Earlier text: SIN AND ITS SINFULNESSTHE SOURCE OF REFORMATION.
By W. N. GLENN
PROFESSOR WESCOTT has aptly remarked that “it is no exaggeration to say that each great movement for good in the Christian Church has coincided with fresh study of the Bible. It was so with the great fathers of the first ages, with Origen, and the masters of Alexandria; it was so with Jerome and Augustine; it was so in the tenth, the fourteenth, and the sixteenth centuries. At each crisis deeper investigations of Scripture found new treasures which answered to the wants of a new society. And by God’s help it will be so now. The power of the Bible is unchanged and inexhaustible. It speaks with authority to societies and to men; it speaks with sympathy; it speaks with authority because it speaks with sympathy; because it speaks with a human voice, through men and to men, in many fashions, and many parts. Let us emphasize this thought. We commonly describe the Bible as a ‘book.’ It is a book, one book; and it is more. The first title which was given to it in the West was ‘Bibliotheca Divina,’ and it is indeed a divine library, rich in every region of human interest, rich in every variety of human record.” A notable example of the truth of these words is found in the experience of Josiah, king of Judah, an account of which is recorded in 2 Kings 22 and 23. It would appear from this record that the book of the law had been entirely lost, even by the high priest. The long, wicked reign of Manasseh had just preceded Josiah’s accession to the throne, with829 the exception of the two years’ reign of Amon, who had walked in the ways of his father. Manasseh had gone so far in idolatry as to “build altars for all the host of heaven in the two courts of the house of the Lord.” Chap. 21:5. However, there must have been some good men left in the kingdom, who were desirous of serving the Lord; for when Josiah, at the age of eight years, began to reign, “he did that which was right in the sight of the Lord, and walked in all the way of David his father.” Chap. 22:2. This course must have been the result of the good influence of others, for he was too young to have inculcated the idea himself, especially under the pernicious influence of his father and grandfather. God never lets his fire die out entirely; in the darkest days there has always been a spark left, which could be fanned into a flame when the right man came to the front. With the honest desire and manifest determination to do his will, there always comes the light of his truth. So when Josiah began to repair the house of the Lord—the breaches that had been made through its misappropriation—the book of the law, the plain word of God, was found. It came to him as “a light that shineth in a dark place.” When it was read to him he learned the condemnation the people were under through disobedience. (By the law is the knowledge of sin. Rom. 3:20; 7:7.) This led to deep humility on the part of the king. “And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes, with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.” Chap. 23:3. And when the passover time came, the king commanded that it should be kept “as written in the book.” Of this occasion it is said, “Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah.” Verse 22. So, in the days of the Saviour, when darkness covered the earth, and gross darkness the people (Isa. 60:2), he pointed them to the Scriptures. John 5:39, 45; Luke 16:29. Their faith had greatly degenerated and they erred because they were ignorant of the Scriptures. Mark 12:24. And the great work of his reformation did not fully open until after his resurrection, when he enlightened the minds of his disciples so that they understood and were able to reason out of the Scriptures. This “sword of the Spirit” was their reformatory weapon. The reformation in Luther’s time was brought about by a fresh and close search of the Bible, and a determination to make it the only standard of doctrine. The church had become corrupt to an unparalleled degree because the word of the Lord was taken away, and they had not the means of knowing right from wrong. A renewed search of the word, and the finding of the law by the people, which gave them the knowledge of sin, brought about the reformation. And the same cause and effect was experienced in Wesley’s day. While it is true that all substantial reform comes from “fresh study of the Bible,” it is equally true that degeneration and apostasy are the fruits of its neglect or of a false interpretation. There is an acknowledged spiritual “falling away” in the churches of our time. This is not because the word of life has been literally taken away, but because the popularly recognized exponents have robbed it of its legal force, which is the pith of the whole. The term “spiritual” is made to mean figurative, and is used as an excuse for all sorts of departures from the evident meaning of the Scriptures. The force of the word being then taken away, it no longer points out sin; it loses its power, and is consequently neglected. The reformation needed to-day, and which is now going on, is to cause another “fresh study of the Bible;” another “repairing of the breaches” made by idolatry, which will lead to a rediscovery of the law of God, and a humiliation before him on account of its transgression. There are hundreds of people in the world to-day who have come out of the popular churches and united with the cause of “present truth,” and they invariably declare that under its light the Bible appears as a new book. “Every scribe [teacher] which is instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.” Matt. 13:52. (New and old—a Jewish phrase for great plenty.—Clarke.) “Open thou mine eyes, that I may behold wondrous things out of thy law.” Ps. 119:18. W. N. GLENN. “God be merciful unto us, and bless us; and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee. O let the nations be glad and sing for joy.” Ps. 67:1-4. BOTH ON THE SAME PLATFORM.
