings and the supposed spirits of the dead; belief in the return of the dead in spirit form, to hold converse with the living.
2. Is it possible for the dead to communicate with the living?
"The living know that they shall die; but the dead know not anything, . . . neither have they any more a portion forever in anything that is done under the sun." Eccl. 9:5, 6.
3. Man’s disbelief in the Word of God has led the larger portion of the human race to believe in the immortality of the soul. Belief in that naturally led to belief in the conscious state of the dead, and therefore to the idea that the dead could and did communicate with the living.
4. Have we any instance of a spiritualistic seance in Old Testament times?
"Then said Saul unto His servants, Seek me a woman who hath a familiar spirit, that I may go to her, and inquire of her, . . . Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice, . . . saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid; for what seest thou? And the woman said unto Saul, I see a god coming up out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a robe. And Saul perceived that it was Samuel." 1 Sam. 28:6-14.
5. What command did the Lord give concerning communication with spiritualistic mediums?
"Turn ye not unto them that have familiar spirits, nor unto the wizards; seek them not out, to be defiled by them; I am Jehovah your God." Lev. 19:31.
6. How do we know that this same work will be carried on in the last days?
"But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons." 1 Tim. 4:1.
7. What is the condition of those who seek counsel of spiritualistic mediums?—They have departed from the faith.
8. May we look for demon-wrought miracles in the last days?
"Whose coming is according to the working of Satan with all power and signs and lying wonders." 2 Thess. 2:9.
9. How will it be possible for Satan to carry on his deceptive work?
"And no marvel; for even Satan fashioneth himself into an angel of light. It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness." 2 Cor. 11:14.
10. What are these spiritualistic agents in reality?
"For they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty." Rev. 16:14.
11. With whom, then, are men and women dealing when they seek counsel at the lips of spiritualistic mediums?—The spirits of demons.
