"THE EMPEROR-PRESIDENT" IN THE FOOT-PRINTS OF JULIUS CÆSAR.
[In Three Articles. This Is the Third.]
IF Abraham Lincoln were permitted to rise from among the dead and examine the present apostasy from and repudiation of republican principles, would he not again exclaim with increased emphasis, "These are bad times, and seem out of joint"?
What would he say to those representative men who claim that it is their duty "to resist the crazy extension of the doctrine that government derives its just powers from the consent of the governed," and that from henceforth they must act upon the principle that "governments derive their just powers from the consent of some of the governed," and who say that "the Declaration of Independence, . . . that declares that all governments derive their just powers from the consent of the governed, if that is to be literally construed, there never was a greater falsehood palmed off by the devil upon a credulous world," and that "a Constitution, a national policy, adopted by thirteen half-consolidated, weak, rescued colonies, glad to be able to call their life their own, can not be expected to hamper the greatest nation in the world," and that government can be conducted "without the Constitution," and, in the matter of supplying good government to people, "it matters little whether the ballot has much or little to do with the process"?
Would he not reply to those vicious interpretations of the Declaration of Independence, and to those subverters of the Constitution, as he replied once before in its defense: "The people of these United States are the rightful masters of both Congress and courts, not to overthrow the Constitution, but to overthrow the men who pervert the Constitution"?5
Would he not exclaim to those who now claim to be hampered by the Declaration and Constitution as he exclaimed before: "The assertion that 'all men are created equal' [and that government derives its just powers from the consent of the governed] was of no practical use in effecting our separation from Great Britain, and it was placed in the Declaration, not for that but for future use; its authors meant it to be, as, thank God, it is now proving itself, a stumbling-block to all those who, in after times, might seek to turn a free people back into the hateful paths of despotism"?
Would he not write in letters of gold upon the standards of the oppressed but liberty-seeking people of earth everywhere the words he once uttered: "If there is anything which it is the duty of the whole people to never intrust to any hands but their own, that thing is the preservation and perpetuity of their own liberties and institutions;" that "the doctrine of self-government is right—absolutely and eternally right"?
Would he not inscribe in burning characters on the lintel of every threshold of the congressional halls those other words, dear to every true American, that "no man is good enough to govern another man without that other's consent. I say this is the leading principle, the sheet-anchor of republicanism. Our Declaration of Independence says so. . . . Allow all the governed an equal voice in the government, and that, and that only, is self-government. . . . When the white man governs himself, that is self-government; but when he governs himself and also another man, that is more than self-government—that is despotism. . . . In our greedy chase to make profit, . . . let us beware lest we tear to pieces even the white man's charter of freedom. . . . Feeling prosperity, we forget right—that liberty is a principle we have ceased to revere. . . . Stand with anybody that stands right. Stand with him while he is right, and part with him when he goes wrong. . . . To desert such ground because of any company is to be less than a Whig—less than a man, less than an American. . . . I do not for any cause propose to destroy, or alter, or disregard the Constitution; I stand to it, fairly, fully, and firmly."
Abraham Lincoln is dead and gone, but did there perish with him the true spirit of justice, loyalty, and freedom? The greedy spirit to make gain by any means, lawful or unlawful, has crushed out of the hearts of many American citizens, in this, the hour of temptation, every virtue of loyalty to constitutional restrictions and privileges, every sense of human justice and individual rights, and every well-spring issuing the pure essence of life, liberty, and happiness.
This is not theory, it is a fact, demonstrated in actual events. A thief knows that it is wrong to steal before he steals. Then why does he steal?—Because he entertains impulses of wrong in his heart until they outgrow those of right, and when the decisive hour of temptation presents itself, they break their guarded restraints, and the man becomes the slave of his own passions and desires. Republican forms of government are possible only, and can exist only, as long as the individual men of the government can govern their own lives on moral principles, and be the masters of their own appetites, passions, and inclinations; they can exist only while men are willing to stand by duty and principle in preference to pleasure and gain, and justice and freedom, rather than maternal expediency and political, domineering aspirations.
