“LET your women keep silence in the churches; for it is not permitted unto them to speak, but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church.” 1 Cor. 14:34, 35.
In considering this text, the principle on which we should proceed is that “when one text, or passage of Scripture, seems to disagree with another, or with the general teaching upon the same subject, the text, or passage, should be carefully considered in the light of all the circumstances attending it, with a view of seeing the harmony the Scriptures express.”
The Indianapolis (Ind.) Christian Monitor of June, 1897, publishes, over the signature of Mrs. S. H. Benton, an article which contains some thoughts on this vexed subject so consistent that we venture to present them for the benefit of the readers of the SIGNS. The reasoning may not satisfy all inquiring minds, but it is at least logical.
“It is evident, we think, that the church at Corinth was in great disorder. In reading verses 26-34 inclusive, we find that in their meetings the brethren were impatient to speak, and had been guilty of interrupting each other in discourse. This occasioned hard feeling and confusion in the church, hence Paul commanded them to ‘hold their peace,’ or ‘keep silence,’ not forever, but while others were speaking. ‘For God is not the author of confusion, but of peace.’ It also appears that women had contributed to this disorder by indulging in improper speech in the church. Paul therefore says, ‘Let your women keep silence in the church.’ Now he can not mean to keep silence absolutely or permanently; for he has already in the same letter recognized woman’s right to speak in the church by directing her not to do so with uncovered head. The brethren have just been commanded to ‘hold their peace’ because they were out of order, and the sisters are here required to keep silence, or end this kind of discourse, because they have been engaged in disorderly and unprofitable talk, as will appear when we consider the following verse.
“But before doing so, we will observe that the apostle gives a separate reason why these women should feel especially reproved for having added to the disorder of the church. The reason is, ‘For it is not permitted unto them to speak’ but ‘to be under obedience, as also saith the law.’ Now this law, we believe, is the key that unlocks the whole difficulty. It is the law of woman’s subjection to man, as insisted upon in nature, in reason, and in revelation. It is not a bondage, or anything else that should hinder women from attaining to the highest excellence in the Christian life. Nevertheless, woman is recognized in this passage, as she is elsewhere in Scripture, as being relatively subject to man. For this additional reason, therefore, let your women keep silence in these disorderly meetings—not being absolutely speechless, for she might act more in obedience to the law of her subjection by adopting some other course. But let her be prudent and womanly in her speech and conduct, restraining rather than increasing the disorder of the church. This rendering corresponds with the lesson taught in 1 Tim. 2:11, 12: ‘Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man.’ It is not the silence of the graven image, or the servility of the slave, that is here required; but it is to learn with characteristic modesty and Christlike humility; it is to speak and act in such a manner as conduces to order, which is subjection; it is to behave with true womanliness, which never usurps man’s authority, or assumes to dictate to him in church or elsewhere.
“In verse 35 the manner of woman’s offense in this church, as addressed in the command of silence in verse 34, is plainly revealed. It seems they were in the habit of asking questions which caused dispute, and added to the general disorder. Hence Paul says, by way of preventing any excuse for such conduct, If your women wish to learn anything, let them inquire before going to meeting, or inform themselves in some suitable manner, for it is a shame to dispute thus in the church.
“Concerning this—‘for it is a shame for women to speak in the church’—it does not contain an independent assertion; but, as the word ‘for’ indicates, it depends upon the first part of the verse for its explanation. What is it that it is a shame to speak in the church?—Evidently it is a shame to ask the questions already referred to, and to engage in the controversy which naturally follows. We also find from our exegesis that, in the regular order of the Greek words, the sentence reads thus, For it is a shame with women to speak it (the controversy) in the church. Let your women therefore inform themselves about these things outside the church, in a quiet, womanly manner; for it is a shame for you to speak it with women in the church; i. e., to ask and answer questions back and forth, causing disorder in the church. Hence Paul says, ‘Let your women keep silence, or end this kind of discourse in the church; especially should they do so, for it is not permitted unto them to speak, except in obedience to the law, or in a womanly manner.’” J. P. HENDERSON.
“BE YE CLEAN.”
A BISHOP of the Methodist Episcopal Church, in holding an annual conference recently, told the following incident of a man who is now a general officer in the church:—
When he was a young man he was addicted to the tobacco habit, and thought he could not get on without it. On one occasion he was called to see a sick sister who was very low. He no sooner entered the room than she caught the scent of his tobacco. He went to pray for her; but she could not stand his presence, and said to him:—
“Brother Blank, I shall have to ask you to retire from the room; you have been using tobacco, and it so nauseates me that I must ask you to retire.”
