Earlier text: CHRIST IN SONGIn a recent Congressional hearing upon the question of prohibition for the District of Columbia, Warden Harris of the District jail said:— It is my judgment, based upon ten years’ experience, that nine tenths of all crime committed for which persons are incarcerated in the jail is directly or indirectly because of the use of strong drink. My report shows at times more than five hundred prisoners in the jail, which has cells for only three hundred. More than two hundred of these cells contain two prisoners. The cells are exceedingly small, and were never intended to have more than one prisoner in each. If it were impossible for this class of prisoners to obtain strong drink, the present size of the jail would be sufficient, and save the cost of the new jail which Congress is being urged to build as soon as possible. This testimony is not exceptional, but could be duplicated in almost every State in the country. Why should the business of producing criminals be protected by law? In view of the many “marital scandals and other results of moral turpitude” among rich Americans in recent months, the New York Times declares:— There is no denying that we have reached something like a social crisis in the United States. It is the clear duty of people in high places to assist in the peaceable solution of its problems as much by the good example of their own private lives as by their public acts and utterances. In speaking in the same article of the effect of “the lack of discipline and respect for moral conventions among very rich Americans” upon the professional reformers, the Times admits that— the disregard of ordinary prudence in the conduct of their domestic relations, the wilful neglect of the proprieties, among rich people, however, tend to increase the volatility of the agitators against existing social conditions. The rich are really cultivating the seeds of socialism and anarchy. ALTHOUGH there is a union of church and state in England, and an established church, yet the demand for religious liberty is making itself felt. In the recent discussion of Lord Avebury’s Sunday closing bill in the House of Lords, a statement was made by Earl Beauchamp which was reported in the Daily News (London) as follows:— The question was not so simple as it seemed. There were large numbers of Sabbatarians [those in favor of the strict observance of Sunday] who regretted the bill on the ground that it allowed more Sunday trading than was really necessary, but he thought he must warn their lordships that there was also an increasing body of opinion, especially among trade unions, that it would be better to follow the example of France, and enact a one-day’s rest in seven, without insisting that the rest-day should be Sunday. In commenting upon this matter the Present Truth (London) says:— If the general well-being demands that business be dropped one day in the week, that is all that the government is entitled to demand. Where there is a difference of opinion and practise as to which day God requires man to observe for purposes of spiritual refreshment and worship, it would be contrary to religious liberty for any government to interfere in such a question, and enact a law that one of the rival days be observed by all, under penalty of heavy fines. The fact that Sunday-law advocates are unwilling to adopt the example of France shows that the real purpose of the legislation demanded is not to provide a rest-day for the workingman but to compel regard for a religious institution. This is the vital issue in all Sunday laws. Wait for God
By Edgar C. Mason
O soul, so sore oppressed
And fraught with pain,
So burdened and distressed
With struggles vain,
Thy struggling cease, and fix thy hope
in God,
And meekly bow beneath the chastening
rod,
And wait for God. Thy soul must needs be still,
And patient wait;
God’s holy, sovereign will
Shall fix thy fate:
The holy things of God belong to God;
Thy constant part to pray and hope and
plod,
And wait for God. If thou hast wrought and prayed
As if in vain,
Let no rash zeal invade
God’s own domain;
Thy part to plant and till the stubborn
sod,
And keep the path that patient faith has
trod,
And wait for God. To wait is not of sloth,
But doing well;
For faith and works are both
The powers that tell.