By C. P. B.
“Cardinal Gibbons,” says the Christian Guardian (Toronto), “recently denounced, in a dedication sermon, any interference for the purpose of suppressing a certain Sunday-school which had been established in Baltimore for the promulgation of infidel doctrine. The Cardinal took the ground that he would be sorry to see the arm of the civil law used toward the suppression of the school, and added that as our Saviour never had recourse to the arm of the law or the sword in teaching his doctrine, the only weapons to be used against the school were those of argument and persuasion. The Cardinal’s remarks have drawn forth the following observations from Joseph Cook:—” “Cardinal Gibbons seems to be in danger of Papal excommunication. He teaches in a recent sermon that the civil law should not be used to suppress heresy. A recent and famous syllabus declares that “it is a deadly error to teach that the force of the State may not be used to suppress dissent from Roman Catholicism.” Cardinal Gibbons, in trying to persuade Americans that Vaticanism has no claws, is endeavoring to cover a very large wolf with the skin of a very small lamb.” It comes with rather bad grace for Joseph Cook to accuse Cardinal Gibbons of insincerity in this matter, though of course everybody ought to know that no thorough Papist can from his heart disavow that recent and famous syllabus; but Joseph Cook can find no reasonable fault with it, for it is only a concise statement of that which he, as a National Reformer, advocates most untiringly. Of course Mr. Cook would object to the Catholic Church using the power of the State in its interests, but as a National Reformer he admits the principle, and is in that respect no whit better than Cardinal Gibbons, the only difference being that one is a Catholic and the other a so-called Protestant. C. P. B. The Sabbath-School.
By Ellen G. White
Notes on the International Lesson.
PILATE beheld, in the accused, a man bearing the marks of violence, but with a serene and noble countenance and dignified bearing. Many cases had been tried before the Roman governor, but never before had there stood in his presence a man like this. He discovered no trace of crime in his face; and something in the prisoner's appearance excited his sympathy and respect. He became confident that a deep plot had been laid to destroy an innocent man, who stood in the way of the Jewish dignitaries. He turned to the prisoner and "asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it." WHEN his answer was heard by Caiaphas, who stood at the threshold of the judgment hall, the high priest joined with others in calling Pilate to witness that Jesus had admitted his crime by this answer, which was a virtual acknowledgment that he was seeking to establish a throne in Judah in opposition to the power of Cæsar. Priests, scribes, and rulers all united in noisy denunciations of Jesus, and in importuning Pilate to pronounce sentence of death upon him. The lawless uproar of the infuriated priests and dignitaries of the temple confused the senses of the Roman governor. Finally, when some measure of quiet was secured, he again addressed Jesus, saying, "Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marveled." THE silence of the Saviour perplexed Pilate. The dignified bearing of Jesus, and his calm self-possession when placed in a position where there would naturally be developed a spirit of hate and revenge, astonished the governor and won his deep respect. Pilate had heard many voices cry, Here is the truth! I have the truth! But this man, arraigned as a criminal, who claimed to have the truth, stirred his heart with a great longing to know what it was, and how it could be obtained. He inquired of Jesus, "What is truth?" But he did not wait for a reply; the tumult of the excited crowd was continually increasing; their impatient cries jarred upon his ears, and recalled him to his judicial position. He went out to the Jews, who stood beyond the door of the hall, and declared in an emphatic voice, "I find in him no fault at all." THOSE words, traced by the pen of Inspiration, will forever stand as a proof to the world of the base perfidy and falsehood of the Jews in their charges against Jesus. Angry voices were now heard, declaring that the seditious influence of Jesus was well known throughout all the country. Said they, "He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." Pilate at this time had no thought of condemning Jesus, because he was certain that he was the victim of the envious and designing priests. As he afterward stated to Jesus, he had the power to condemn or to release him; but he dreaded the ill will of the people; so when he heard that Jesus was a Galilean and was under the jurisdiction of Herod, he embraced the opportunity to