He went out thoroughly humiliated, but no doubt fully cured. He went to his room, took a bath, changed his clothing, and returned.
It is a great pity that every tobacco-using preacher could not have a similar experience; for since his filthy habit is often so very offensive to those who are well and strong, it must be the more so to those who are sick and delicate. “Be ye clean.” —Southwestern Christian Advocate.
SERMONETS.
By C. F. Ladd
LIGHT is reason; darkness, argument.
A reflector must be kept polished.
Christ gives, that we may also give.
Doing right is bearing testimony.
The more we look upward, the less we shall see of self.
If we tell the truth, people will believe.
To see Jesus is to believe in Him.
Dwelling with God is the best way to learn of Him.
Life is the great sermon; we are the preachers.
If we share our sorrows with Jesus, He will share His joys with us.
Our duty is not so much to understand as to obey.
Be a “stone” for Jesus. Let Him roll you.
“Come, go and do,” is the story of the true Christian.
Each of us can be a sign for the Master.
We are not asked to explain mysteries but to preach the Gospel. C. F. LADD.
WAY OF LIFE.
By D. G. Harden
GOD is the author of life, and it comes direct from God. It is not in its nature the turning over a new leaf and the forming of a new resolution. To be born again in the spirit is a "new birth," a new life in itself, "and is an act of God. It is something outside of ourselves."
Perhaps you say, "What is it? and how can you prove I need this new life?" "Verily, verily, I say unto thee, Except a man be born again, he can not see the kingdom of God." John 3:3. Perhaps you say, "How can I be born again?" "Being born again not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the Word of the Lord endureth forever." 1 Peter 1:23-25. "As many as received Him to them gave He power to become the sons of God, even to them that believe on His name." John 1:12.
Born of God. Now the old remedy for sin in this world is to be born again, and I do not believe man has ever found any other way.
When Christ comes into his heart and dwells there, and thus becomes his Saviour and his Redeemer, He gives him power over sin. And the reign of sin will not be broken until Christ comes into the heart of man and takes possession.
That is not, mark you, a creed. It is "as many as receive Him." You may say it is a mystery. To be sure it is a mystery. "There is a mystery about the Bible to this day." You see the fields of growing grain, and there is a mystery. Wherever there is life there is mystery. You can become an heir of glory by partaking of this life.
D. G. HARDEN.
HARDSHIPS.
YOUNG man or woman, do not shrink overmuch from hard rubs and heavy burdens. Character comes by these things.
Addressing a wealthy Boston audience lately, the venerable Edward Everett Hale said, “We must not make things too easy for our boys and girls.” He related that when he was a young man he attended a university commencement in order to hear the address of one who was about to enter the arena of life. Ralph Waldo Emerson was in the audience. After the oration was delivered Mr. Hale introduced himself to Mr. Emerson, and spoke a few words in commendation of the orator.
“Yes,” said Emerson thoughtfully, “he is a better fellow than I thought he was. Now, if something will only happen to develop character in him. If only his father will fail in business and become unable to help him, or some other calamity come to be to him a blessing, what a man he may make!”
THE MEANING OF AMERICAN IMPERIALISM.
THE fact that this American republic is breaking away from its established foundations should alarm every one who thinks soberly about the situation. That immortal document, the Declaration of Independence, says: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. That to secure these rights governments are instituted among men, deriving their just powers from the consent of the governed."
The very corner-stone in the foundation of a free government is the principle that "life, liberty, and the pursuit of happiness" are among our "unalienable rights;" and, further more, that governments are instituted not to give these rights, but to "secure" them. And of equal importance is the sound American doctrine that governments derive "their just powers from the consent of the governed."
The doctrine of tyranny affirms that certain favored ones are born to govern. They rule by "divine right." But wherever the doctrine of the "divine right of kings" has been fully practised it has resulted in tyranny. The king's word is law, and, no matter what his whims or caprices, they must be indulged to the fullest extent, regardless of the wishes or pleasure and best interests of his subjects. The claim of the "divine right of kings" resulted in the aristocracies that established the notion that certain families of so-called "noble birth" are born to be served, while all the rest of mankind are born expressly to serve them.
The natural working out of such a system gave all the privileges to the nobility and all the slavish, menial work to the common people. The nobility enjoyed all the advantages of education, and no luxury was considered too good or too expensive for their enjoyment or gratification, while the great mass of the people were chained in ignorance and slavish work and groveling service.