A republic is a government "of the people, by the people, and for the people." The government is "of the people," and the people are governed "by the people," "for the people;" that is, they are governed by themselves, for themselves. The stability and possibility of a republic lasts only as long as the Constitution and the spirit of its principles and life reign in the hearts of the people who compose the government. As long as the Constitution abides in the hearts of the people, it is "of the people" and "for the people," and they are willing to be governed "by the people;" but if in the course of time the hearts of the people should change and become different from those who framed the Constitution, it must follow also of necessity that the Constitution will no longer meet the wishes of the people. It is then no longer a Constitution "of the people," nor "for the people," and they are not willing to be governed any longer "by the people." In the very nature of the case, one of two things must change—the republic or the hearts of the people. If the republic is to stand, the hearts of the people which are at enmity with the Constitution must change, and revere it, and stand by it, "fairly, fully, and firmly."
A departure from this obligation, this privilege, this principle, means the downfall of the republic. Mark well, it is an established fact, shown in the declaration of representative men, that the greatest nation in the world is not going to be hampered by the Constitution drawn up by thirteen half-consolidated, weak, rescued colonies, and that they are going to rule the Philippines without their consent and against their will, that they will rule them "without the Constitution."
Do you not see that in reality and practise the Constitution and all the essence of a true republic have already fled out of the hearts of those who hold to these things? It is not the paper upon which the Constitution is written that holds a republic together, but the spirit that dwells within the hearts of its people and public servants. We might have a despotism under the name of a republic. Its appearances and pretensions may be profuse, but its real character and life gone. A noted historian writes: "So surely as a republic passes away, a despotism takes its place. It may be an elective despotism, but it is none the less a despotism. It may indeed be a despotism of the many—of the majority. . . . Shortly after this it becomes a despotism of a few. And at last, erelong too, it becomes a despotism of one."
With these axiomatic principles constantly kept in view, we will be able to see the utter impossibility of preventing this republic, if it continues and persists in its present onward course of imperialism, of conquests and subjections, from changing into a military empire. Another statement to be borne in mind is that long-established constitutional bulwarks are not to be swept out of existence by a momentary vote, but that, in every instance in the past, its change had to be ratified by the sacrifice of thousands.
If the records of history are worth anything, they do establish this fact and teach this lesson that the transition from a republic to an empire is a troublesome, fearful, and bloody transition. And why should all this be? A once liberty-loving people, and a liberty-seeking people, just emerging from tyranny, will not, under any compromise, allow themselves to be oppressed while their equals enjoy the increase of liberty which they have lost, and of which it is intended to rob them.
If the people were all Christians, they would endure oppression without a murmur, without dissent, unless the powers would come in conflict with the requirements of God and attempt to rule conscience. But, as it is, the majority are not Christians.
Truly, honestly laying aside all political preferences and attachments, and making our decision upon what is absolutely right and humane, and standing by principle, virtue, and justice instead of party, greed, and material expediency, are we not obliged to say, and to say out of sorrowful hearts, "justice standeth afar off, and equity can not enter"? The glory of the republic is departed, and its inhabitants live in thraldom.
The authors and propounders of American liberty, justice, and independence are dead and gone, yet their words survive, not in the hearts of the people, but on old paper. The Constitution's guardians seem to be at enmity with it and with all who hold to it. Truly, in the words of Abraham Lincoln, "its authors meant it to be, as, thank God, it is now proving itself, a stumbling-block to all those who, in after times, might seek to turn a free people into the hateful paths of despotism." The same is true of the Declaration of Independence.
You may ask, What is the good of writing all this? We see in it the handwriting of God. We see in it all, in the light of prophecy, the final sign of all signs which were to foretell the end of human history, and be the prelude of a time of trouble among nations such as never was since there was a nation. The storm is coming. Are you ready? If not, "get ready, get ready, get ready." We not only want to know and get ready, but we wish to put these sacred truths upon fresh and new paper, and spread them like autumn leaves, so that honest hearts may be vivified and catch new rays of hope of the coming King and kingdom, at the end of this threatening universal catastrophe.
"Be ye therefore perfect, even as your Father which is in heaven is perfect."
"Follow peace with all men, and holiness, without which no man shall see the Lord."
C. S. LONGACRE.
THE DECEPTION OF FEELING AND APPEARANCE.
By David Paulson, M.D.
THE righteous man is content to live by principle, and know by faith that the results will be good, whatever the appearances.
The sinner lives by feeling, and is moved by impulse, and accepts nothing only as he is justified by the immediate sight. Socially, he is often entertained when he is amused; whatever intoxicates his mind for the moment satisfies him mentally. Morally, he judges his own goodness by the state of his feelings. To him the value of the religious service depends entirely upon the amount of enthusiasm that is present. Physically, he is willing to spend his money for that which is not bread, providing it will give him an immediate feeling of strength. Therefore any agent by which he can secure the heaviest mortgage upon his future nervous energy is by him considered to be the greatest remedy.