spare himself from farther difficulty, and refused to decide the case, sending him to Herod, who was then in Jerusalem. As the Saviour was brought before Herod, the rabble surged and pressed about, crying out against the prisoner, some charging him with one crime and some with another. Herod commanded silence and directed that Jesus be unbound, for he wished to interrogate him. He looked with curiosity mingled with an impulse of pity upon the pale, sad face of the Saviour, which was marked with deep wisdom and purity, but showed extreme weariness and suffering. Herod, as well as Pilate, knew from his acquaintance with the character of the Jews, that malice and envy had caused them to condemn this innocent man. WHEN Herod saw that Jesus submitted passively to all the indignity that was heaped upon him, preserving an unparalleled serenity through it all, he was moved by a sudden fear that after all this might not be a common man who stood before him. He was greatly perplexed when he looked upon the pure, pale face of the prisoner, and questioned if he might not be a god come down to earth. The very silence of Jesus spoke conviction to the heart of the king, such as no words could have done. Herod was ill at ease, and, hardened as he was, dared not ratify the condemnation of the Jews; and he therefore sent Jesus back to Pilate. PILATE turned to the people, and represented to them that the priests and elders had not substantiated in any degree the charges brought against Jesus. He hoped by this means to raise their sympathy for him, so that they would be willing to release him. Meanwhile Jesus had fallen, through exhaustion, upon the marble pavement. Just then a messenger pressed through the crowd, and placed in Pilate's hand a letter from his wife, which ran thus: "Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him." Pilate's wife was not a Jew; but the angel of God had sent this warning to her, that, through her, Pilate might be prevented from committing the terrible crime of delivering up to death the divine Son of God. PILATE turned pale when he read the message; but the priests and rulers had occupied the interval in farther inflaming the minds of the people, till they were wrought up to a state of insane fury. The governor was forced to action; he turned to the crowd and spoke with great earnestness: "Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ?" Great was his astonishment when the cry, "Away with this man, and release unto us Barabbas!" was started by the priests, and taken up by the mob, resounding through the hall like the hoarse cry of demons. PILATE was dumb with surprise and disappointment; but by appealing to the people, and yielding his own judgment, he had compromised his dignity, and lost control of the crowd. The priests380 saw that though he was convinced of the innocence of Jesus, he could be intimidated by them, and they determined to carry their point. So when Pilate inquired, "What shall I do then with Jesus, who is called Christ?" they with one accord cried out, "Let him be crucified!" "AND the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified." Here Pilate again revealed his weakness, in submitting the sentence of Jesus to a lawless and infuriated mob. How true were the words of the prophet: "Judgment is turned away backward, and justice standeth afar off, for truth is fallen in the street, and equity cannot enter." PILATE, in the vain hope of exciting their pity, now caused Jesus to be scourged in the presence of the multitude. The pale sufferer, with a crown of thorns upon his head, and stripped to the waist, revealing the long, cruel stripes, from which the blood flowed freely, was then placed side by side with Barabbas. Although the face of Jesus was stained with blood, and bore marks of exhaustion and pain, yet his noble character could not be hidden, but stood out in marked contrast with that of the robber chief, whose every feature proclaimed him to be a debased and hardened desperado. PILATE was filled with sympathy and amazement as he beheld the uncomplaining patience of Jesus. But he did not understand the fanatical hatred of the priests for Christ, who, as the Light of the world, had made apparent their darkness and error. The Roman governor, familiarized with cruel scenes, educated amid the din of battle, was moved with sympathy for the suffering prisoner, who, contemned and scourged, with bleeding brow and lacerated back, still had more the bearing of a king upon his throne than that of a condemned criminal. But the hearts of his own people were hardened against him. The priests declared, "We have a law, and by our law he ought to die, because he made himself the Son of God." "WHEN Pilate therefore heard that saying, he was the more afraid, and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer." Jesus