“And as Jesus passed by, he saw a man which was blind from his birth.” And Jesus said, “As long as I am in the world, I am the light of the world. When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent). He went his way, therefore, and washed, and came seeing.” John 4:1-7.PTUK November 19, 1896, page 737.1

In this simple story we learn how literally true are the words of Jesus, “I am the light of the world.” Here was a poor man who in the midst of light was walking in darkness. Jesus said, “I am the light of the world,” and immediately gave the man sight. It is very evident that the poor man was wholly dependent on Jesus and His word for his sight. Jesus was literally to him the light of day.PTUK November 19, 1896, page 737.2

But that case is only illustrative. What Jesus was to that man, He is to all. He is literally the light of the world. “All things were made by Him” (John 1:3), and “in Him all things consist.” Colossians 1:17. God has sent His glory upon the heavens. Psalm 8:1, R.V. The light of which the sun was made bearer, is nothing less than “the light of the glory of God.” All the light of this world came from the word of God, who said, “Let there be light,” and “there was light.”PTUK November 19, 1896, page 737.3

It was the same word that gave light to the poor blind man. There was no healing virtue in the clay, nor in the water; but the man obeyed the command, “Go and wash,” and in those words of Jesus He found the light. Thus he found that the words, “Thy word is a lamp unto my feet, and a light unto my path,” are indeed strictly and literally true. He who follows Christ cannot walk in darkness, because He has the light of life. John 8:12.PTUK November 19, 1896, page 737.4

The man upon whom this miracle was wrought was only a poor beggar, who until that day had never seen the light, yet as soon as the miracle was performed, he had more true knowledge of the light than all the learned Pharisees and doctors of the law had. Note his clear and decisive answers under cross-questioning. When there was a doubt expressed as to his being the same blind man who begged by the wayside, he settled that question by saying, “I am he.” He was not ashamed to acknowledge his low degree.PTUK November 19, 1896, page 737.5

Neither was he ashamed to acknowledge his dependence upon Jesus for his sight. On being asked how his eyes were open, he said, “A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash; and I went and washed, and I received my sight.” It was a simple testimony to the truth, and therein lay its convincing power. The most learned man in the city could not have told it any better.PTUK November 19, 1896, page 738.1

Then there was a dispute as to the character of Jesus. First, he bluntly declared, “He is a prophet.” Note that he did not give it as his opinion or belief, but as a fact that admitted of no dispute. In his simplicity he did not presume to advance theories, but stuck to what he knew, and that was far better than theories. If professed Christians, and Christian teachers, were better acquainted with the practical facts of the Gospel, there would be far less groping among systems and theories.PTUK November 19, 1896, page 738.2

Further than these simple facts, the young man would not allow himself to be enticed. To the Pharisees’ declaration that Christ was a sinner, he replied, “Whether He be a sinner or no, I know not; one thing I know, that, whereas I was blind, now I see.” That was a fact which the Pharisees would gladly forget, but the young man held them to it; and it really settled the whole question. For to give sight to a man born blind, was a creative act, and showed the presence of Divine power. That being admitted, there could be no further question as to the character of Jesus.PTUK November 19, 1896, page 738.3

The result was characteristic. The Pharisees could not gainsay the fact so simply yet graphically told by the young man, but they were bound not to accept the light that had so brightly dawned upon him, and so they said, “Thou wast altogether born in sin, and dost thou teach us?” and they cast him out of the synagogue. When men meet facts which they cannot overthrow and will not accept, they betray their confusion by appealing to their age, or their position, or their learning.PTUK November 19, 1896, page 738.4

But the great lesson for us to learn is the reality of light which God gives by His Word, and the positive assurance with which those must speak, who have received that light. If all the philosophers of the world should unite to demonstrate that the sun is an opaque body, and that we actually receive no light from it, the most ignorant man in the street could say, “I don't know anything about your science, but I know I see;” and with that fact he could overturn all their theories. So the simple man whose eyes are open to see “the light of the glorious Gospel of Christ,” can silence every learned objection with the simple declaration, “I was blind; now I see.” Doubtless few will accept the truth through his simple testimony; but he may be sure that those who will not accept it on such evidence, would not accept it under any circumstances. One thing that an unlearned man knows is worth more than ten million things that wise men do not know.PTUK November 19, 1896, page 738.5

“A Shibboleth” The Present Truth, 12, 47.