Thine is to be and do thy very best,
And leave with God to be and do the
rest—
But wait for God. Ministering with Faithfulness and Simplicity
By Ellen G. White
The work of the faithful minister is no child's play: earnest, untiring effort is required to wrench the prey from the hands of the enemy. But God will sustain his servants in the work that he himself has committed to their hands. Whatever the trials and difficulties that the ambassador of Christ may have to meet, it is his privilege to carry them all to God in prayer. He can weep between the porch and the altar, pleading, “Spare thy people, O Lord, and give not thine heritage to reproach.” And by the study of the Scriptures, and earnest, wrestling prayer, he may become “a workman that needeth not to be ashamed, rightly dividing the word of truth.” Christ said to his disciples, as they toiled by the sea of Galilee, “Follow me, and I will make you fishers of men.” When the gospel net is cast, there should be watching by the net, with tears and earnest prayers. Let the workers determine not to let the net go until it is drawn ashore, with the fruit of their labor. Sometimes they may be compelled to say, with Peter, “We have toiled all the night, and have taken nothing;” but still it is the Master's command, as of old, “Cast the net on the right side of the ship;” work on in faith, and God will give success. Though at times we may feel discouraged as we see how many obstacles there are in the way of Christian living, and how slowly the work of God seems to advance, our duty remains the same. The minister's duty is not done when he has preached the truth from the desk. As a shepherd of the flock, he should care for the sheep and the lambs, searching out the lost and straying, and bringing them back to the fold. He should visit every family, not merely as a guest to enjoy their hospitality, but to inquire into the spiritual condition of every member of the household. His own soul must be imbued with the love of God; then by kindly courtesy he may win his way to the hearts of all, and labor successfully for parents and children. He is to sow the seeds of truth beside all waters. Let him seek to keep the church alive by teaching its members how to labor with him for the conversion of sinners. This is good generalship; and the result will be found far better than if he should seek to perform the work alone. To all our ministers I would say, Encourage your brethren to connect with you in your labors. All the gifts and talents of the church are to be set to work. Let all desire on the part of any to have a controlling power be put away. There has been danger with some of marking out exactly what this or that man should do. Let the Lord do this work, and guide his own servants. “We are laborers together with God: ye are God's husbandry, ye are God's building.” Give the Lord room to work human minds. Give the workers abundant freedom to work out the plans of God in harmony with their brethren. This will save much overwork for the few. Let the strong traits of character that would lead to the control of others be subdued by the grace of Christ. “Let this mind be in you, which was also in Christ Jesus.” The command comes to us as a people from the highest authority: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.” The spirit of Christ will be upon all who will walk with God in humility of heart. A constant effort to promote personal piety should be seen in all our public labors. It is harder to reach the hearts of men to-day than it was twenty years ago. The most convincing arguments may be presented, and yet sinners seem as far from salvation as ever. Ministers should not preach sermon after sermon on doctrinal subjects alone. Practical godliness should find a place in every discourse. Dwell not on the negative points of questions that arise, but gather to your minds affirmative truths, and fasten them there by much study and earnest prayer and heart-consecration. Keep your lamps trimmed and burning; and let bright rays shine forth, that men, beholding your good works, may be led to glorify your Father which is in heaven. The Great Teacher held in his hand the entire map of truth, but he did not disclose it all to his disciples. He opened to them those subjects only which were essential for their advancement in the path to heaven. There were many things in regard to which his wisdom kept him silent. As Christ withheld many things from his first disciples, knowing that then it would be impossible for them to comprehend them, so to-day he withholds many things from us, knowing the capacity of our understanding. When we are tempted to climb above the simplicity of the truth, we need to study Christ's method of teaching. We need to learn to talk as simply as Christ talked,—so simply that the little child and the unlearned can understand us. It was the simplicity with which Christ presented the word that drew hearts to him. Yet he spoke with assurance and power. Noblemen and some of the chief priests and rulers believed on his word. We are to work as Christ worked. We are to move carefully. We are not to pour out ideas that contradict the light that God has given; neither are we to follow methods that are opposed to his will. Let us tread in Christ's footsteps. As we follow him, we may know that we are walking in the pathway of light. Who Governs the World?