The Christian is willing to water with his own tears the seed which he sows in faith, and in due time he reaps a harvest which causes him unmeasured rejoicing.
The sinner looks upon his body simply as a harp the strings of which are to be played for his own selfish pleasure. He thus sows in joy, but, contrary to the Christian, he reaps in bitter tears. And, even while thus reaping, he is still so wedded to appearances and feelings that he is actually contemplating some means whereby he can extract a little more temporary pleasure out of his wrecked and nervous system, thus striving, if possible, to disguise the bitterness of the harvest which he is reaping as a result of his previous sowing.
DAVID PAULSON, M.D.
THE NECESSITY FOR A NEW BIRTH.
By J. O. Corliss
BY becoming a sinner man lost access to the tree of life, and so was prevented from living forever in sin—an alien from God. It is evident that the original life force given to the first pair was not intended to supply continued animation; otherwise, access to the tree of life would not have been necessary for the continuation of life. It follows, therefore, that when man was denied access to the tree of life, his power to live forever was entirely cut off, unless he could in some way regain the approach to that spring of life from which he had been excluded by sin. Gen. 3:22-24.
To remain in sin was to be barred from the tree of life and finally to perish. But God so loved the race, degraded tho it was, that He gave His only-begotten Son, that whosoever would believe in Him "should not perish, but have everlasting life." John 3:16. The plan was to restore, through Christ, that which would have been received from the tree of life had man not forfeited his access to it. Christ was therefore the "living Bread," or the "Bread of life," sent down from heaven, to restore life to as many as would receive Him. John 6:33-35, 50, 51. From Christ's life man may receive an abundance of life, which can come from no other source. John 10:10.
Having been created in the image of God, man's moral powers were of course made perfect. His ability to continue in being, with the faculty of enjoying the delights of holy companionship, were dependent on that divine life from God by which he first came into conscious existence. Gen. 2:7. But when, through sin, that life was forfeited, every faculty which depended on it for sustenance, fell under decay. When the life actually departed, the senses became dormant, because they were left without motive power. In order, therefore, for man to permanently regain the use of these, he must become possessed again of that very life which alone can restore the image of God in him; otherwise he perishes.
Had Adam and his posterity retained the privilege of eating from life's tree, and carried out the injunction to "multiply, and replenish the earth" (Gen. 1:28), the birth by an earthly parent would have sufficed by which to live forever, because of the continual supply of life afforded by the tree of life. But when the race was cut off from that, which was the only source of life, it follows that, if no remedy were provided, man could hope for no extension of life. The effect of the first birth into life having been lost through sin, man must be born again, or re-created unto eternal life, because God can not attach to the corrupt old man His own power of existence, as that would be to associate it with sin, the very cause of its withdrawal from the race after He had bestowed it upon our first parents.
The gift of God in Christ, in order to relieve man's unfortunate plight, must, therefore, be the gift of eternal life. Rom. 6:23. In other words, it must be the restoration of man to the privileges of the tree of life, that he may eat and live forever. "In Him was life; and the life was the light of men." John 1:4. As the second Adam (1 Cor. 15:45), Christ appeared to restore that right which the first Adam lost to the race. Thus He was to be the medium through whom this right might be reclaimed.
In referring to the long-cherished promise of the Son of God to be the Saviour of the world, the prophet calls Him "Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace." Isa. 9:6. As the everlasting Father, He begets men unto a life that is more "abundant" than that received from the natural father,—even everlasting life. This was the point Jesus sought to impress on the mind of Nicodemus, when He said, "Except a man be born again, he can not see the kingdom of God." John 3:3. The ritualistic services of the Jewish Church, of which Nicodemus was a ruler, did not comprehend this thought. It knew nothing of that transformation by the life of Christ which restores the sinner to the relation of a son of God (John 1:11), and so the words of the Saviour were a deep mystery to the worldly ruler.
To be in sin is to be under condemnation to death, and so to be counted already dead, in the economy of God. Eph. 2:1. But through faith in Christ, who is our life, such may be quickened, or made to live with Christ. Verse 5. This life is forced upon no one against his will. If any do not desire to regain the life lost through Adam (Rom. 5:12), their choice will be respected, according as is indicated by the course pursued during natural life. But whoever accepts this new birth from Christ, the everlasting Father, receives as a personal gift that which the race lost by Adam's forfeiture,—everlasting life.