E. J. Waggoner

The theory of the brotherhood of man may be preached freely among all civilised peoples. To the theory all civilised men give assent. But do they know what they are doing? Do they realise to what they are committing themselves? The practical acceptance of this fact as a truth must bring the unbeliever to an acknowledgment of the existence of God, and all which must logically follow. It will subject the Christian to an unfailing test as to whether he be in the truth or not. For, if the infidel and the atheist make the “brotherhood of man” an article of their creed, they cannot deny a common Father, and that is an acknowledgement of God, and their unavoidable filial allegiance. The Christian, by the very terms of his belief, is committed to this from the beginning. His application of the doctrine, or his failure to do so, becomes then a shibboleth by which he and his brothers may test the reality or the hypocrisy of his profession.PTUK November 19, 1896, page 738.6

When this test is applied what does it show? It shows that there is a fatal inconsistency between profession and practice. It proves that the rallying cry “The fatherhood of God and the brotherhood of man” is but words, empty, sounding words,-and in the mouth and minds of those who speak them there is no realisation of the depth of their meaning, or of the personal responsibility of every Christian life to be the personification of their spirit. In the mouths of wealthy, fashionable, mammon-loving church members they are a mockery. In the mouths of idle, ease-loving, careless, selfish, professing Christians they are a mockery. In the mouths of those who uphold caste and the power of artificial social distinction they are a mockery. In the mouths of those who cry, “Down with the unspeakable Turk, slaughter him!” or call, with vote or voice, for war in many lands,-they are a mockery. In the mouths of those who demand of law-making powers to enact religious dogma into law they are a mockery. In the mouths of those who ask for the enforcement of these religious enactments by constable, judge, and jury, they are a mockery. But there is One who is not deceived, and it is well that we “Be not deceived,” for “God is not mocked.”PTUK November 19, 1896, page 738.7

“Enforced Sunday Observance” The Present Truth, 12, 47.

E. J. Waggoner

Dr. Spence Watson, in a Westminster Review article, asks of the efforts of those societies which are trying to enforce Sunday observance by civil law, “What are they but the offspring of the same sour, narrow, bitter, persecuting spirit which, when it dared, rushed for the thumbscrew, the rack, and the stake, as free-thought grew stronger, descended to the pillory and the stocks, and now falls back upon threathening letters and writs of the High Court of Justice!” The thing needed, however, is the proclamation of the principles of the Gospel, so that those resorting to force in behalf of religion may see the iniquity of their course. The Sunday Societies, for whom Dr. Watson speaks, do not touch the real principle in their protests.PTUK November 19, 1896, page 738.8

“Russian Religious Laws” The Present Truth, 12, 47.

E. J. Waggoner

A Russian correspondent of a Continental journal gives an illustration of the manner in which Russian religious laws are made to bear upon Dissenters and Jews. Speaking of the town of Kainsk, he says: “A church is being built for the Female Gymnasium next door to the synagogue, which has stood here for the last century. The synagogal authorities have been told that they will have to remove their synagogue, as Jewish places of worship are not allowed by law to be situated within 700 feet of a church.”PTUK November 19, 1896, page 738.9

“The Promises to Israel. The Entering of the Law. (Continued.)” The Present Truth, 12, 47.

E. J. Waggoner

(Continued.)

After what we have already learned of the history of Israel, there is nothing that more concisely and simply states the purpose of God in speaking the law from Sinai thanPTUK November 19, 1896, page 739.1

THE THIRD CHAPTER OF GALATIANS

which we will briefly study. It is as simple as a child’s story book, yet it is as deep and comprehensive as the love of God.PTUK November 19, 1896, page 739.2

The sixth and seventh verses of the first chapter reveal to us the fact that the Galatian brethren had begun to fall away from the faith, being deceived by false teaching-by a pretended Gospel. Whereupon the Apostle vehemently exclaims: “Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. As I said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed.” Galatians 1:8, 9.PTUK November 19, 1896, page 739.3