By T. E. BOWEN
THIS question has long been one of controversy, both in heaven and upon earth. One text of Scripture affords us a very decisive answer. It reads: “For unto us a Child is born, unto us a Son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of peace.” Isa. 9:6. There has arisen one who contests this statement. He claims the rule of this earth. When these two met, face to face, Satan disputed the right of this Son given unto us, this Child born unto us, to rule, or in any way intrude into the government of the world. He assumed the entire control of earth’s affairs. Addressing Christ, he said: “If thou wilt fall down and worship me,” “all these things will I give thee.” But the Prince of peace neither bowed down nor admitted that this usurper had complete control of affairs. It is true that Satan has been permitted to occupy Adam’s place as prince of this world for a time,—from the beginning up until such time as the Son was given to us,—and has not been entirely banished even since Christ became our representative in heaven itself. But he could not hold authority above that which Adam himself had. And Adam in the beginning was placed9 under the authority and government of the Son of God. Hence, the most ever gained by Lucifer in our world did not place him above the Son of God. But that which is of special comfort to the child of God is the assurance that the real government (we do not refer to outward forms of government, but to the real shaping of destinies among nations) still rests upon the shoulder of Christ. Wicked angels, under the control of the fallen prince of angels, may lead on wicked men (and misguided good men, for that matter) to legislate upon questions pertaining to conscience, out of their sphere, who may even enact oppressive measures that shall result in bringing hardship and suffering upon God’s true, loving children; but there are certain bounds no government is permitted to pass. All these conditions among nations are under the control and direction of him upon whose shoulder the supreme government rests. Christ has his angels stationed in all these legislative halls. And they bring their restraining influence, too, upon men in these high positions. This we should never forget. As one goes into one of these assemblies, such as the Senate of the United States, and listens to the measures being discussed, the tremendous responsibility of such governing bodies gradually creeps over the mind. Then when we think not only of the welfare of the people of one nation of earth, but of all, and the real government of them all, rests upon the shoulder of Christ, we can grasp a little of the meaning of the scripture first quoted, and the real weight of responsibility resting upon the heart of the Son of man. The believing child of God turns with thankfulness to him for his goodness in not leaving in the hands of Satan, or entrusting with feeble, short-sighted, self-serving man, the entire responsibility of directing the movements among the nations of earth. He has chosen One who is wise, faithful, and true, and put upon his shoulder the supreme guidance of earth’s affairs, knowing that no mistakes will be made in directing events in such a manner as to serve the best eternal interests of his followers. This thought is also made plain in a statement from the pen of the beloved disciple John, when, upon the isolated isle of Patmos, he was visited by Jesus personally, and instructed as to what to write to the church. In the announcement at the opening of the Revelation, speaking of the authorship of this book, we read: “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth.” Rev. 1:5. Not that Jesus takes the temporal headship of kingdoms, or authorizes another to do so, as claimed by the papal see; but in the interests of his followers he is a prince among the kings of the earth, supremely directing movements among the nations. He is the Prince now, but the day hastens when the kingdom shall be given him, and then will he come as “King of kings, and Lord of lords,” to take his loyal and faithful subjects home with him to glory. Then will be fulfilled the prophecy of Daniel: “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Let us not lose sight of this truth. It may seem to us at times that Christ is not at the helm. But he is. And he will permit nothing to take place in the affairs of earth that will not in the end work out for good to every true believer. It may not come just as we would at first choose; but we shall see, as in God’s dealing with Job of old, that the purpose of the Lord in the end is very “pitiful,” and that his heart is full of “tender mercy.” How precious the thought that the government has been placed upon the shoulder of such an One! Benefits of Adversity in Youth
By E. H. GATES.
Many a parent who has in youth been obliged to endure hardship and privation, and to suffer poverty, has said, “My children shall never be obliged to pass through what I have if I can prevent it.” While this desire may be a perfectly natural one, and is apparently prompted by feelings of love for the child, the carrying out of such a plan may be the very thing that will deprive the future man of the discipline that is needed above all things to fit him for a place of responsibility and usefulness. The world is full of men and women who are mere driftwood, and anything should be gladly welcomed that will develop fortitude, courage, and Christlike independence. Persons who in youth have had all the difficulties and hardships removed from their pathway, seldom excel in anything, and are not the ones who are chosen by the Lord to stand in positions requiring stick-to-itiveness, courage, and real moral power. The Word of God has stated the importance