HAVING noted the work of this apostate power, as outlined in the prophecy, and having seen the Papacy's claim to be the power in question, let us study more in detail the manner of its rise, comparing prophecy with history; for it is an awful charge that the prophecy lays to the account of the power that shall answer the specifications, and the evidence must be carefully weighed ere final decision is reached. Said the apostle in describing the work of the "man of sin" which was to arise, "Remember ye not, that, when I was yet with you, I told you these things?" 2 Thess. 2:5. In his farewell counsel to the elders of the church of Ephesus he admonished: "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Acts 20:29, 30. Here we have the great apostasy referred to again; note how it was to be brought about. "Grievous wolves" were to come in from without; also from among themselves, that is, the elders, were men to arise, by whom "perverse things" were to be spoken, as the result of which "the disciples," that is, the church, should be "drawn away." This points unmistakably to a combination between prominent men of the world and the church leaders, as the result of which "perverse things" would be spoken instead of God's Word. The following definition of "perverse" is taken from the Encyclopedic Dictionary: "Perverse (from Lat. perversus, past participle of perverto, to overturn, to ruin). Turned aside from the right; distorted; turned to evil." The union, therefore, here referred to would result in speaking words (observe the expression) to "turn aside from the right" and "turn to evil." God's law is the standard of right or righteousness. Ps. 119:172. These "perverse words," then, would be spoken with the express and avowed purpose of turning men aside from God's law, to "draw away disciples" from God. Has such a combination ever been made, and have such results followed?
Let the following answer:—
The truth is, and history abundantly proves it, apart from this confession, that, throughout the early ages of Christianity, when Christians at Rome and elsewhere were known by the purity of their lives and not by mere professions, there was no such thing as the temporal sovereignty of the popes. . . . But when Constantine set the example of uniting Church and State by supporting the church at Rome upon the condition that it would support his claim to dominion over the Italian people, then the bishops began to arrogate to themselves this temporal sovereignty, now asserted so earnestly. They acquired it in the end without regard to the number of people who were crushed to the earth, and succeeded in placing both the spiritual and temporal sword in their hands.—"The Papacy and the Civil Power," by R. W. Thompson, p. 140.
Note that Constantine supported the church on "condition that it would support his claim to dominion." Does this seem like the working of love which "seeketh not her own"? Is it not rather that satanic selfishness which in the beginning declared, "I will exalt my throne"? And as the result of this policy the people "were crushed to the earth." Is this the work of Him who came to "heal the broken-hearted," "to set at liberty them that are bruised"? Does it not rather have the semblance of that desolating power which by its "policy" was to "cause craft to prosper in his hand"? Instead of the "Good Shepherd," is it not the "thief" who "cometh not, but for to steal, and to kill, and to destroy"? John 10:10.
The steps which led to it (the temporal sovereignty of the popes) were gradual [cf. the "gradual process" by which Sunday observance was introduced] and progressive. So far from its having a divine foundation, arising out of any authority conferred by Christ upon Peter, it had its INCEPTION in the time of CONSTANTINE, to whom more than to all others the Papacy is indebted for the origin of its most important immunities and privileges. He was the FIRST to lay the foundation for a union of Church and State, to mingle politics and religion together; and he did this not only to increase his own power, but the influence of the Roman priesthood as well in return for the assistance they rendered him when he overthrew Maxentius, the reigning emperor of Rome.—Idem, p. 242.
Is this the Christian (Christlike) Church? Was it Christ's teaching to "do good to them which do good to you"? Luke 6:33. Did not the Master declare that "sinners also lend to sinners, to receive as much again"? Verse 34. That is, neither Constantine nor the bishops, in forming this alliance, were acting the part of Christians, but were pursuing the policy of sinners, to gain a selfish end.
He is called the "Christian Emperor" by way of distinction, but when we shall come, at another place, to look into the history of his connection with the Roman clergy, we shall find that his only claim to this title consists in the fact that he was the friend and patron of that ecclesiastical organization which gave him its support when he marched his army from Britain and Gaul into Italy to supplant the reigning emperor and to seize upon the empire. . . . The fact is he cared very little for Christianity beyond the use to which he put its professors, which was to build up and secure his own power. . . . His motives were, in the main, worldly; and hence the inference is unavoidable that what he did for the church at Rome was done chiefly to advance his own ambition.—Id., pp. 250, 251.