The only portion of the Scriptures that was written when Paul preached, was that which consisted of the books commonly known as the Old Testament. When he preached he opened those Scriptures, and reasoned out of them; and the interested ones among his hearers searched the same Scriptures to see if the things which he preached were so. Acts 17:3, 11. When he was on trial for heresy and sedition, he solemnly declared that in all his ministry he had said “none other things than those which the prophets and Moses did say should come.” Acts 26:22. Now when we read again his anathema against any who should presume to preach a different Gospel from what he had preached, we know that if any man preaches anything different from what is found in the Old Testament, he brings the curse of God upon himself. This is a strong reason why we should faithfully study Moses and the prophets.PTUK November 19, 1896, page 739.4

Knowing therefore that Paul always and everywhere preached nothing “save Jesus Christ, and Him crucified,” we are not surprised that he breaks out, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?” Galatians 3:1. From the writings of Moses and the prophets they had been made to see Christ, not as one who was to be crucified, nor merely as one who had been crucified some years in the past, but as one plainly and visibly crucified among them. And it is from those ancient writings alone that he proceeded to revive their languishing faith and zeal.PTUK November 19, 1896, page 739.5

Theirs had been a thorough conversion, for they had received the Spirit, and had suffered persecution for Christ’s sake. So the Apostle asks, “Received ye the Spirit by the works of the law, or by the hearing of faith?” Verse 2. They had heard the words of the law, and had received them in faith, and thus the righteousness of the law had been wrought in them by the Spirit. “This is the work of God, that ye believe on Him whom He hath sent.” John 6:29. The Apostle was not depreciating the law, but only rebuking their changed relation to it. When they heard it in faith, they received the Spirit, and it was well with them; but when they began to trust in the flesh to perform the righteousness of the law, they ceased to obey the truth.PTUK November 19, 1896, page 739.6

Again the Apostle asks, “He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?” Galatians 3:5. It is a question admitting but the obvious answer that it was through the hearing of faith, “even as Abraham believed God, and it was accounted to him for righteousness.” Verse 6. They, like Abraham, had been justified-made righteous-by faith, not by works. Before we proceed further, let us have a few definitions. “Sin is the transgression of the law,” (1 John 3:4), and “all unrighteousness is sin.” 1 John 5:17. Therefore it follows that all unrighteousness is transgression of the law, and just as evidently that all righteousness is obedience to the law. So when we read that Abraham believed God, and it was accounted to him for righteousness, we may know that his faith was accounted to him for obedience to the law.PTUK November 19, 1896, page 739.7

This accounting of faith for righteousness was not an empty form to Abraham, nor is it to us. Remember that the accounting is done by God, who cannot lie, yet who calls things that are not as though they were, by the power by which He makes the dead live. Abraham actually possessed righteousness. Faith works. “This is the work of God, that ye believe on Him whom He hath sent.” “With the heart man believeth unto righteousness.” Romans 10:10.PTUK November 19, 1896, page 739.8

This little digression will help us to bear in mind that in the chapter before us there is no disparagement of the law, but the righteousness, which is the fruit of faith, is always obedience to the law of God.PTUK November 19, 1896, page 739.9

Abraham is the father of all them that believe. “Know therefore that they which be of faith, the same are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached beforehand the Gospel unto Abraham, saying, In thee shall all the nations be blessed.” Galatians 3:7, 8. The Gospel which was preached to Abraham is the same that is for “all people,” and which “shall be preached in all the world, for a witness unto all nations.” To “every creature” it is to be preached, and whoever believes it and is baptized, shall be saved. But in the Gospel “the righteousness of God is revealed from faith to faith.” The Gospel is preached “for the obedience of faith.” Obedience carries a blessing with it, for it is written, “Blessed are they that do His commandments.” “So then they which be of faith are blessed with faithful Abraham.” Verse 9.PTUK November 19, 1896, page 739.10

THE CURSE OF THE LAW

“For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” Galatians 3:10.PTUK November 19, 1896, page 740.1