of this matter when it says, “It is good for a man that he bear the yoke in his youth.” Lam. 3:27. To remove from the pathway of youth all the obstacles, to unwisely sympathize with the boy who tumbles down, instead of encouraging him to get up like a man and go ahead, is to effectually handicap him in the future race of life, as far as any real excellence is concerned. When God sets out to make a man who can be trusted in times of darkness and apostasy, who can be relied on when the work goes hard and cowards are deserting from the ranks, and who will stand by the truth if it leads to the dungeon and the stake, he gives such a man an experience in hardship and suffering of the severest kind. There are probably few exceptions to this rule. At the time when the professed Christian church was sunken in the depths of Roman apostasy, and a champion was needed to lead the people into the light of the great Reformation, a man was chosen who had been schooled in poverty and adversity, who had in childhood known what it was to go hungry, and who had been willing to toil at the most menial employments in order to secure means with which to secure an education. Speaking of Martin Luther, the historian says: “It was a stern age. John Luther [the father of the reformer], with all his excellence, was a somewhat austere man. As a father he was a strict disciplinarian; no fault of his son went unpunished, and not infrequently was the chastisement in excess of the fault. This severity was not wise. A nature less elastic than Luther’s would have sunk under it into sulkiness, or it may be hardened into wickedness. But what the father on earth did for his own pleasure, or from a mistaken sense of duty, the Father in heaven overruled for the lasting good of the future reformer. It is good for a man to bear the yoke in his youth, for it is in youth, sometimes even in childhood, that the great turning-points of life occur. Luther’s nature was one of strong impulses; those forces were all needed in future work; but had they not been disciplined and brought under control, they might have made him rash, impetuous, and headstrong; therefore he was betimes taught to submit to the curb. His nature, moreover, rich in the finest sensibilities, might, but for this discipline, have become self-indulgent. Turning away from the harder tasks of life, Luther might have laid himself out to enjoy only the good within his reach, had not the hardships and severities of his youth tempered his character, and imparted into it that element of hardness which was necessary for the greater trials before him. “We can not but mark the wisdom of God in the training of the future reformer. By nature he was loving and trustful, with a heart ever yearning for human sympathy, and a mind ever planning for the happiness of others. But this was not enough. These qualities must be tempered by others which should enable him to confront opposition, endure reproach, despise ease, and brave peril. The first without the last would have issued in mere benevolent schemings, and Luther would have died sighing over the stupidity or malignity of those who had thwarted his philanthropic projects. He would have abandoned his plans on the first appearance of opposition, and said, ‘Well, if the world won’t be reformed, I shall let it alone.’ Luther, on the other hand, reckoned on meeting this opposition; he was trained to endure and bear it, and in his early life we see the hardening and the expanding process going on by turns. And so it is with all whom God selects for rendering great services to the church or the world. He sends them to a hard school, and he keeps them in10 it till their education is complete. Let us mark the eagle and the bird of song, how dissimilar their training. The one is to spend its life in the grove, flitting from bough to bough, and enlivening the woods with its melody. Look what a warm nest it lies in; the thick branches cover it, and its dam sits brooding over it. How differently is the eagle nursed. On yonder ledge, amid the naked crags, open to the lashing rains, and the pelting hail, and the stormy gust, are spread on the bare rocks a few twigs. These are the nest of that bird which is to spend its after-life in soaring among the clouds, battling with the winds, and gazing upon the sun.” “Luther was to spend his life in conflict with emperors and popes, and the powers of temporal and spiritual despotism; therefore his cradle was placed in a miner’s cot, and his childhood and youth were passed amid hardship and peril. It was thus that he came to know that man lives not to enjoy but to achieve; and that to achieve anything great, he must sacrifice self, turn away from man, and lean only on God.” In harmony with these words of the historian of the Reformation, we read the following from the spirit of prophecy:— “Like the first heralds of the gospel, Luther sprang from the ranks of poverty. His early years were spent in the humble home of a German peasant. . . . Hardship, privation, and severe discipline were the school in which Infinite Wisdom prepared Luther for the important mission of his life. Luther’s parents bestowed great care upon the education and training of their children. They endeavored to instruct them in the knowledge of God and the practise of Christian virtues. . . . Their efforts were earnest and persevering to prepare their children for a life of piety and usefulness. With their firmness and strength of character they sometimes exercised too great severity; but the reformer himself, though conscious that in some respects they had erred, found in their discipline more to approve than to condemn.” “At school, where he was sent at an early age, Luther was treated with harshness, and even violence. So