As he was the "Christian Emperor" only in name, so the church which allied herself with him was henceforth only nominally the Christian church. Its glory and strength were departing. The members of Christ were fast becoming the members of a harlot. 1 Cor. 6:15. And the once pure and glorious church of Christ was rapidly "falling away" into the mystery of iniquity, "Babylon the great, the mother of harlots and abominations of the earth." Rev. 17:5.
The fact is he never united with the church at Rome at all. When baptized in Nicomedia, the ceremony was performed by Arian bishops, in an Arian church (whose opposition to the Roman Catholic faith was shown in the fact that the three powers professing it had to be subdued before papal supremacy could be an accomplished fact), so that he never was, according to the teachings of the Roman Catholic Church, an orthodox Christian, but died as he had lived, a heretic. When he allied himself therefore with the clergy at Rome, that act must, of necessity, be referred to some other motive than the service of God, or the special advancement of Christianity. There could have been no other than a temporal motive, that of securing and retaining possession of the imperial crown, and it is equally conclusive, also, that the clergy at Rome had no other than a temporal motive in forming so close and intimate alliance with a prince who had not demonstrated his devotion to Christianity by uniting with their church. . . . Thus the union formed under these circumstances and by these contracting parties, between the Church and the State, was on the part of both, a mere scheme of ambition designed for no other purpose than to acquire power.—Id., p. 287.
So said the prophecy, "His power shall be mighty, but not by his own power." Dan. 8:24. This combination, the speaking of "perverse things," was with the intent "to draw away disciples after them." So Lucifer's original scheme in heaven was to make "merchandise" of a "multitude" of followers, to secure which he was "filled to the center with force." Eze. 28:16, Jewish Version. In all these is clearly discernible the same satanic spirit for self-exaltation which began so disastrously among the angels in heaven, and is working no less certain ruin in the church upon earth.
The Falling Away.
The effect of this working upon the church itself is set forth clearly in the following:—
In the Nicean age (312-590, beginning with Constantine's reign) the church laid aside her lowly servant form, and put on a splendid imperial garb.—Schaff's Church Hist., vol. 3, p. 375.
This was the logical outcome of the "union of Church and State," of mingling "politics and religion." But how unlike the spirit of the Master! He said: "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you. . . . Even as the Son of man came not to be ministered unto, but to minister [serve], and to give His life a ransom for many." Matt. 20:25-28. Christ "took upon Him the form of a servant." Phil. 2:7. Therefore when the church at this time "laid aside her lowly servant form," it is evident that she was "falling away" from Christ. When she donned the "imperial garb" to "exercise dominion" and "authority" upon earth, it is apparent that she accepted what the Master refused when He was offered "the kingdoms of the world, and the glory of them." Matt. 4:8. He declared, "My kingdom is not of this world." John 18:36. The church is "in the world," but is "not of the world." John 17:11, 14. Her mission is not to crush people down, but to raise up the fallen; not to be lord, but to serve; not to receive, but to give; for "it is more blessed to give than to receive;" therefore hers is the more blessed part.
She exchanged the primitive simplicity of her cultus for a richly-colored multiplicity. She drew all the fine arts into the service of the sanctuary, and began her sublime creations of Christian architecture, sculpture, painting, poetry, and music. In place of the pagan temple and altar, rose everywhere the stately church and chapel in honor of Christ, of the Virgin Mary, of martyrs, and saints. . . . The number of church festivals was increased, processions and pilgrimages, and a multitude of significant and superstitious customs and ceremonies were introduced. . . . Not a few pagan habits and ceremonies, concealed under new names, crept into the church.—Ibid.
The church was rapidly becoming paganized as the pagans joined the church when Christianity was acknowledged as the State religion. The pagans in the church must have the same "festivals," "habits and ceremonies," which they had had outside the church. Thus "not a few" of these "crept into the church." The church, already "fallen," having only "the form of godliness," because through apostasy she had lost its power, was content to receive these "concealed under new names." Hence, the church, the Christian in name, was in6reality pagan. The services of the church, therefore, became simply "pagan habits and ceremonies concealed under new names," and the church holy days were but the pagan holidays received only with "new names" into the church calendar, as the pagans themselves had been received unchanged, except in name, into the church communion.