A careless reading of this verse, or, perhaps, of the first part only, has led some to believe that the law itself, and obedience to it, is a curse. But a thoughtful reading of the last portion of the verse shows that such an idea is a grave error. “For it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” The curse is not for obedience, but for disobedience. Not the man who continues in all things that are written in the law, but the man who does not continually do all things written in the law, is the one who is cursed. Not a part only, but the whole, must be done; not a part of the time only, but continually. The one who does not that is cursed: therefore the man who should do that would be blessed.PTUK November 19, 1896, page 740.2

In the ninth and tenth verses of this chapter we have the same contrast of blessing and cursing that is presented in Deuteronomy 11:26-28: “Behold, I set before you this day a blessing and a curse; a blessing, if ye obey the commandments of the Lord your God, which I command you this day; and a curse if ye will not obey the commandments of the Lord your God.” On the one hand we have in one group, faith, obedience, righteousness, blessing, life; on the other hand we find bound together in one bundle, unbelief, disobedience, sin, the curse, death. The grouping is not in the least affected by the age in which one lives.PTUK November 19, 1896, page 740.3

“But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith. And the law is not of faith; but the man that doeth them shall live in them.” Galatians 3:11, 12.PTUK November 19, 1896, page 740.4

“The man that doeth them shall live in them;” but no man has done them; “for all have sinned, and come short of the glory of God.” Therefore no man can find life in the law. Thus it is that “the commandment which was ordained unto life,” is “found to be unto death.” Romans 7:10. And so it is that whoever attempts to keep the law by his own works, is under the curse; and to set the law before people who do not receive it in faith, is but the ministration of death to them. The curse of the law is the death which it inflicts upon the transgressors of it.PTUK November 19, 1896, page 740.5

But “Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.” Galatians 3:13. Here we have fresh evidence that death is the curse of the law, since death was what Christ suffered on the tree. “The wages of sin is death;” and Christ was made “to be sin for us.” 2 Corinthians 5:21. The Lord hath laid on Him the iniquity of us all,” and “by His stripes we are healed.” Isaiah 53:5, 6. It is not from obedience to the law, that Christ has redeemed us, but from its transgression, and from death, which comes by sin. His sacrifice was in order “that the righteousness of the law might be fulfilled in us.” Romans 8:4.PTUK November 19, 1896, page 740.6

Now this truth, that “Christ hath redeemed us from the curse of the law, being made a curse for us,” was as much a truth in the days of Israel at Sinai as it is to-day. More than seven hundred years before the cross was raised on Calvary, Isaiah, whose own sin had been purged by a live coal from God’s altar, and who knew whereof he spoke, said: Surely He hath borne our griefs, and carried our sorrows;” “He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him; and with His stripes we are healed.” This is identical with Galatians 3:13.PTUK November 19, 1896, page 740.7

Again, Isaiah wrote, with special reference to the children of Israel in their wanderings in the wilderness: “In all their affliction He was afflicted, and the Angel of His presence saved them; in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old.” Isaiah 63:9. And it is to David, long before the days of Isaiah, that we are indebted for those soul-cheering words: “He hath not dwelt with us after our sins; nor rewarded us according to our iniquities.” “As far as the east is from the west, so far hath he removed our transgressions from us.” Psalm 103:10, 12. That language describes an accomplished fact. Salvation was as complete in those days as it is to-day.PTUK November 19, 1896, page 740.8

Christ is “the Lamb slain from the foundation of the world;” and from the days of Abel until now He has redeemed from the curse of the law all who have believed on Him. Abraham received the blessing of righteousness; and “they which be of faith are blessed with faithful Abraham.”PTUK November 19, 1896, page 740.9

This is made still more evident from the statement that Christ was made a curse for us, “that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Galatians 3:14. To Abraham, and to those who are his children by faith, no matter what their nation or language, belong all the blessings that come by means of Christ’s cross; and all the blessings of the cross of Christ are only those which Abraham had. No wonder that he rejoiced and was glad to see the day of Christ. Christ’s death on the cross brings to us only the blessing of Abraham. Nothing more could be asked or imagined.PTUK November 19, 1896, page 740.10

THE COVENANT UNALTERED

“Brethren, I speak after the manner of men; though it be but a man’s covenant, yet, if it be confirmed, no man disannulleth or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.” Galatians 3:15-17.PTUK November 19, 1896, page 740.11