great was the poverty of his parents, that upon going from home to school in another town, he was for a time obliged to obtain his food by singing from door to door, and he often suffered from hunger. . . . Yet under so many and so great discouragements, Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which attracted his soul.” Few men have ever attained to eminence or real usefulness who have not learned in youth the lesson of endurance through severe self-denial and hardship. Many a youth with excellent natural qualities, who might be a strong, useful man in God’s service, will always remain a weakling because of unwillingness to “endure hardness, as a good soldier.” Ashamed to be seen doing menial service, or wearing poorer clothes than his wealthier neighbor’s sons, he sinks down to the level of the driftwood crowd, and is lost sight of in the seething multitude that believe that the world owes them a living irrespective of their own laborious efforts. Singapore, Straits Settlements. Old Men for the Mission Fields
By E. H. WILBUR
In these days of marvelous missionary activity there are constantly increasing calls for “young men for the mission fields.” This is as it should be. Strong young workers are needed for the difficult fields abroad. There should be a vast army of young people preparing to take up this work. Nevertheless we should not fall into the error of supposing that old men are not wanted in the mission fields. If you were to ask what the writer considers one of the most pressing needs in these distant fields to-day, he would be compelled to answer, We need more men of ripe years and experience to act as counselors. We need fathers for the Israel that is coming up in these new fields. We need a few men who have seen this message rise from comparative obscurity; men who have passed over this road and know something about the pitfalls; men who are prepared to give expert testimony. Here is a simple illustration: In every important seaport there are authorized pilots, men who are thoroughly familiar with the harbor. Ships arriving for the first time, and many others, although they have a captain who is thoroughly competent, must yet take on a pilot to insure the safe arrival of the ship into port. In China, Japan, India, Africa, Australia, and the islands of the sea there are hundreds of young workers who have had little or no experience in connection with older laborers in Western lands. It is of the utmost importance that in each field there should be associated with these young people, a few old men of experience. “But,” you say, “they are too old to learn the language.” This may be so. At all events, some of them could be located in the principal seaports, where they could act as “pilots” to the thousands of English-speaking people who are there waiting for some one to guide them into the truth. They would also be accessible as counselors to the missionaries located inland. The story of King Rehoboam is familiar to all. He refused the counsel of the old men, listening instead to his young advisers. We all know the disastrous result. Instead of ruling over all Israel as did Solomon, his father, only two tribes would submit to his arbitrary rule. We have reason to praise God for the old men who have remained loyal to this message through all these years. If opportunity should be offered for some of them to go to new fields, I am sure it would put fresh life and joy and courage into their own hearts, as well as into the hearts of their younger brethren in the lands to which they go. Brother A. La Rue was about sixty-five years old when he came as a missionary to Hongkong. The Lord gave him about fifteen years of active service there, and during this time he sold thousands of books and papers containing precious truth. These books have gone to almost every land, and are still living messengers. During the last three months of his life, after he was over eighty years of age, Brother La Rue sold eighteen of our large books. Surely the Lord has other faithful servants, who, though counted as old men, have a faith that is still strong and vigorous. May God bless these dear brethren. Kongmoon, via Hongkong, China. God’s Plan in Salvation
By H. F. GRAF
JESUS is the Redeemer of sinners in all the ages of human probation. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” Acts 4:12. When all was lost in Adam, the plan of redemption through Jesus Christ was immediately instituted; hence he is represented as the “Lamb slain from the foundation of the world.” Rev. 13:8. In the patriarchal and Jewish age, Christ was slain in figure. In the Christian age he is slain in fact. The Bible reveals but one plan by which fallen men may be saved. It is true that in the development of the plan of grace through Christ, there has been in each dispensation an increase of light. But there is no intimation in all the Scripture of three plans, one for the patriarchal age, one for the Jewish, and one for the Christian age. In the name of revelation and reason we protest against the vague heresy that the law of the Father and the gospel of the Son are opposed to each other,—the one designed to take the place of the other,—as if the men of the former dispensation were saved by the law without the gospel, and those of the present dispensation are saved by the gospel while disregarding the moral law. It is not possible for sinful man to secure a fitness for the inheritance of the saints in light by the divine law alone. In it there is no ability to redeem the transgressor. It is not the province of law, human or divine, to pardon the transgressor of the law. The moral law is a rule of right action, condemning the transgressor, and holding him as such until he shall suffer the penalty. And