At the beginning of the sixteenth century the world was made up of kings and the nobles of both Church and State on the one hand, and the vassal people on the other. If a noble thought that it would be for his interest to have any of the common people about him put to death, all he had to do was to say the word and their heads would come off, and none dared to find fault with his conduct, lest they might suffer a like fate.
But the great mental and spiritual awakening that came as the result of the Reformation, set the common men to thinking for themselves.
At the risk of their lives, and even many times at the sacrifice of life, the people asserted themselves against this tyranny. And the tyranny was not alone in the State, but Church and State were combined in holding the people in the most abject servitude. There was the strong determination on the part of the people to break the shackles of their tyranny, and the nobles and the clergy were united to hold them down. They were determined that no new doctrines should enter either the field of politics or religion.
This struggle was fierce, and the people, particularly in England, were gradually winning their way to the front. But it was against fearful odds, and the final outcome seemed to be trembling in the balances, with the awful possibility that the world would be swung back into the midnight of the Dark Ages. But divine Providence had foreseen this difficulty and prepared a way of escape. A continent had been discovered, and the oppressed people of the Old World fled to the New for refuge. That spirit of tyranny, however, followed them to America and sought to oppress them here the same as it had in the countries from which they fled. But there was a successful revolt against the degrading rule of despotism, and a new kind of government was founded. A government was established here that recognized that "all men," not a few but "all men, are created equal," and endowed with unalienable rights, and that these rights are secured by governments that derive "their just powers from the consent of the governed."
When this government was being established, the French Revolution was passing through its various stages of heated discussions, riots, and Reign of Terror. All the crowned heads of Europe recognized that the struggle in France was not simply a French question but a European question. For the revolt in France was against the tyranny of kings, nobles, and bishops. They were determined to plant a republic upon European soil. The crowns of the various powers in Europe saw danger to themselves in this, and resolved to fight it. And hence Napoleon Bonaparte, at the head of the armies of the rising French Republic, was combated by England, Germany, Austria, and Russia, the "great powers" of Europe at that time, until he went down before them at Waterloo.
This revolt against tyranny had its storm center in France. It raged the most furiously there. But all the other nations were filled with discontented people who were longing to break the yoke of their oppression. And there is no telling what would have been the outcome of it had there not been an outlet here in America for all of that dissatisfied element. They flocked by the thousands to these shores. They established here "a State without a king and a church without a pope."
Europe looked on in amazement while this work in America was going on. The French Revolution failed to establish a stable and pure republic. But the United States had succeeded in planting the most perfect freedom in the bosom of an ideal republic. Many who held to the old ideas that there must be both nobles and commoners began to modify their notions of things, and the new nation in the New World was an interesting object lesson to the old nations across the sea. And if this government had remained perfectly true to its principles, there is no estimate that can be placed upon the marvelous reforms that would have been worked out all over the world. The work might have progressed until the rights of mankind to both civil and religious freedom would have been recognized and received the world over.
But corruptions, particularly the corruptions of wealth, have entered the government of this new and hitherto most noble republic. She has been swung by an evil genius away from her moorings. She crosses the seas to enforce her laws and her customs upon others, whether they are willing to receive them or not. The voice is beginning to be heard in the land saying that our fathers were mistaken when they said that governments derived "their just powers from the consent of the governed."
Now all this means that a tide of corrupting influences is rolling in and that the sweeping tendency is toward the aristocracy and the ruling by "divine right" as it was in the Dark Ages. But there is this difference in the problem: then the people were chained down by ignorance and superstition; now they enjoy all the advantages of keen intellectual development, and stand ready to give expression to their discontent by riots and revolutions.
But where is the asylum now for this discontented element to find shelter in? And then it may seriously be asked whether or not the corrupting influences have not gone so deep and spread so wide that the discontent of to-day does not stand on the foundation of pure principle, as was the case with the founders of this republic. The situation is certainly dark if viewed simply from the common human standpoint. Europe has been on the brink of general wars and revolutions for much of the time during the past century. But America has been an asylum and a beacon of hope. But with the political institutions of this country corrupted, and with men turning away from the solid rock of American governmental principles, there is nothing left but universal chaos.
There are plenty of men to laugh at these facts, and to say that there is no danger. But neither the sneers nor the sophistries of those whose sensibilities are bewildered by the entanglements of the backward tendencies of these times should cause us to falter. This old world is tumbling headlong into destruction, and the voice of warning must be raised, even if need be at the hazard of life, as well as the unpleasantness of derision. T.