The first statement is very simple: No man can disannul, take from, or add to, even a man’s covenant, if it be once confirmed.PTUK November 19, 1896, page 740.12

The conclusion is equally simple. God made a covenant with Abraham, and confirmed it with a oath. “Men verily swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His council, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold on the hope set before us.” Hebrews 6:16-18. Therefore that covenant, which was confirmed in Christ by God’s oath pledging His own existence to its fulfilment, could never afterwards be changed one iota. Not one jot or tittle could pass from it or be added to it while God lives.PTUK November 19, 1896, page 740.13

Note the statement that “to Abraham and his seed were the promises made.” And the seed is Christ. All the promises to Abraham were confirmed in Christ. “Promises,” remember, and not simply a promise. “For how many soever be the promises of God, in Him is the yea; wherefore also through Him is the Amen, unto the glory of God through us.” 2 Corinthians 1:20.PTUK November 19, 1896, page 741.1

OUR HOPE ALSO

Note also again that the covenant made with Abraham, and confirmed in Christ by God’s oath, is that which gives us our hope in Christ. It was confirmed by the oath, in order that we might have strong consolation in fleeing for refuge to lay hold on the hope set before us. The sum of the covenant was righteousness by faith in Jesus crucified, as shown by the words of Peter: “Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities.” Acts 3:25, 26.PTUK November 19, 1896, page 741.2

The cross of Christ, and the blessing of sins forgiven, existed therefore, not only at Sinai, but in the days of Abraham. Salvation was no surer the day that Jesus rose from the tomb than it was the day that Isaac carried the wood for his own sacrifice up Mount Moriah; for God’s promise and oath are two “immutable things.” Though it be but a man’s covenant, “yet if it be confirmed, no man disannulleth, or addeth thereto.” How much more so, then, when it is God’s own covenant, confirmed by an oath pledging his own life! That covenant embraced the salvation of mankind. Therefore it is a fact that, saying nothing of previous time, after God’s promise and oath to Abraham not a single new feature could be introduced into the plan of salvation. Not one duty less or more could be enjoined or required, nor could there by any possibility be any variation in the conditions of salvation.PTUK November 19, 1896, page 741.3

Therefore the entering of the law at Sinai could not contribute any new feature to the covenant made with Abraham and confirmed in Christ, nor could it in any way whatever interfere with the promise. The covenant, that was confirmed beforehand by God in Christ, cannot by any means be disannulled, or its promises made of none effect, by the law spoken four hundred and thirty years afterward.PTUK November 19, 1896, page 741.4

Yet the law was to be kept, and if it was not kept, death was sure. Not one jot or one tittle could by any means be abated from the law. “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” Now since the giving of the law at Sinai added nothing to the covenant with Abraham, and yet that law must be perfectly kept, it follows that the law was in the covenant made with Abraham. The righteousness that was confirmed to Abraham by that covenant-the righteousness which Abraham had by faith-was the righteousness of the law that was proclaimed on Sinai. And this is further evident from the fact that Abraham received circumcision as a seal of the righteousness which he had by faith, and circumcision stood simply for the keeping of the law. Romans 2:25-29.PTUK November 19, 1896, page 741.5

The oath of God to Abraham pledged the putting of the righteousness of God, which is fully outlined in the ten commandments, into and upon every believer. The covenant being confirmed in Christ, and the law being in the covenant, it most surely follows that God’s requirements for Christians in these days are not a particle different from what they were in the days of Abraham. The giving of the law introduced no new element.PTUK November 19, 1896, page 741.6