Paganized Christianity.
IN THE CHRISTIAN MARTYR WORSHIP AND SAINT WORSHIP, which now spread with grand strides over the whole Christian world, we can not possibly mistake the succession of pagan worship of gods and heroes, with its noisy popular festivities. Augustine puts into the mouth of a heathen the question, "Wherefore must we forsake gods which the Christians themselves worship with us?" . . . Leo the Great speaks of Christians in Rome who first worship the rising sun, doing homage to the pagan Apollo (the sun-god), before repairing to the basilica of Saint Peter. Theodoret defends the Christian practices at the graves of the martyrs by pointing to the pagan libations, propitiations of the gods and demigods. Since Hercules, Æsculapius, Bacchus, the Dioscuri, and many other objects of pagan worship were merely deified men, the Christians, he thinks, can not be blamed for honoring their martyrs.—Church History, Schaff, vol. 3, pp. 376, 377.
EVEN "Christians at Rome," the very heart of the church, "first worship the rising sun" before going to St. Peter. The "Christian practices" were justified on the ground that they were imitations of "pagan habits and ceremonies." Chambers' Encyclopedia testifies that "the worship of the sun lingered long even under the shadow of Christianity, which was skilful to turn its rites to profit." The reason why the church borrowed these "rites" from paganism was "for the purpose of drawing away the Christian people from all participation in the heathen festivals, and of gradually drawing over the pagans themselves from their heathen customs to the Christian celebration."—Neander's Church History, p. 313. The "Christian people" were wont to attend the celebration of the heathen festivals rather than the church. So these "festivals" were brought into the church and christened with "new names." A twofold object was thus gained: (1) The "Christian people" were no longer tempted to frequent the heathen shrines to attend the heathen festivals; for the church had the same things, disguised as Christian ordinances. (2) Since the church was becoming popular and Christianity had become the State religion, the pagans being able to attend the same festivals in the church as at their own shrines, were drawn into the church. But "the resorting to this means for drawing away men from the heathen superstitions, was a very hazardous experiment, which might easily lead men to confound Christianity with heathenism, and to lose out of sight the true import of the Christian festival. . . . Yet it should be remarked in general, that the accommodation of Christian to pagan institutions proceeded, in most cases, from the side of the people; the church teachers resisted, at first, the intermingling of pagan customs with Christian; afterwards they gave way, or were themselves carried along by the spirit of the times."—Id.
THE ORIGIN OF EVIL AND THE CHANGE OF THE SABBATH
THE FUTURE OF THE REPUBLIC.
THE past of this nation has been wonderful and glorious. No nation ever rose to her height of power and grandeur in so brief a time. No nation ever possessed such unlimited resources. Before no nation were ever placed such possibilities and opportunities for good. No nation ever set before the world the true principles of human government as has this nation. What shall be its future?
First let us inquire, What has made its great past? That is, What, apart from material providences, has given the people of the United States their standing among the nations of the world as a nation? What principles made her great?
Before Babylon, Grecia, Medo-Persia, and Rome stretched wonderful possibilities in territory, in wealth, in power. But each had within them the essential seeds of ruin. A haughty imperialism and an intolerant State-supported hierarchy were dominant factors in all these empires. The doctrine of "the divine right of kings" in the State, and the hierarchy in the place of God in both law and judgment in the church, were the channels along which these great empires moved to their doom.
Imperialism fostered arbitrary, unreasonable decrees, despotic and cruel oppression, and thus bred revolt and rebellion. An intolerant and State-supported hierarchy fostered ambition and division and bred the grossest corruption, deception, and cruelty. Add to these the polluting, corrupting, debasing nature-worship which bore sway throughout the careers of these great empires, breeding idle luxury, abominable revelings, gross licentiousness, with consequent effeminacy and premature senility, and we have abundant cause for their rapid decline. Their hardihood, strength, virility, and martial valor in the beginning, were due to their incipient poverty and frugality. But ease, wealth, and luxury, with all their concomitant evils, soon sapped their vigor and precipitated premature decay, leaving each a legitimate prey to its successor.