"IN EVERYTHING."
HOW often we meet disappointments and lose rich unknown blessings by not remembering God in the little every-day things! We take these as a matter of course. We start on a journey we have taken before. We expect the train to run safely and to "make" its time. We look for a friend to meet us at the end of the journey. We have told him that we are coming. We are sure the letter of notification reached him in due course of mail. We have accepted it all as a matter of course. Perhaps the train fails to connect. The friend may not meet us on arrival, for he did not get his mail. We are sorely disappointed, a stranger perhaps in a strange land. We left the Lord out of the question. We have asked Him earnestly to guide us in a general way, but not in particular,7especially in these particulars, and the result, perplexity and disappointment.
The above will serve to illustrate a hundred things continually occurring.
"But," it is asked, "would it have made any difference in any of these things if God had been sought in details and particulars?" We reply, It would have made much difference. If we had rightly sought Him, it would have brought us into union with the great Source of life, the great operating Power of the universe, who "worketh all things according to the counsel of His own will," and who worketh all things together for good for them that love Him. He will influence men's minds so that our way shall be prospered. If men will not meet our expectations, God will change our own minds so that our hopes will not be set on their action. "The meek will He guide in judgment, and the meek will He teach His way."
Then "in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus." What a precious promise! Where can we find a better friend? Where can we obtain a safer guide and helper? Who better is able to keep us "in everything"?
SPIRITUALISM.
By W. N. G.
It is quite common for earnest, well-meaning men to suppose that they are dealing death blows to Spiritualism by exposing fraudulent manifestations, while at the same time they sustain the groundwork of the ism by maintaining that man is naturally endowed with an immortal soul that retains consciousness after death. Men who preach the immortal-soul doctrine are mainly responsible for the deceptive idea that such souls, after the death of the body, may hold communication with those who are yet in this life. If the soul, after death, has a conscious, untrammeled existence, why may it not return and hold converse with the living? Those who hold to the doctrine of natural immortality always represent the soul as being set free at the death of the individual; then why may it not come and go at will? As the great majority of people die in sin, many of them gross offenders against God and man, if they should return at all, they would naturally seek those of like disposition. As they could do more mischief by passing as the souls of good or great men, which many of such characters attempt to do even in this life, they could easily impose upon a medium, who is presumably under the complete control of the spirit.
Now all these “manifestations” are not only possible but probable through the medium of departed spirits of human beings—if man has in him a conscious entity that goes free and retains consciousness after his death. And the proclamation of such a doctrine simply prepares all who accept it for a belief in the logical phenomenon of spirit communication, with all the consequent results. If professed ministers of the Gospel would preach the Gospel—which declares that “the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord”—there would be no possibility of Christianity’s having to bear the odium of sustaining Spiritualism in any degree or under any name. If professed Christians would hold to the Bible doctrine of immortality only through Christ, and that given at the resurrection of the dead (1 Cor. 15:12-23, 51-57; 1 Thess. 4:13-18), Spiritualism would find no hold in the Christian church. If Christians would remember that “the dead know not anything,” that “their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun” (Eccl. 9:5, 6), they would not be found giving encouragement to deceptive “manifestations” by upholding the platform upon which such manifestations stand.
To cry down the seances, the communications, and the miracles of the Spiritualists, while teaching the doctrine upon which they are logically based, is simply an effort to lop off the twigs of the evil tree while watering and fertilizing the root. But there is a real side to Spiritualism which is not generally understood by those who undertake to combat its influence. The communications are not always the mere make-believe phenomena that they are represented to be. This representation is even part of the deception, calculated to mislead some who will not be deceived any other way. In the days of Job Satan went “to and fro in the earth,” and walked “up and down in it.” Job 1:7. The Bible also tells us that eventually “Satan, which deceiveth the whole world, . . . was cast out into the earth, and his angels were cast out with him.” Rev. 12:9. To this we may add the testimony of Christ when the disciples reported how the devils were subject to them through His name. His reply was, “I beheld Satan as lightning fall from heaven.” Luke 10:18. The Scriptures tell us of many instances of men being possessed by devils, and of the devils’ speaking through them. Now the time for the destruction of these evil spirits has not yet come, for they will not be destroyed until after the resurrection (see Revelation 20). Therefore there are just as many of them on and around the earth as there were in the days of Christ, and Satan is still the “prince of the power of the air,” as he was then. Moreover, men are just as susceptible to his deceptions and to his leading as ever they were. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.” 1 Tim. 4:1, 2.