“Wherefore then the law?” A pertinent question, and one that is fairly answered. If the law made no change whatever in the terms of the covenant made with Abraham, what was the use of giving it? The answer is, “It was added^{1Some have thought to build an argument on the word “added,” supposing that it indicates something entirely new added to the provisions which God had previously made. A reference to Deuteronomy 5:22 will show the sense in which it is used. After having rehearsed the ten commandments, Moses said: “Those words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and He added no more.” That is, He spoke so much, and He spoke no more. The same thing is shown even mere plainly in Hebrews 12:18, 19: “For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more.” Compare Exodus 20:19. The Greek word rendered “spoken” in this instance is identical with that rendered “added” in Galatians 3:19, and the Septuagint rendering of Deuteronomy 22. So to the question, What was the use of the law, since it made no change in the covenant? the answer is, “It was spoken because of transgression.”} because of transgression;” (Galatians 3:19); it “entered that the offense might abound.” Romans 5:20. It was not “against the promises of God,” Galatians 3:21, but directly in harmony with them; for the promises of God are all through righteousness, and the law is the standard of righteousness. It was necessary for the offence to be made to abound, “that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” Conviction necessarily precedes conversion. The inheritance could be obtained only through righteousness, although it was wholly by promise; for righteousness is the “gift of grace.” But in order that men may appreciate the promises of God, they must be made to feel their need of them. The law, given in such as awful manner, was for the purpose of letting them know how impossible it was for them to get its righteousness by their own strength, and thus to let them know what God was anxious to supply them with.”PTUK November 19, 1896, page 741.7

CHRIST THE MEDIATOR

And this is emphasised by the fact that it was ordained “in the hands of a Mediator.” Who was that Mediator?-“Now a Mediator is not a Mediator of one, but God is one.” Galatians 3:20. “For there is one God, and one Mediator between God and men, the man Christ Jesus.” 1 Timothy 2:5. Jesus Christ was therefore the One who gave the law upon Sinai; and He gave it in His capacity of Mediator between God and men. And so, although it was impossible that there could be a law given which could give life, the law which was death to unbelieving sinners was in the hands of a Mediator who gives His own life, which is the law in its living perfection. In Him death is swallowed up, and life takes its place; He bears the curse of the law, and the blessing of it comes to us. This brings us to the fact that at Sinai we find Calvary, for the further consideration of which we must wait till another number.PTUK November 19, 1896, page 741.8

“How God Rules” The Present Truth, 12, 47.

E. J. Waggoner

“Whithersoever the Spirit was to go, they went, thither was their spirit to go.” Ezekiel 1:20. This is said of the living creatures that compose God’s throne, and is therefore a description of the perfection of God’s Government. He rules not by arbitrary command, but by His own Spirit of life. The description of God’s throne is at the same time a statement of the way in which all God’s people will obey Him, when they allow His will to be done on earth as it is of heaven. With the Spirit of life in them, they will be actuated by the mind of God Himself. As He thinks, they will act; whithersoever the Spirit moves, thither will they go. What a blessing to be subject to a King who can actually instil His own perfect life into His followers!PTUK November 19, 1896, page 743.1

“Have They Counted the Cost?” The Present Truth, 12, 47.

E. J. Waggoner

One item in Lord Salisbury’s speech on Lord Mayor’s Day deserves the serious consideration of those who, while professing themselves advocates of peace, are clamouring for England’s intervention (single-handed if other powers are not willing to join her) to settle the Turkish-Armenian question. Said he:-PTUK November 19, 1896, page 743.2

If you desire by force and against the will of the existing (Turkish) Government, to amend the government and to protect the industry and security of the inhabitants of the Turkish provinces, you can only do it by military occupation. Military occupation is a very large undertaking. It requires a great military force. No fleet in the world can do it. No fleet in the world can go upon the mountains of Taurus in order to protect the Armenians. Mr. Courtney has poured intense contempt upon those who have paraded the incapacity of Great Britain to succour the Armenians in the present case. Well, what Great Britain might do if she is exhausted all her forces, I will not pretend to say; but if you wish to execute an operation which is a military occupation, and which requires the command of a very large army, you must begin by establishing conscription in this country, and until you do that it is absurd to talk of any exhibition of incapacity. If you have not got a horse to ride on, it is not an exhibition of incapacity that you do not ride it. If you have not got a great army, it is not an exhibition of incapacity that you do not use it for these gigantic operations.PTUK November 19, 1896, page 743.3

It is easier to conjure up the evil spirit than to lay it again. Conscription once established, would mean that England would always be a military camp,-simply a fighting machine. But machines are made only for use; and when all the nations of the world become mere fighting machines, we have simply the plant for universal war. Are those who thoughtlessly clamour for Turkey’s annihilation ready for this?PTUK November 19, 1896, page 743.4

“Items of Interest” The Present Truth, 12, 47.