had already told Pilate that he was the Messiah, that his kingdom was not of this world; and he had no further words for a man who so abused the high office of judge as to yield his principles and authority to the demands of a blood-thirsty rabble. Pilate was vexed at the silence of Jesus, and haughtily addressed him:— "Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above; therefore he that delivered me unto thee hath the greater sin." Jesus here laid the heaviest burden of guilt upon the Jewish judges, who had received unmistakable evidence of the divinity of Him whom they had condemned to death, both from the prophecies and his own teachings and miracles. What a scene was this to hand down to the world through all time! The pitying Saviour, in the midst of his intense suffering and grief, excuses as far as possible the act of Pilate, who might have released him from the power of his enemies. "WHEN Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it." Caiaphas answered defiantly, "His blood be on us, and on our children;" and his words were echoed by the priests and rulers, and taken up by the crowd in an inhuman roar of voices. "Then answered all the people and said, His blood be on us, and on our children." AT this exhibition of Satanic madness, the light of conviction shone more clearly upon the mind of Pilate. He had never before witnessed such rash presumption and heartless cruelty. And in strong contrast with the ungovernable passion of his persecutors was the dignified repose of Jesus. In his own mind Pilate believed Christ was a god, and thought he could discern a soft light shining about his head. Looking thus upon Christ he turned pale with fear and self-condemnation; then, confronting the people with a troubled countenance, he said, I am clear of his blood. Take ye him and crucify him; but mark ye, priests and rulers, I pronounce him a just man, and may He whom he claims as his Father judge you for this day's work, and not me. ONLY a short time before, the governor had declared to his prisoner that he had power to release or to condemn him; but he now thought that he could not save him, and also his own position and honor; and he preferred to sacrifice an innocent life rather than his own worldly power.—Mrs. E. G. White. It is no wonder that the Lord in speaking many years afterwards of the children of Israel during their wanderings in the wilderness, said he was grieved with them. It would seem that their murmurings during this time were almost unceasing. Unreasonable, always, to a great degree, they in this instance reached the extreme limit of unreasonableness, and added outright falsehood to their other wrongs in saying that they had no food or drink. This was totally untrue. Both bread and water were continually supplied to them by the direct interposition of divine power. HERE is a striking evidence of the deceitfulness of sin. This very people for whom God had done so much, more by far than the mere words of the record can convey to our minds, became so hardened in heart by listening to the voice of the tempter that they were ready to forget all of the mercies of Heaven in one brief moment. Such a course as this could only augment their sin before the Lord, because they not only murmured in regard to the future, but denied the blessings which God was even then bestowing upon them. HOW often the unbelief of the Israelites is duplicated by the children of God to-day. He who notices even a sparrow fall to the earth, assures us that the very hairs of our head are numbered, and that in the minor affairs of life He is ever near us to uphold and bless us; and yet right in the midst, perhaps, of great blessings, and in spite of all the381 evidences God is continually giving us of his tender love toward us, we are ready to complain of him, and almost doubt him to his face. And yet how good the Lord is to bear with us. Surely it is because “of the Lord’s mercies that we are not consumed, because his compassions fail not.” Lam. 3:22. BUT it sometimes serves as a wholesome reminder of our ingratitude, for God to allow the consequences of our rebellion to fall upon us. So it was with the children of Israel in this instance. Right in the midst of their unbelief, while they were yet accusing the Lord, and speaking against Moses, his servant, as if God would bring them to a realizing sense of their dependence on him, he removed the sheltering care which he had previously so kindly vouchsafed them, and at once the poisonous serpents, with which the wilderness abounded, were permitted to come among them in great numbers, and many of the murmurers were slain. THE lifting up of the serpent, which Moses made of brass and placed on a pole in the sight of the perishing multitude, was a fit type of the lifting up of Christ. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” 2 Cor. 5:21. Sin first came into the world through Satan in the guise of a serpent, and it was he who had caused the children of Israel to sin against the Lord to such an extent that many of them at this time lay dying upon the plain in consequence of their unbelief. How fitting it was, then, that this reminder of the origin of sinfulness should be lifted up before them, and that looking on down past this symbol into the future, they should see by faith the lifting up of the One who should bear their sins, the promised “seed” which should bruise the serpent’s head.” THE Israelites must look upon the brazen serpent if they would live. This was their only hope. Fainting, dying, on account of the poison coursing through their veins, yet if they only had faith enough to look to the means provided for them they were healed. How many of us to-day are poisoned by sin! Sick, morally sick, cursed by its evil influences, suffering its effects bodily and spiritually, dying without hope, what shall we do to be saved? Read John 3:14–16. “Whosoever believeth”—that means you, dear friend, and me. God himself has provided the remedy for sin. Let us accept the sacrifice made for us and be free. “There is pardon for the sinner,
And more graces for the good;
There is mercy with the Saviour,
There is healing in his blood.” THERE was no intrinsic saving power connected with the brazen serpent in and of itself. It was only a figure at best. But with Christ the case is far different. He possesses the power within himself to heal the repenting sinner, and to help us resist sin. We cannot do this of ourselves, but, like Paul, it is the privilege of every child of God to say, “I can do all things through Christ which strengtheneth me.” Phil. 4:13. Here is where our strength lies. God says, “Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.” Isa. 27:5. God grant that we may claim these blessed promises. (Lesson 24, June 15, 1889.) 1. What troubled the people of Israel as they journeyed from Mount Hor by way of the Red Sea?
“And they journeyed from Mount Hor by the way of the Red Sea, to compass the land of Edom; and the soul of the people was much discouraged because of the way.” Num. 21:4. 2. What did they at once do?
“And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.” Verse 5. 3. In the face of what special help from God did they thus wickedly murmur?
“And when king Arad the Canaanite, which dwelt in the South, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners. And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and he called the name of the place Hormah.” Verses 1–3. 4. What punishment did the Lord send upon them for their murmurings?
“And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.” Verse 6. 5. When the people confessed their sin, what did the Lord tell Moses to do?
“Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that everyone that is bitten, when he looketh upon it, shall live.” Verses 7 and 8. 6. What was the result?
“And Moses made a serpent of brass, and put it upon a pole; and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.” Verse 9. 7. By what were those saved who looked upon the serpent? 8. Of what was the lifting up of the serpent a figure?
“And as Moses lifted up the serpent in the wilderness even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.” John 3:14, 15. 9. When the people murmured, against whom were they rebelling?
“Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.” 1 Cor. 10:9. 10. Then when the people looked upon the brazen serpent, what did their act signify?—That they now trusted Christ, their great Leader, and acknowledged that their punishment was due to lack of faith in him. 11. Until what time did the children of Israel preserve the brazen serpent?
“Now it came to pass in the third year of Hoshea, son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also was Abi, the daughter of Zachariah. And he did that which was right in the sight of the Lord, according to all that David his father did. He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and he called it Nehushtan.” 2 Kings 18:1–4. 12. How did they come to regard it? Verse 4. 13. What did Hezekiah call it?—Ib., margin. 14. In thus worshiping the brazen serpent, what did the people do?
“Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed forever.” Rom. 1:25. 15. When people lose faith, what will they inevitably do?
“For whatsoever is not of faith is sin.” Rom. 14:23, last part. 16. How alone can men live righteous lives?
“Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith.” Hab. 2:4.
“For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith.” 1 John 5:4. The Missionary.
By J. W. SCOLES
THE LAND OF THE CZARS. NO. 3.