Thus we see there are many evil spirits, fallen angels, to communicate with and deceive men, without resorting to the unscriptural doctrine that these spirits are the spirits of dead men. Nor is it reasonable to expect that the influence of Spiritualism can be counteracted by simply denouncing the mediums as frauds, and asserting that all their communications are mythical. It is a principal object of the adversary’s deception to make people believe that it is possible to hold converse with their departed friends; for by this means their minds may be diverted from the fact that the scheme is of the devil. He can thus, without revealing his true character, make them believe that there is much for them to learn about the “spirit land” that it is not possible to learn from the Word of God. That was the argument which Satan used to deceive Eve, saying, “God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” Gen. 3:5.
It is a fact that Spiritualism is making greater progress in the ranks of the professed church of Christ than in any other realm. This is due to the fact that the doctrine of a conscious existence after death is so commonly taught in the church, and to the inordinate desire to know that which God has not revealed in His Word. Taking it for granted that the “departed spirits” know all about “the beyond” and “the hereafter,” it is but logical to seek knowledge from them. This opens the way for further deception, and any kind of a mysterious answer confirms the former belief, and gives confidence in the communication, whatever it may be. The deceiver has convinced the victim, as the medium had been convinced before, that the dead do know what is going on in other worlds as well as here. Therefore when the communication contradicts the Word of God, it is believed in preference to that Word, and the enemy has won the victory—just as he did in Eden.
It is true that there are fraudulent manifestations, materializations, etc.; that tricksters take all manner of advantage of a credulous people. Spiritualists admit this, in fact, it is one of their arguments in support of their claim to real communications from supernatural sources. Yet, notwithstanding the many exposures of fraud, those who have endeavored to investigate, to explain, or to account for the doctrine of Spiritualism from any other standpoint than the Word of God, have almost invariably become its converts and ardent advocates. God’s Word plainly stamps the doctrine as Satanic, and it plainly shows that Satan’s words to mother Eve, “Thou shalt not surely die,” are the origin of the immortal-soul theory, which, more than every other influence combined, gives encouragement and sustenance to the errors of Spiritualism. W. N. G.
Answers to Correspondents
By Editor
Question Corner
[From time to time we will reply under this head, if deemed advisable, to such candid inquiries as may be sent us. Correspondents wishing a reply to their questions must give their full name and address, not for publication unless they wish, but as an evidence of good faith on their part, and to give us opportunity to reply by letter if deemed best. It is always well to inclose stamp. Let the questions be short and pointed, and such as may be answered in limited space. The questions will be numbered continuously.]
917. The Offending Eye, Braided Hair, and Jewelry.
By Editor
1. What is the meaning of the scripture, "If thy right eye offend thee, pluck it out, and cast it from thee"?
2. Is it right, according to the Bible, for women to braid or curl the hair?
3. Is it right to wear jewelry?
"If thy right eye do cause thee to offend" is the marginal reading of this text in Matt. 5:29. The meaning of the text is always to be found in what it says. The Lord's instruction to any one who would seek the meaning of a text is, "Consider what I say; and the Lord give thee understanding in all things." 2 Tim. 2:7. God's Spirit can and will show each individual what his offending members are that must be "plucked out." But the Word of God must be "considered" in order for this to be done. Neither the right eye nor the right hand should be thought too dear to give up if necessary in order to gain eternal life.
1 Peter 3:1-3, 4 and 1 Tim. 2:9, 10, give the Lord's instruction to women in regard to their apparel. These texts would certainly condemn anything that was worn merely for outward display. God's estimate is placed upon character, but Satan seeks to lead us away from pure character-building to the work of adorning ourselves for display. When you are alone with God and His Word, it is easy for you to tell which course you are pursuing, and to know what is right.
“IN TRUSTS WE TRUST.”
By E. J. Dryer
IN a recent number of the Judge there appeared a caricature which well expresses the social and financial condition of the United States to-day. It was entitled "The New Motto." It represented "Uncle Sam" as standing on the national capitol on tiptoe, reaching up to hang the motto, "IN TRUSTS WE TRUST," on its dome. The old motto, "IN GOD WE TRUST," he had just taken down. Then, in a narrow column at the right, it gave a list of fifty-six trusts, with the amount of capital of each, which now exist in the United States.