The Office of the Church.
No one greater evil ever befell a nation than the union of religion with the State. In a sinful world it is God's plan that the church shall be the conservator of religion, the light of the world, the salt of the earth, drawing from Him all her knowledge, wisdom, light, power, influence, and authority, and, by this very relation with Him, having no relation whatsoever with the world or the governments of earth.
The work of the church is directly with the individual heart and soul. Her mission is to unite men and women as individuals with God. It is not in any way her mission to deal with the masses of the world directly. Of course, the greater number to whom she can preach and minister the Gospel, the better; but in preaching to large numbers she reaches and helps them as individuals, or not at all. Her true, uplifting influence upon the government and the mass is an indirect influence exerted in her pure teaching, the godly life of her children, and the holy atmosphere of heaven in which she should continually move. This is God's plan, and a mightier uplifting influence the world never saw. It is when the church has failed in these things and fallen from her high ideal that she has sought alliance with the State, and endeavored to bolster up her waning powers for good by State influence,—statute law and penalty.
The Office of the State.
In a sinful world the institution of the State is necessary. Its only rightful purpose is to suppress incivility, and to conserve the equal civil rights of all. Religion having to do with the heart and motive, the State, having no power to read the heart, can, of right, have nothing to do with religion or its concerns. While it is the duty of civil government to protect every man in his right to worship—or not to worship, as he may elect—and in his own way serve the conception of God he may possess, this protection is to the man, not the religion. In other words, it is the duty of civil government, not to support, protect, or promote any religion whatsoever, of either majority or minority, but to protect and conserve the equal rights of all persons within its sphere. That allows every soul the privilege of worshiping
or serving his conception of God as his conscience dictates so long as he does not interfere with the life, property, chastity, or reputation of his fellow-creatures,—the equal rights of all. But civil government has no right to come between man and his God. It may not say that he shall make one day in a week a day of worship, or all days. It may not set apart a certain day in the week, the month, or the year for such worship, tho the great majority demand it. In such a case it is its duty, as it is its glory, to protect the sacred equal rights of the minority—however small—in that minority's dissent.
In all the great empires of the past these principles were almost wholly wanting. At times divine radiance seemed to sweep away the darkness, but "the darkness comprehended it not." The Church (for all the religions of the past were perversions of the true) and the State were united. Each, in itself designed to be a blessing in a sinful world, becomes a double curse by being united with the other, even as two chemical elements each harmless by itself, compounded become a deadly poison. Sometimes in these empires the State was dominant, as in Babylon, Medo-Persia, Grecia, and earlier or Pagan Rome; sometimes the Church dominated the State, as in Papal Rome. The results in each were essentially the same in character,—ruin of both Church and State. In the former the results have been worse, because the deadly union has been wrought by the rejection of greater light.
Subjects of Divine Prophecy.
Because of the union of Church and State in these great empires, and the nature of the government to which this union gave birth, these kingdoms have been symbolized in the "sure word of prophecy" by cruel and ferocious beasts. For instance, in the seventh chapter of Daniel, Babylon is represented by a lion with eagle's wings, Medo-Persia by a cruel bear, Grecia by a quadruple-winged, four-headed leopard, Rome by a great and terrible and cruel beast, having ten horns, in its latter history being dominated by a diverse "little horn," which sprang up among the ten, continuing in various phases and changes till Christ should come and possess all kingdoms.
In the twelfth chapter of the Revelation, Satan, the great adversary, working through these apostate Church-and-State governments, is represented as a great red dragon; while in the thirteenth chapter (verses 1-10) these empires, symbolized in Daniel, are represented by one composite, seven-headed beast, including all of Daniel's symbols, and all swayed, dominated, and energized in their evil work by the adversary. More especially does this composite symbol of Rev. 13:1-10 apply to Papal Rome, as the preceding empires are, at the time of the application of the prophecy, all in the past. Papal Rome—dominating the divided Roman Empire—is shown to be the legitimate inheritor and successor of the Church-and-State governments of antiquity.