E. J. Waggoner

-There are 260,000 Scotchmen in London,-as many as in Edinburgh.PTUK November 19, 1896, page 750.1

-A despatch states that the Transvaal demands a million pounds as damages for the Jameson raid.PTUK November 19, 1896, page 750.2

-There are 600,000 children in the London Board schools, and 230,000 in the Voluntary schools.PTUK November 19, 1896, page 750.3

-Excitement continues to disturb Crete, and in Macedonia there are frequent conflicts between Greek and Turkish bands.PTUK November 19, 1896, page 750.4

-The Salvation Army has Invaded Japan. The same tactics are followed as in India, the customs of the people together with the native dress are adopted.PTUK November 19, 1896, page 750.5

-The New Zealand legislature has before it a bill fining any sea captain who shall bring into New Zealand a person afflicted with consumption, or who shall develop the disease within three months after landing.PTUK November 19, 1896, page 750.6

-A school has been established in toe Chinese quarters of New York City especially for the benefit of the children of the Chinese. It is proving very successful, and it is hoped will become a means of influencing the parents of the children.PTUK November 19, 1896, page 750.7

-Marguerite Boyenval, of the little French village of Origny-Sainte-Benoite, has slept continuously for thirteen years. She fell into this condition at nineteen years of age, and no efforts of medical experts have been sufficient to awaken her.PTUK November 19, 1896, page 750.8

-The largest shipyards in the world are those of Harland and Wolff, of Belfast, Ireland. The works employ at present over 9,000 skilled work-men and apprentices. Since its organisation the firm has turned out over 1,010,000 tons of ocean-going craft.PTUK November 19, 1896, page 750.9

-Some time ago the Pope and his organs were glorying in their triumph over Italy, as it was thought Menelik, of Abyssinia, had granted the Pope’s petition to release his Italian prisoners. But the Emperor has refused to give up his prisoners before Italy makes peace.PTUK November 19, 1896, page 750.10

-A party of Japanese engineers and metallurgists, commissioned to make a tour of inspection of the great steel works of Europe and America, has just set out on its journey. The visit is in connection with a scheme to construct among the coal-fields of Japan a plant for steel manufacture, with a capacity of 100,000 tons, at a cost of ?400,000.PTUK November 19, 1896, page 750.11

-Locusts are a great scourge on the island of Cyprus, and it is said that during the last three years the Government has bought and destroyed eight and a-half tons of the insects. The pries paid for them was ?16,400, and it is estimated that the number of locusts thus exterminated was 1,390,000,000. So the locust hunters got a farthing for eighty-five locusts. Notwithstanding the efforts made it is said the insects multiply as fast as they are destroyed.PTUK November 19, 1896, page 750.12

“Back Page” The Present Truth, 12, 47.

E. J. Waggoner

It is not enough to know the right way. Divine power is needed continually in order to walk in it. “Hold up my goings in Thy paths,” prayed the Psalmist, “that my footsteps slip not.”PTUK November 19, 1896, page 752.1

A professor in Peking University says that the Emperor of China is reading the New Testament. It promises to him no more than to the humblest of his subjects, but it is to be hoped that when the Scripture is read at the palace, it may have the effect of causing others to examine it.PTUK November 19, 1896, page 752.2

Addressing the new German recruits last week the Emperor identified military service with the service of Christ. Militarism is coming to be as much a religion as in the early pagan times, when Christians were sent to the lions for refusing to burn incense to the genius of Roman government.PTUK November 19, 1896, page 752.3

Political writers have made the money question a part of the religious liberty question and use and abuse Scripture freely in support of the view they hold. Bankers and money holders are denounced in no measured terms, and it is made a part of true Christianity to drive them from the land, or at least from any position of power or influence. The only way in which we can avoid fighting against God, according to these writers, is to shout and vote for free silver; while on the other hand the other party are sure that the man who is not heart and soul committed to the gold standard is an anarchist or an abettor of anarchy, guilty of breaking the commandments, and therefore all laws, if not quite, without God in the world, and having no hope. The worst is that on both sides of the question are found members of the same church, calling one another “brother” and yet indulging in these amenities toward one another. This, however, is inevitable when professed Christians engage in politics.PTUK November 19, 1896, page 752.4