The significance of this caricature would be apparent to all who saw it. The common household motto, "IN GOD WE TRUST," which is stamped on every silver dollar as a national motto, is a farce. Truly, indeed, our nation has changed its motto. The moneyed men in all lines of business have been forming these large trusts, representing, in some cases, a capital of $200,000,000. What is it done for? They say, "To protect our business." True, indeed, it does protect their business so well that all the smaller dealers in the same lines of business are unable to compete with them, and failure in business awaits them. Confederacy is the spirit of the age. It has seized all classes of society. The confederacy of the rich is rapidly running the tradesmen and business men; everywhere it is driving business out of the smaller towns and villages, except one or two large department stores, perhaps, which control the trade of the town. Society is rapidly being reduced to just two classes,—the extremely rich and the extremely poor.
Confederacy among the masses began with the confederacy of the rich. The laboring man saw the need of organized protection against the rapid encroachments of monopoly and wealth; and thus the country to-day is filled with labor unions and protective associations of every description. We have printers' unions, barbers' unions, miners' unions, workingmen's unions, farmers' unions, and railroad unions of various kinds, etc., all for protection against trusts and monopolies. But, also for the masses, regardless of their organized efforts to protect themselves, the wealth of the nation continues to flow into the hands of the few at a rapid rate. The masses are beginning to see that their efforts are proving a failure; therefore a spirit of unrest is fast taking hold of them, and constant outbursts of local revolution and anarchy in different parts of the country are the result.
It needs neither prophet nor philosopher to predict the outcome of the present situation if allowed to take its course. It is not only our nation that is in this condition to-day, but the nations of the old world as well.
God, in his Word, predicted this very situation. He said it should be one of the signs of the coming of Jesus Christ, the King of Peace. He says: "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the laborers, who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just, and he doth not resist you. Be patient therefore, brethren, unto the coming of the Lord." James 5:1-7.
No modern writer could pen a better picture of our times than these words of inspiration written eighteen centuries ago. The Lord's admonition to His followers in this closing struggle is, "Be patient therefore brethren, unto the coming of the Lord," "stablish your hearts; for the coming of the Lord draweth nigh." Verses 7 and 8.
The masses to-day are looking to the wrong source for help; their unions and organizations are a failure. The Lord says so. Let us read what He says: "Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us." "Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts Himself, and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary." Isa. 8:9, 10, 12-14.
God only is our refuge now; all the confederacies and protective associations in this world will not stem the tide of this increasing monopoly of wealth. Our only motto now should be, "IN GOD WE TRUST." The only confederacy or protective association we should join now is the army of the Lord, follow the counsel of the Captain of our salvation, and seek the unity of the Spirit, that God may use us as messengers of mercy to carry to this doomed world the glad tidings of the near coming of Jesus Christ, the King of Peace.
Hamilton, Ont.
THE COMING BILLIONAIRE.
IN 1890, in an article in the Forum, Mr. Henry G. Shearman, a leading lawyer in New York City, made the prediction that this country would produce a billionaire inside of forty years. There were several large estates at that time, any one of which Mr. Shearman calculated would grow into a billion in four decades by means of the most ordinary accumulations. The great capitalist usually increases his fortune by putting his money at interest at low rates, but on the best of securities. Or he will invest in stocks or bonds, and usually the rate of increase on these is also very low. But when a hundred million or more is invested in this way, even tho the rate of increase is low, yet it makes a large annual income, since the amount is so great on which the per cent of increase is reckoned.
When Mr. Shearman, in 1890, thought the billionaire would arrive inside of forty years, nearly one-fourth of which is now in the past, he did not make allowance for any successful speculations on a gigantic scale—speculations which in a single day would roll up millions multiplied by millions. He simply figured that if some of the large fortunes of 1890 were kept securely invested at as low a rate of interest as four per cent., together with the income of each recurring year, only forty years would be necessary to make the billionaire.
But there are one or two fortunes that are increasing at so rapid a rate that the billionaire can not be more than eight or ten years in the future, provided that revolutions of some kind do not arise to break it up. There is one fortune now estimated at $320,000,000 that eight years ago was not quite $200,000,000. Thus in less than one decade over $120,000,000 is added to this vast estate. And now that large sum that has been accumulated during the last ten years is also earning more money, and it is easy to be seen that it will not take eight years more to make the next $120,000,000, even if circumstances were no more favorable than during the eight years just past. But laws and judicial decisions favoring the overgrown capitalist are making his road more smooth all the time, and his accumulations are being continually accelerated.
The billionaire is almost here. In past generations such vast accumulations of wealth were hardly considered within the dreamy realm of fable, but they are actual realities to-day. Did not it ever occur to you that there is a woful significance in all this? T.