To reject Christ is to reject the life He brings to a destitute world, for the reason that there is no source of continued life beyond this state of being, outside of the gift of Christ. "This is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." 1 John 5:11, 12. How plain this statement, and how important one's choice in view of it! How comforting it is also to those who give up all for Christ, as the apostle says: "These things have I written unto you that believe on the name of the Son of God; that ye may know [be assured] that ye have eternal life." Verse 13.
Without the new life from above to create anew the lost power of man's mind, he can not possibly comprehend God, and so of course can not live forever; for God is a consuming fire (Heb. 12:29), which will devour everything not in His own image (Deut. 5:25, 26; 1 John 3:2). So, in order to become a new creature, one capable of appreciating the works of God, with power to continue forever in His righteousness, one must be in Christ, that is, born in Him, and live in Him continually. 2 Cor. 5:17-21. To know God and Christ is eternal life (John 17:3), but the mind must be renewed in order to prove what is acceptable to God (Rom. 12:2).
It being true that the mind depends on being renewed through the new birth, for the highest use of its powers, it is quite evident that without the everlasting life imparted by the new birth, the conscious use of the mind can not continue forever. It also follows that when the natural life ceases, by which the mind is now operated, the mind's consciousness must also be suspended with it, until the loss of motive power has been regained. The further discussion of this point must wait for another paper.
J. O. CORLISS.
[The next article in this series is "Man's Condition in Death."]
A NEEDED REFORM.
By H. P. Holser
BY PASTOR H. P. HOLSER.
WHILE crossing the Mediterranean on an Italian steamer, I one day listened to the officer on the bridge giving orders to the engineer. As he called out, "Piano," the engine slowed down, indicating that the word "piano," as used in current Italian, means "slow" or "soft." This, of course, at once suggested to me that the instrument which we call piano is so named because it has soft tones; and this fact at once suggested why the instrument is called piano-forte. Forte means loud, strong; hence a piano-forte is an instrument on which can be produced not only soft and delicate but loud and strong tones.
How long I had used this word without thinking of its meaning! And of how many other words can the same be said! This fact reveals an important defect in our educational system,—a failure to teach people to think, to investigate. This defect is partly due to the character of our language. With all its good features, the English language is defective in originality; it contains too many foreign words; hence, we seldom know the origin of a name, or the reason why a thing is called what it is, without looking it up in the language from which it was taken. This is unfortunate, for it leaves us in ignorance of very common things; or, if we learn them, we must do so in a roundabout way,—obtain by a long process what a child would know if the names were from every-day words of our own tongue, instead of foreign terms. For illustration, an Italian without education knows the meaning of musical terms used in English books which an American knows only after special study. An Italian youth knows what dolce means as naturally as an American child knows what sweet means. He knows that before he learns to read the primer.
The use of foreign names is but a relic of the old pagan system which flourished in Egypt, and which was continued in the Roman Church. The Egyptian priests endeavored to keep knowledge locked away from the common people; the Romish priests did the same by translating the Scriptures and performing church ceremonies in Latin only, a language which the masses could not understand. But the Reformation broke up this system and gave the Bible to the people in their own tongue. Would that the same reformation had taken place in every branch of learning and in the English language.
Such a reformation has for some time been taking place in the German language, partly due to the initiative of the present emperor. The effort is to replace all foreign words by pure German words. In former days, when the courts and elite of Europe used the French, many foreign words were introduced. In Germany the common word for "ticket" was the French billet. This has been replaced by the German word fahrkarte (literally, riding card); "bicycle," by fahrrad (riding wheel); "telephone," by fernsprecher (distance speaker); "phonograph," by sprechmaschine (talking machine), etc. But it seems to be difficult to settle on a substitute for the word "cigar;" of the7many suggested, sargnagel (coffin nail), seems the most appropriate.
In the same manner all foreign names might be eliminated from the English. As we are not accustomed to this, it would to many seem too common-place and homely; and this reveals an existing evil,—a lack of the simplicity which we find in the German and other languages. Lack of simplicity is simply pride; and pride always imposes needless burdens; it here lays on us the burden of learning by hard study of a dead language what we might know without further knowledge than a common use of our mother tongue. We take two or three steps to the fountain instead of one.