The career and work of Papal Rome is, in the scripture above referred to, set forth as one of the heads of the seven-headed, ten-horned beast, or, rather, that beast itself under the domination of that particular head, or form of apostate government. That power would blaspheme God, His name, and His tabernacle (verse 6), would cause, by oppressive laws, the world to worship or render it service (verses 4, 8), "make war with the saints" and "overcome7them" (verse 7), and would "continue forty and two months" (verse 5), 1,260 days, or so many literal years, from A.D. 538 to A.D. 1798, during which time the Church dominated the State in religious matters. At the end of that period that head is wounded to death, marking the end of that period of papal domination with the capture of Pope Pius VI. by General Berthier. Verse 10.
By the above symbols and powers all the Old World territory has been covered. The union of religion with the State, and an oppressive imperialism have left their blighting curse upon the fairest of lands, and under it millions have groaned for centuries, yet nursing and fostering the very evils which cursed them. There was a lighted way out of the darkness in the Gospel of Jesus Christ, but the poor blinded world would not see it. And so the Lord had to let them go on and on, till it seemed that truth and justice were almost lost from the earth. Then "the morning star of the Reformation" dawned, and the Reformation itself soon burst forth in glorious light from an unbound Word of God, through humble men.
In that Reformation was born anew and given to the world the everlasting truths of the Gospel, namely, justification by faith, the responsibility of the individual alone to God, and the absolute separation of Church and State. These were among the essentials of that mighty protest at Spires.
True, they did not then bear ripened fruit, save in individual lives. But the seed was sown in clod, in mountain, in rock crevice, in valley, on the waters; and the growing of the seed shattered temples, clave mountains, and shook kingdoms. Souls who saw "men as trees walking," did not always avoid mistakes. In many ways they still permitted the corrupting influences of the old leaven to work. They endeavored to confine the new wine in old bottles, and endless trouble followed. Finally, persecution on the part of Papal Rome and a growing longing for life on the part of the children of light, planted in the New World the seeds of liberty which had been rejected by the Old.
In the New World a new experiment in government was tried. The light of the Gospel preached by Jesus and His apostles concerning man and his relation to God and his fellows, was wrought into the charters of American civil government. More anon.
OBEDIENCE.
IT is obedience which God demands of His children. Men usually regard worship as the form, the ceremony, of singing, reading, praying, and listening to sermons. But all these are nothing unless followed by obedience. It matters not the formal words of adoration or worship; it matters not the emotion aroused; all are worthless and mere form, without obedience.
The truest definition of worship is given in Christ's answer to Satan. Satan said, "All these things will I give Thee, if Thou wilt fall down and worship me." He was not particular about the spirit; he wanted the form. Jesus replied, "It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." There is no acceptable worship apart from true service.
Again, Jesus said: "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven." Matt. 7:21. And He continues to tell us that men in their deception may claim to cast out devils, and do miracles in Christ's name, but they will hear from the Master, "I never knew you; depart from Me, ye that work iniquity." Doing God's will is set opposite the working of iniquity. Iniquity is lawlessness, breaking of law. Doing God's will is obeying His law. Christ said: "I delight to do Thy will, O My God; yea, Thy law is within My heart." Ps. 40:8. "If ye love Me, keep My commandments." John 14:15. "Ye are My friends, if ye do whatsoever I command you." John 15:14. "He [Christ] became the Author of eternal salvation unto all that obey Him." Be not deceived. Obedience is the only test of loyalty.
THE POWER OF FAITH VERSUS THE POWER OF UNBELIEF.
By G.
THERE is a power in unbelief, but it is a power for evil. It is a negative and not a positive power. The preventive power of unbelief is appalling, and its influence is world-wide. It is the medium through which the enemy of souls has robbed mankind, from the beginning, of the blessings which God has had in store for the race. Through unbelief Adam and Eve lost their Eden home and became subject to death, entailing upon the earth a great curse of unfruitfulness, and upon themselves onerous toil in order to procure the necessaries of life. Through unbelief Cain’s offering was not acceptable to God, and he became a murderer, involving increased curse upon the earth.