It has come to be regarded as a safe rule by which to judge of the possibilities of any country or nation by the government which it possesses. This is undoubtedly a correct principle to apply in general, and while there may be exceptions to this rule, it will be found, other things considered, to work well in the majority of cases. The statutes of any Government constitute the limit, nationally, to the attainments of its people, and any higher ground can be occupied only through a change in the Government by means of a revolution or otherwise. It is the recognition of this principle that is causing the unrest and agitation among the Russians to-day. As a people, they feel themselves capable of greater things than are at present within their reach. This feeling has been cherished for generations past, and when the imperial decree of 1861 was carried into effect two years later, and 22,000,000 serfs belonging to private owners, besides the 22,225,000 crown peasants, were emancipated, it caused a thrill of joy to run through the entire nation, as they thought they saw in these tokens the signs of a speedy reconstruction of their laws upon purer principles, not the least of which they hoped was a constitutional Government. But the fountain must be cleansed else the stream can never become pure. Year after year went by and still the goal of their desires was as far away as ever. Then it was that the spirit of unrest so long lying half dormant in the breast of the Russians began to rouse itself, and to show in the vague threats and muttered warnings of the populace the premonitory symptoms of that discontent which would have resulted in an outbreak of revolution long before this had more favorable conditions prevailed. In this land of liberty, we can form only a faint idea, at best, of some of the trials under which the inhabitants of Russia labor. We have perhaps been too ready to condemn them all unheard, and to associate the nihilism, so called, of that country, with the anarchy and lawless sentiments of the Socialists of our own land, than which perhaps we could not have made a graver mistake in this connection. A proof of this is found in the fact that the official organ of the Nihilists, published at Geneva, was bordered with mourning on the occasion of the assassination of President Garfield. They could see no excuse for political assassination (as they then understood Garfield’s murder to be), in a country of open courts and free presses, and where the officers of the Government were chosen by a free vote of the people. Doubtless there are in a heterogeneous population like that of Russia, some who hold to almost all sorts of political opinions, but the mass of political conspirators there do not believe in the so-called policy of terror, and even those who do, do not design to break down all existing institutions, as falsely reported here. The term Nihilist is undoubtedly a misnomer as applied to the revolutionary party in Russia. According to their own statements, they would readily lay down their arms if the Czar would guarantee to them a constitutional form of Government free speech, a free press, and freedom from arbitrary arrest, imprisonment, and exile. We who have grown up here amid the atmosphere of our free institutions cannot appreciate all that this means to these poor struggling souls. Perhaps an insight into some of the facts in their case will assist us in understanding it better. The Government of Russia is an absolute monarchy, which it is well-known is the most tyrannical form of government that can exist. All power emanates from the emperor, or Czar (Zar), who has complete control over the lives and property of his subjects. In fact, the greater part of the landed estate of the empire belongs to the crown, and those who cultivate this are required to pay enormous rents for the privilege. Not only so, but any permanent improvements in the way of barns, houses, or buildings of any description, can be instantly seized upon by the officers of the law and regarded as a part of the estate, while the poor farmer who has borne the expense can be immediately dispossessed and assigned to some other piece of property. If he raises any objection, some trumped-up charge can easily be brought against him, and the next thing he knows, without even so much as the benefit of a trial in some instances, off he goes to Siberia. This may be considered an extreme case, but it is no more than has been done time after time, and no more than it is possible to do again. What makes the matter worse is that this power of the Czar is hereditary and passes down from generation to generation, so that the only limit to the indignities possible to be put on the suffering people lies in the whim or caprice of the one who happens to be the governing monarch. The Czar is also head of the church and appoints all its officers. He is by law a believer in the Orthodox Catholic faith, as it is officially called, or, as we term it, the Greek Church, which is the established religion of the empire, and of which we will speak more fully in the future. This, it can be readily seen, gives him a power in religious matters which, when he chooses to exercise it, comes so little short of the despotism of the Romish hierarchy that there is but little difference between the two. When we think of these things it almost makes us tremble to contemplate the possibilities of danger and hardship that lie in the way of planting the present truth in such a country as this. We are glad, however, that the Lord does not require us to do this work in our own strength, and that he has promised to uphold and care for his faithful servants. But how much they will need our prayers, and how generously we should contribute of our means to aid in the establishment of the truth on a firm basis among this people! Undoubtedly the Lord has many precious sheaves to be garnered from this part of the great harvest-field. May we do our part in helping send forth laborers into the harvest. J. W. SCOLES. The Invitation to Calvary
“It is our weakness that gives us our right to pray; it is our sin, rightly comprehended, that is our letter of introduction to the cross. Righteous men, snow-covered men, away! ye have no invitation to Calvary. ‘This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.’ 1 Tim. 1:15. Said the Saviour, ‘I came not to call the righteous, but sinners to repentance.’ Luke 5:31, 32.” Some persons, instead of “putting off the old man,” dress him up in a new shape.—St. Bernard. Religion and the Temper
By Clayton
If religion has done nothing for your temper, it has done nothing for your soul.—Clayton.