We call the flesh of sheep mutton. The word "mutton" is French, meaning sheep. When a child for the first time hears this flesh called mutton, he has no idea from what animal it came; he must be told that mutton is sheep; while a French child knows this without special instruction. Again, take the word "cotton," another French word. This name does not in itself suggest the origin of the cloth; but in the German the name conveys to the child an idea of its origin,—baumwolle (tree-wool). By this any German child would know on first hearing that cotton is cloth, made from a substance like wool which grows on a tree.
Another evil of this system of foreign names is that it does not cultivate the habit of thinking or inquiring for the reason or origin of a name. People fall into the habit of using terms all their lives without knowing their true meaning, or why a name is what it is. Few people know why the first day of the week is called Sunday. Were the present system of education such as to train the mind to think, and inquire into the reason for things, many would soon be led to discover the heathen origin of Sunday, and would thus be led to the Bible truth concerning the Sabbath.
It is a very common thing in America to think that Sunday is the Sabbath. But in Europe you will find that people are much more intelligent on this point. Nearly everybody admits without argument that Sunday is not the Sabbath, and that according to the Bible, the Sabbath is the seventh day of the week, or Saturday. May not this be due in part to the fact that these people use fewer foreign words, and hence better understand the meaning of the terms they use?
Tho we can not hope at this late day to reform our language, we can make a reform in education, both in the home and school, and constantly strengthen the habit of thinking, investigating. This habit once formed will lead us to avoid many commonly-accepted errors, and to find many precious gems in God’s Word that we would otherwise never discover.
THE PLAN OF SALVATION IS NOT AN EXPERIMENT.
By H. F. Phelps
A MATTER that is of the deepest interest to every soul is that the plan of salvation is not an experiment in a fallen world. The plan of salvation, through Christ, who is the embodiment of the wisdom and power of God, was laid in the beginning in the eternal purpose of God. He is the mighty God. He is no respecter of persons. Acts 10:34; 1 Peter 1:17. He changeth not. "I am the Lord, I change not." Mal. 3:6. "With whom is no variableness, neither shadow of turning." James 1:17. He is "the same yesterday, and to-day, and forever." Heb. 13:8. He declares "the end from the beginning." Isa. 46:10. These declarations are full of significance. This is His own witness concerning Himself. It is, then, but a just conclusion that the eternity of God's purpose embraces the universe of worlds. The thoughts of God are not only "higher" than our thoughts, but "very deep." They are so all-embracing that they take in all the intelligences of all the eternal worlds, and cover duration from the eternity of the past to the eternity of the future.
We repeat again that the plan of salvation of a lost world, through the Gospel of Jesus Christ, which is the power of God unto salvation to all that believe, is not an experiment devised after the fall of this world, to meet an unexpected emergency, an unforeseen event, but it is the carrying forward of the same one eternal purpose of saving all the universe, if only the universe would believe. And all the universe of worlds believed, except this one world, and they are saved by that same power of God. And that same power of God, which is the Gospel of Christ, is still held out to all who will believe in this world, as the only means of their salvation. And it is a salvation, not only from the consequences of sin, but from sinning; for it is a present salvation, as well as a future salvation.
Inasmuch as it is not an experiment devised to meet an unexpected emergency, but it is the carrying forward of the one eternal purpose of God in the presentation and manifestation of His creative power through Jesus Christ, there is no possibility of a failure. And this, the very existence of the eternal worlds declare. For, being able to bring into existence countless millions of worlds, and being able to hold them in their places, suspended in space, resting upon nothing less than the power of His word which brought them into existence, He is able, by the power of that same word, to recreate a fallen world, and that without any possibility of a failure. This He is doing. And this He will accomplish by the power of His own word, whether we believe it or not. Our unbelief makes no difference with the carrying out of the purposes of God; but it will make a very great difference with us, for we may or may not enjoy, according to our belief or disbelief, the eternal blessings of the final accomplishment of that purpose. For in the end, in the ultimate of all this controversy, it will be as good with this world as tho it had never fallen. And with all that believe to the saving of the soul, it will be just as good as tho they had never sinned; for we shall be like the angels of God. Praise be to His name.
H. F. PHELPS.
THE FULNESS AND RICHNESS OF THE BIBLE.