Through unbelief the antediluvians became so wicked that their every thought was only evil continually, and God destroyed them all, excepting eight souls who believed His Word.
Through unbelief the people of Sodom brought down upon themselves the fire of God’s wrath. Those who perished in the flood had the Gospel preached unto them by a faithful messenger, but they would not believe. Those who were destroyed by the fire and brimstone in Sodom and Gomorrah could have been spared had there been but ten who would believe the Word of the Lord. Through unbelief Esau sold his birthright for one morsel of meat; and "afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance [no way to change the transaction], tho he sought it carefully with tears."
Through unbelief the children of Israel failed when in sight of the promised land, and were not able to enter in. The consequence was thirty-eight years of wandering in the wilderness, and the death of all who were over twenty years old when they came out of Egypt, excepting Caleb and Joshua. The lesson of their experience and their fate is made very emphatic to us in the Epistle to the Hebrews, chapter 4:1, 2: "Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For 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." We learn from this that in all the ages it is unbelief of the Gospel which separates men from the power of God.
Coming down to the time of Christ’s earthly ministry, we read of His visit to Nazareth that "He did not many mighty works there because of their unbelief." Matt. 13:58. The record does not say that He would not do many mighty works, as tho He resented their unbelief, but that He could not thus work. If the mighty healing power of Jesus was limited by the unbelief of His fellow-townsmen, so that He could not do for them as He would, are not the saving power of the Gospel and the healing power of the Holy Spirit as surely hindered by unbelief to-day? We often hear afflicted people complain that the ministers of to-day can not heal diseases as in former times. Such complaints are, in part, at least, the result of misconception. While there is no doubt that there is a great lack of faith on the part of the ministry, many of them holding that "the days of miracles are past," yet even such a minister as Christ Himself could not do such miracles without faith on the part of those who sought the benefit, either for themselves or for others not physically or mentally capable of exercising faith.
A certain father besought Jesus to heal his son, who was possessed of an evil spirit that would cast him into the fire and into the water. The father said, "If Thou canst do anything, have compassion on us, and help us." And Jesus answered, "If thou canst believe, all things are possible to him that believeth." Then "the father of the child cried out, and said with tears, Lord, I believe; help Thou mine unbelief." See Mark 9:17-27. In answer to the father’s faith, the afflicted son was healed. This was a case, however, in which the disciples had been unsuccessful because of their unbelief; and in addition to this, Jesus told them that "this kind [of spirit] goeth not out but by prayer." To a leper whom Jesus healed He said, "Thy faith hath made thee whole." Luke 17:19. To a man whose sight had been restored, He said, "Thy faith hath saved thee." Chapter 18:42. The same words were said to others whom He healed.
When Paul was preaching at Lystra, on a certain occasion, there was a man in the congregation who never had walked, being crippled in his feet. Paul, "steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked." Acts 14:8-10.
Reverting to the power of unbelief, we cite the case of Jerusalem. Weeping over the city, Jesus said: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" Matt. 23:37. Many times, then, this people of special privileges prevented the outpouring of God’s choicest blessings by their unbelief. But there is such a thing as exhausting the forbearance of God. Hear the result of their often resisting; yea, preventing, His gracious designs toward them: "Behold, your house is left unto you desolate."
But, notwithstanding the negative power of unbelief, the positive power of belief of the Gospel is far greater. "I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth." Rom. 1:16. "For God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." John 3:16.
QUESTION CORNER
By Editor
NOTE.—We wish those who ask questions to take particular notice: (1) Only such questions will be answered here as we believe to be of general interest and information. (2) We can not undertake to explain from four to a dozen scriptures, as in one sentence we are often requested to do. (3) Do not ask to “explain” a certain text or passage. State clearly the point in question. (4) Give full name and address, not for publication unless desired, but as evidence of good faith, and to give us the privilege of replying by letter if deemed best. (5) Unsigned communications of any kind find the quickest way to the waste-basket. (6) It is always well to inclose stamp. (7) “Foolish and unlearned questions avoid,” also those that minister to mere curiosity. (8) Study the Scriptures yourselves.