no more can the divine law do for the sinners. But pardon and salvation are offered by the gospel only. And without the gospel of the Son of God none of the men of the patriarchal and Jewish age could be saved. We inquire. How only in the past history of the fallen race was the gospel proclaimed? The gospel is the joyful message of redemption through Jesus11 Christ. Was this joyful message first given in the days of Christ? of Moses? of Abraham? or of Adam? Distinctly we trace the promise of man’s redemption—the good news of salvation, the gospel—in the declaration of the Creator that the seed of the woman should bruise the serpent’s head. Gen. 3:15. In this decree against the author of sin and death, we hear the gospel of the Redeemer as plainly as in the song of the angels over the plain of Bethlehem when Jesus was born. Luke 2:8-14. And when Abel, a son of Adam, brought of the firstlings of his flock an offering to the Lord, he brought it in faith, looking toward the great Sacrifice for sin to be manifested in the distant future. Through that lamb Abel saw the Lamb of God, the Redeemer of the world, and set his hope upon him. In the blood of that lamb Abel saw the blood of Jesus Christ as truly as we see the dying Saviour in the broken bread and the fruit of the vine at the Lord’s supper. “And the Lord had respect unto Abel and to his offering: but unto Cain and to his offering he had not respect.” Gen. 4:4, 5. Coming down in the history of the race to Abraham, we find that he knew of the plan of redemption through Jesus Christ, and that it was to be extended to all the nations of the earth. Thus speaks Paul of it: “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.” Gal. 3:8. The gospel of the Son of God was proclaimed to Abraham in this promise, as shown by the apostle Paul in Gal. 3:16. That this gospel was preached to the children of Israel in the days of Moses, Paul proves in his epistle to the Hebrews. “Unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.” Heb. 4:2. But Moses and the believing Jews had the faith and hope of the gospel. They saw Christ through the blood of the sacrificial offerings, and by faith embraced him. The typical system was but the shadow of good things to come, of which Christ, as a sacrifice and mediator, was the center. Why should there be a wide contrast between God’s method of saving men under the old dispensation and under the new? God is the one Father of all the adopted sons and daughters of grace from all the ages, and Christ is their only Saviour and Redeemer. Angels that excel in strength are the holy guardians of the obedient and faithful of every age, and the Holy Spirit is their sanctifier. The pious dead of all ages sleep in the one Jesus (1 Cor. 15:17, 18); and his voice will awaken them all at his coming. John 5:28, 29. They will all be caught up together to meet the Lord. “But I would not have you to be ignorant, brethren, concerning them which are asleep. . . . For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thess. 4:13-17. All will meet upon the sea of glass, all will receive the crown of glory from the hand of Jesus. One law, one gospel, one means of salvation for all men for all dispensations,—this is God’s plan for all the race. Great, but a Leper
By L. D. SANTEE
Naaman was a great man, but he was a leper. 2 Kings 5:1. What a cause of humiliation!—“captain of the host of the king of Syria,” “a great man with his master,” as great as the world could make him, and yet being eaten up by a loathsome disease that was incurable! He was “a mighty man in valor, but”—a leper. Soldiers would come and go at his bidding; yet the basest slave in Syria would not change skins with him. There is an object-lesson here that finds its counterpart in all the walks of life. There are Naamans, men of brilliant minds, capable of blessing the world, but whose imaginations are fervid with licentiousness, who stimulate the passions of the basest. They are capable of better things, yet they lead the minds of their readers along the streets of Sodom. While it is true that “out of the abundance of the heart the mouth speaketh,” we can only say of them, Great, but a leper. There are political Naamans,—politically famous, but personally infamous,—who stand before the world as “honorable,” while they are debased in vice,—men who would contaminate the pure, and yet, through intrigue and chicanery have secured political power; masters of assemblies, but slaves to appetite; professing to stand for principle, yet selling themselves for graft. We can only say of them, as was said of the Syrian captain, Great, but a leper. There are society Naamans. They are envied by the vulgar, but despised by the pure and virtuous. They enjoy notoriety in the divorce courts, and their names have been smirched with the tongue of scandal. They keep themselves before the public by questionable practises. They may win the admiration of those who do not know their wickedness, but when they reach the pinnacle of their greatness, and can write Success above their names, we can only say, Great, but a leper. There are religious Naamans,—those who draw around them the cloak of hypocrisy, whose hearts are “whited sepulchres;” who, while professing to follow the Man of Calvary, are leading unholy lives. “The Judge of all the earth” will do right, and the book of remembrance is steadily receiving a record of their lives. As Naaman’s leprosy was an offset to all his greatness, so with these whom we have considered. Obedience to the command of God was the only way for Naaman to become clean; so with these other Naamans whom we have mentioned, their malady is incurable also unless the Great Physician shall heal them. We can only say of each of them, Great, but a leper.