ONE of the most remarkable points of difference between the Bible and other books is to be found in the fact that the more the sacred volume is studied the more novel and fresh do its teachings appear, while, in the case of other books, the ideas are mastered after a certain amount of time has been spent upon them. In other words, the Bible is inexhaustible, while the ideas of other books can be comprehended and exhausted. As has been well said of the Bible, the person “who searches most finds most to reward his pains.” When we consider the fact that for ages this book has been studied by the wisest of men and women, and that millions of people diligently study its pages at the present time, we can not but be amazed that its treasures are still far from being exhausted.
Dr. H. Clay Trumbull has said, “Out of the Old Testament and out of the New a studious learner can ever bring forth precious things—both new and old.” Prof. Calvin E. Stowe once said that, altho he had gone carefully over the Bible in the original languages more than a score of times, studying it verse by verse and word by word, he had never gone over any passage without finding some important truth that was new to him.
“Never suppose,” said he, in an address to Sunday-school teachers, “that you have yet gained in your studies the fullest meaning of the simplest text of the Bible.”
Said the great preacher, Charles H. Spurgeon: “After preaching the Gospel for forty years, and after printing the sermons I have preached more than six and thirty years, reaching now to the number of two thousand two hundred, in weekly succession, I am fairly entitled to speak about the fulness and the richness of the Bible as a preacher’s book. . . . There can be no difficulty about finding themes totally distinct from those we have handled before; the variety is as infinite as the fulness. A long life will only suffice to skirt the shores of this great continent of light. In the forty years of my ministry, I have only touched the hem of the garment of divine truth; but what virtue has flowed out of it! The word is like its Author,—infinite, immeasurable, without end. If you were ordained to be a preacher through eternity, you would have before you a theme equal to everlasting demands.”
Said Bishop Butler, “It is not incredible that a book which has been so long in the possession of mankind contains many truths as yet undiscovered.”
Even infidels have testified to the fact that the Bible is an inexhaustible book. Heine, the great poet, in spite of the fact that he was not a believer in the divine origin of the Bible, said of the volume: “What a book! Vast and wide as the world, rooted in the abyss of creation, and towering up beyond the blue secrets of heaven! Sunrise and sunset, promise and fulfilment, life and death, the whole drama of humanity, are in this book.”
But, while the Bible is an inexhaustible book, a child can read it with appreciation. Its most important truths—those relating to salvation—are not beyond the comprehension of the most simple mind, altho they are too deep for even the greatest minds to grasp in their fulness. As has been well said, the Bible “is a brook where a child may wade; it is an ocean where a whale may gambol.”—Union Signal.
QUESTION CORNER
By Editor
1023. A Generation. W. D. S.—A generation has several meanings. Generally, the body of persons existing at the same time or period. The generation of Matt. 24:34 would be those who gave and among whom was given the last message to the world.
1024. Matt. 24:40, 41. Mrs. S. P.—This scripture shows the separation which will take place between the righteous and the wicked when probation is past. Compare with Luke 17:34-37. The plagues represented by vultures (see R.V.) will take or seize the wicked and leave the righteous. See Mal. 3:18. That will be the time when Christ leaves His mediatorial seat and stands up to reign.
1025. Rev. 11:1-12. Mrs. C. E. T.—The scripture is too long for explanation in this column. See "Great Controversy," vol. 4, chapter 15; also "Daniel and the Revelation." These books may be obtained at this office. There may be an article on the "Two Witnesses" in the SIGNS erelong.
1026. War. M. B.—The Lord is Ruler among the nations. He still uses nations to work out His will. He did the best He could under the circumstances with the nations of old, and specially the nation which was peculiarly His. He used them as His instruments in various ways. The instruction in Matt. 5:39 and 26:52 is addressed to individuals, not to nations. The nation of God now is composed of regenerated individuals of peace.
1027. Divine Healing.—We have no tract on divine healing. Read the article on the first page in this issue. There will, the Lord willing, be others before this volume closes.
1028. 2 Cor. 5:8; Phil. 1:23; 2 Cor. 12:2, 4. Mrs. R. J. N.—These texts require too much space to be answered here. Read the articles now printing on the "Nature of Man," by Mr. Corliss. Study the underlying principles. In those articles your questions may be answered.
A SAD CONDITION AND GREAT NEED.