1058. G. W. L. and Others.—There is no truth whatever in the story printed in Eastern papers that the Rev. Mr. Gibson had confessed to the murders of which Theodore Durrant was adjudged and charged. There is no reason to believe, so far as we know, that Mr. Gibson was any way involved; and he has made no such confession.
1059. I. C. Mark 14:51, 52.—It is thought that the young man who fled, leaving the linen cloth in the hands of those who tried to seize him, was Mark, who lived in Jerusalem. The ground for this belief is that he is the only evangelist who mentions it. Those who attempted his capture were the young men who were concerned in the arrest of Jesus. But what difference does it make?
1060. Mrs. S. D. McM. Melchisedec. Jerusalem.—Melchisedec comes from two words meaning “king of righteousness.” Salem means “peace.” Peace comes from righteousness. Salem was the old name of Jerusalem, of which Melchisedec was king. He was a real man, and is so treated in the Bible. The facts of his name, and its meaning, his character, his having no given priestly pedigree, his being both king and priest, and his ruling over the city Salem, made him a fitting type of Christ in His kingly priesthood. The word “Jerusalem,” according to Strong, comes from two words signifying “founded peaceful.”
1061. F. M. First-Begotten.—The terms “first-begotten” and “first-born” do not always mean priority of time, but pre-eminence. In God’s purpose Christ was first. He was in purpose and gift the first lamb slain, even before the foundation of the world. He was in purpose the first-born from the dead, because by virtue of Him all live. Israel and Ephraim were counted the first-born, tho Esau and Manasseh were first in point of time. Compare Gen. 27:19 with Ex. 4:22, and Gen. 48:14 with Jer. 31:9. But God made them the first-born in pre-eminence. See Ps. 89:27.
1062. J. J. W. End of World.—Matt. 24:14 refers to the end of the world, or the end of the Gospel age, when Christ leaves His mediatorial seat as priest. Then it is that the great day of God’s wrath begins, to which Acts 2:20 refers.
1063. S. B. T. Death of Children.—God left the people of Palestine in the land as long as there was any hope for them. He would not let His people go there till the Canaanites had filled up their cup of iniquity. Gen. 15:16. They finally became so corrupt that their very children were born so depraved that Infinite Wisdom saw no hope for them. It was a mercy to destroy a race that perpetuated only evil. Read the account of the Midianites in the light of the above.
THEIR IDEA OF BEING AMERICANS.
HAWAII is now a Territory of the Union, with a territorial form of government, and so passes away the last vestige of the Government of the Republic of Hawaii. The territorial government was formally inaugurated June 14, when Governor Dole took the oath of office and delivered his inaugural address. Concerning the new situation a press correspondent says that the going into effect of the territorial act was signalized on a large number of the plantations by strikes and labor troubles. The most serious difficulties have been experienced on the island of Maui. The Japanese laborers have been the most active in the troubles, tho the strikers have not been confined to that nationality.
The primal cause of the trouble seems to have been an idea widespread, especially among the Japanese, that the territorial act, besides abrogating their contracts, made them American citizens, and that no American citizen could be required to work for less than $1.00 a day. Where this $1.00 a day idea did not prevail, the principal purpose of the strikers seems to have been to compel a surrender of their labor contracts, the idea prevailing that until the written contracts were actually delivered up they might still possibly be of some force and effect, at least a trap or stumbling-block for the unwary.
On June 15 there was practically a universal strike of Japanese laborers, joined in by many Hawaiians and Portuguese, on the island of Kauai. There was no violence, simply a cessation of work. At Kealia it is reported that 643 Japanese were given their contracts, whereupon they immediately went to work, making no demand for an increase in wages. On other plantations of Kauai the same thing was done, ending the strike so far as the Japanese were concerned. On Maui the planters, several days before Admission day, decided to increase the maximum wages paid field hands to $17 a month, paying that to all who had shown a certain degree of capacity and had been peaceable. So strong seems to have been the $1.00 a day idea, however, that this apparently merely confirmed it in the minds of many of the laborers, and, as a consequence, practically all the laborers on Wailuku and all the Japanese on Haiku plantations quit work and the plantations had to shut down.