The question is not confined to the United States; it is everywhere the same, only it has been brought to special prominence in America during the recent campaign. We have no opinion to express one way or the other on the question of political finance, but we wish to call attention to the fact that many are making a religion out of that which the Bible warns against. That there will be oppression in the last days, is clearly pointed out, but it is nowhere intimated that the oppressed should turn on their oppressors. On the contrary, the Lord says to those who have become rich by unlawful means, “Ye have condemned and killed the just, and he doth not resist you;” and then the poor are exhorted to be patient until the coming of the Lord. James 5:6, 7.PTUK November 19, 1896, page 752.5

This making a religious question out of the money and labour question, comes by a natural and easy grade from the idea that religious liberty is more or less a political question, to be advanced by political arguments, and that Christians must “stand for their rights.” Wherever the question of human rights is raised, and men, whether professed Christians or not, start a crusade against oppressors, and elevate the demand for their rights to the level of the Gospel, there must inevitably be envy and strife; and “where envy and strife is, there is confusion and every evil work.” When Christians recognise and act in accordance with the fact that they have nothing to do with seeking to maintain their rights, but have only to acknowledge God’s right to their service, leaving Him to defend their cause, then will they be free from all responsibility for the using of the name of Christianity in the service of political strife and personal ambition.PTUK November 19, 1896, page 752.6

“War and Prize-fighting” The Present Truth, 12, 47.

E. J. Waggoner

War and Prize-fighting .-One of the most popular British authors in a recent book defends prize-fighting:-PTUK November 19, 1896, page 752.7

It is a less evil that two men should, of their own free will, fight until they can't fight no more, than that the standard of hardihood and endurance should run the slightest risk of being lowered in a nation which depends largely upon the individual qualities of her citizens for her defence. Do away with war, if the cursed thing can by any wit of man be avoided, but until you can see your way to that, have a care to meddling with those primitive qualities to which at any moment you may have to appeal for your own protection.PTUK November 19, 1896, page 752.8

That is a clear and candid acknowledgement of the fact that most people overlook or forget, namely, that the spirit which prompts nations to go to war is exactly the same spirit that prompts Bill and Jack to pummel each other on the street or in the public-house, whenever they fancy that their rights have been invaded or their “honour” insulted. Yet men who would scorn to be engaged in a street brawl, or even to be seen at the more dignified prize-fight, count it one of the highest honours possible, to be known as having fought in battle, especially if they were in the army that won.PTUK November 19, 1896, page 752.9

Greater Numbers, Greater Wickedness .-This shows the magic influence of numbers. Where one boy is afraid to go alone, on account of a real or imaginary danger, He will go boldly if he but has a dozen companions, each as helpless as himself. So the man who would be ashamed to be seen mauling a single individual, is proud of the fact that he with a few thousand other men engaged in a similar row. Both are disgraceful and wicked, yet if there be any difference the advantage is on the side of the two men in the street fracas. In this case the men are fighting because they feel they have been personally injured, and their blows are directed to the particular objects of their hatred; while in that which is called war thousands of men who have not been injured or insulted, and have no personal grievance whatever, fight and kill others whom they have never seen. Numbers, instead of diminishing the crime and the disgrace, only make it the more senseless and wicked.PTUK November 19, 1896, page 752.10

“The Gospel of Selfishness” The Present Truth, 12, 47.

E. J. Waggoner

The apostle Paul warned Timothy with regard to men who indulged in questions and strifes of words, whereof come envy and strife, “supposing that gain is godliness.” 1 Timothy 6:4, 5. Never before, perhaps, was this warning needed as now. The late election in the United States, which turned wholly upon the question of money, has exhibited such a mingling of politics and religion, or rather, has made politics into religion in a way never before known. A despatch before the election said:-PTUK November 19, 1896, page 752.11

In New York all the religious teachers of all the denominations have just united in an appeal on behalf of the Republican candidate; in Chicago, observers all bear witness to the fact that the enthusiasm for the Democrat [candidate] takes the form of a wave of religious enthusiasm.PTUK November 19, 1896, page 752.12

November 12, 1896

November 26, 1896