THE condition, and we say it sadly, is the backslidden, low, spiritual condition of the professed Protestant churches. This is what the Christian Advocate, the leading organ of the Methodist Episcopal Church, has to say as to conditions in that great body, in its issue of February 15:—
"That the Methodist Episcopal Church, with nearly three millions of communicants and a vast army of Sunday-school scholars, should add less than 7,000 to its membership in 1899, is startling. That in the same period it should show a decline of 28,595 in those avowed and accepted candidates known as probationers, is ominous. Such a situation has not been frequent in our history, and when it has occurred the usual result has been to awaken the church to its need of divine assistance and concentrated work. In some such instances the year of drought has been succeeded by several years of extensive harvests. . . .
"No reverent person can charge the decline to God, the Father Almighty, to Jesus Christ, His only Son, our Lord, or to the Holy Ghost, in whom the church ceaselessly declares its belief. It must, therefore, lie at the doors of every church. The only remedy is concentration upon the conviction and conversion of those whom the churches can reach through the preaching of the Word, meetings for prayer, praise, and testimony, the Sabbath-school, and direct and intense personal effort.
"While conferences are steadily declining, population in the same territory is increasing. In these conferences districts are weakening, and in these districts societies are becoming lifeless. This inevitably leads back to pastors and people. In the most fruitless churches there may be some who are doing all that man can do to build up the waste places, but the majority are indifferent; hence the decay."
Rev. W. S. Rainsford, D.D., Protestant Episcopal, of New York City, in a recent address in Philadelphia, said:—
"The church is not fitting herself to new conditions. The people don't want her, because away down in her soul she don't want them. Our clergy are narrow and ignorant. If we are going to be able ministers of the New Testament we have got to know our country for one thing. Wherever I go I see churches that are failures. You never see printed records of the falling, but you hear of the sudden collapse. What causes these failures?—Because the churches do not hold the fact that new times bring new duties. You don't suppose the church is absolutely right to-day. It is that spirit of life which means growth that the church wants. Church failures result not from lack of zeal or lack of earnestness, but because again and again the thing that is good in one age is not good in the next decade. New occasions have not taught the church new duties. Growth or death, choose which you will have. The living God's organization has to be the most vitally instinct with mind of any organization in the world. But it is not."
These testimonies might be greatly multiplied; but no careful spiritual observer of church life needs such evidence to convince him that
"The church has fallen, the beautiful church,
And her shame is her boast and pride."
What is her need?—Regeneration in Jesus Christ. Says the Springfield Republican of March 9:—
"Nearly every religious denomination in Christendom is confessing its need of a revival in interest. The Greek Church of Russia and Asia Minor must be excepted from the start; there no pulse stirs; there everything has fallen into the stagnation of a formal religion, under the crushing influence of despotic States."
"There is a great disturbance among the managers of religion because they feel that in some way or other they are losing their hold upon the people. If they know why, they are very loath to confess it. We are told by Roman Catholics that the pilgrimages to Rome in this jubilee year proclaimed by the pope to round out the nineteenth century are falling far short of the numbers expected. This is the very season when the visitors should be most numerous; for now Rome is most wholesome. If the great Roman Church can not draw devotional throngs to St. Peter's and the Vatican, what Christian church can hope to hold on to its confessors? We hear of the great and astounding apathy of the French Catholics."
A committee of Methodist Episcopal bishops, C. H. Fowler, F. X. Ninde, and I. W. Joyce, says:—
"To-day our Methodism confronts a serious situation. Our statistics for the last year show a decrease in the number of our members. The lost ground is paved with the dead. We are surrounded by powerful enemies. The attack is on every side. It is high time for every Methodist to take himself or herself to prayer and to call mightily on God for help."
Mr. Sheldon is moved to call for a revival in the paper he controls this week, as the only remedy for the condition of things in the religious world.
But, in the light of how the Word of God is regarded by many, very many leading divines, what hope is there of Gospel regeneration? The truth must come, if at all, through the Word. Begotten through the Word is the Bible mode; but men have lost faith in the Word. Ministers do not believe it. It is cut and carved and colored till it is unrecognizable.
And yet God's Word is the same to-day. Jesus Christ is the same. The re-creative power of the Spirit through the Word is the same. God has a living, growing progress in revelation in His Word, even the great threefold message of Rev. 14:6-14, which is fitted for the needs of these times. And, praise God, some will heed it, and stand triumphant on the crystal sea. Others will go down, and so fulfil many prophecies of God's Word, such as Rev. 18:1-4; 2 Tim. 3:1-5, and others. Reader, in which class will you stand?