The Present Truth, vol. 13

July 8, 1897

“Lessons From the Book of Hebrews. The Voice of God” The Present Truth, 13, 27.

E. J. Waggoner

“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” PTUK July 8, 1897, page 417.1

Under this heading it is proposed to call the attention of the readers of the PRESENT TRUTH week by week to a portion of the Epistle to the Hebrews and to other portions of Scripture that are naturally suggested by it. The study will be somewhat similar to that which appeared on the Book of Romans two or three years ago, although we do not propose, at present at least, to make a study of the entire Epistle, but only of the first four or five chapters. The design is to fix the words of the text as firmly as possible not simply in the memory but in the mind of the reader, that the Holy Spirit may open them to the understanding. When this is done, the treasures of the Word will be seen, and the possessor will have within him a constant source of joy and strength. PTUK July 8, 1897, page 417.2

The object of Bible study is to find out what God says; for it is not alone those who never read the Scriptures, who are ignorant in this respect. Many read the Bible regularly, and still have very little idea of what God actually says to them. All the meaning of the words of the Lord does not lie on the surface; the business of the Bible teacher is to make this deeper meaning appear; for the true Bible teacher simply follows the leading of the Spirit of God, “for the Spirit searcheth all things, yea, the deep things of God.” There is all the difference in the world between this kind of Bible study and that (miscalled) study that consists in putting a meaning into the text, and saying dogmatically, “This means so and so.” In this case the individual follows his own mind or fancy, and not the mind of the Spirit. The difference between the two methods of teaching may be seen in this, that where the teacher puts a construction on the text, giving his opinions and ideas, arbitrarily saying that it means thus and so, the student who accepts his guidance must always keep his words in mind; for since the interpreted meaning is not actually in the text, but is put upon it, it is very evident that the reader cannot see it in the words of the text, but must look through the words of the teacher; in the other case, if the teacher is indeed only an instrument of the Holy Spirit, the student sees in the very words of the Bible a meaning that he did not see before, but which he can clearly see is actually there; and he sees it now so plainly that he wonders why he did not see it before. The Spirit of faith may thus be likened to a magnifying glass, or a telescope, that enables us to see realities that are hidden from the unaided sight. PTUK July 8, 1897, page 417.3

Knowing that this epistle is the Word of the Lord, we shall spend no time trying to prove that it was written by Paul, or speculating over the question whether it might not nave been written by Apollos, or some one else. “What then is Paul? and what is Apollos?—Ministers through whom ye believed; and each as the Lord gave to him. 1 Corinthians 3:5, R.V. With prayer to God for the blessing and enlightenment of the Holy Spirit, let us devote ourselves to meditation upon the very words of this epistle so wondrously rich in doctrine, reproof, correction, and instruction in righteousness. PTUK July 8, 1897, page 417.4

THE VOICE OF GOD

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds.” Hebrews 1:1, 2. PTUK July 8, 1897, page 417.5

Let us question the test for a few minutes, to be sure that we know just what it says. We will let it answer in its own words. PTUK July 8, 1897, page 417.6

To whom are we introduced in the very beginning of this epistle? PTUK July 8, 1897, page 418.1

“God.” PTUK July 8, 1897, page 418.2

“What has God done?” PTUK July 8, 1897, page 418.3

God spake. PTUK July 8, 1897, page 418.4

When did God speak? PTUK July 8, 1897, page 418.5

“God spake in time past.” PTUK July 8, 1897, page 418.6

To whom did God speak in time past? PTUK July 8, 1897, page 418.7

“God dpake in time past unto the fathers.” PTUK July 8, 1897, page 418.8

Through whom did God speak in time past? PTUK July 8, 1897, page 418.9

“God spake in time past unto the fathers by the prophets.” PTUK July 8, 1897, page 418.10

Did God speak more than once? PTUK July 8, 1897, page 418.11

“God spake at sundry times.” PTUK July 8, 1897, page 418.12

How did He speak? PTUK July 8, 1897, page 418.13

“In divers manners.” PTUK July 8, 1897, page 418.14

Has God spoken in later times? PTUK July 8, 1897, page 418.15

“God hath in these last days spoken.” PTUK July 8, 1897, page 418.16

To whom has God spoken in these last days? PTUK July 8, 1897, page 418.17

“God hath in these last days spoken unto us.” PTUK July 8, 1897, page 418.18

Through whom does He speak to us? PTUK July 8, 1897, page 418.19

“By His Son.” PTUK July 8, 1897, page 418.20

Nevertheless who is it that speaks first and last, by whatever agent and in whatever manner? PTUK July 8, 1897, page 418.21

“God.” PTUK July 8, 1897, page 418.22

What has God done for His Son, by whom He speaks to us? PTUK July 8, 1897, page 418.23

“God hath appointed (Him) heir of all things.” PTUK July 8, 1897, page 418.24

Of how much is the Son heir? PTUK July 8, 1897, page 418.25

“Of all things.” PTUK July 8, 1897, page 418.26

What force is there to the words which God has spoken to us by His Son? PTUK July 8, 1897, page 418.27

“God has spoken unto us by His Son, by whom also He made the worlds.” PTUK July 8, 1897, page 418.28

What two things are said of God in these two verses? PTUK July 8, 1897, page 418.29

“God spake,“ and “He made the worlds.” PTUK July 8, 1897, page 418.30

“In the beginning, God.” -Here we may pause. When that has been said, everything has been said and done; “for of Him, and through him, and to Him, are all things; to whom be glory for ever. Amen.” Romans 11:36. It is a striking and significant fact that the first word in this epistle brings us face to face with God, and that the text could not possibly be put into good English without having “God” as the first word. And, moreover, when we read the text, we are forced by the very nature of the construction, to pause after the utterance of that title. It is as though designed to make us see that God is, and that that simple, grand fact comprises everything. We are compelled to stop and think that His name is “I AM.” Exodus 3:14. “I am the Lord (Jehovah); that is My name.” Isaiah 42:5. “Before Me there was no god formed, neither shall there be after Me. I, even I, am the Lord; and beside Me there is no Saviour.” Isaiah 43:10, 11. PTUK July 8, 1897, page 418.31

“God Is.” -To believe that God is, sums up all that is necessary to salvation. Enoch pleased God and was translated to heaven, because he believed. “But without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” Hebrews 11:6. There are fewer people who believe that God is, than is generally supposed. He is-what?—Life, love, strength, righteousness. He is good. Now many persons believe that God has strength, and life, and love, and goodness; but that is not believing that He is. For to believe that He is, means to believe that He is just what He is. “I AM that I AM.” God is goodness itself, and life, and strength. There is no goodness, no life, no strength, that does not come directly from Him. Do you believe this? Do you believe that He is-all that is worth being? If so, then you acknowledge your complete dependence on Him, and allow Him to use His strength in you after His own will, to His own glory. And that is salvation. God is-where?—There is “one God and Father of all, who is over all, and through all, and in all.” Ephesians 4:6. R.V. “Whither shall I go from Thy presence? or whither shall I flee from Thy Spirit? If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall Thy hand lead me, and Thy right hand shall hold me.” Psalm 139:7-10. Truly, God is. If that one fact were ever before us, the object of our contemplation, it would completely transform our whole lives. We should then appreciate what power there is in the name. As we proceed in our study, let us not forget that we stand in the presence of God, and that He is. PTUK July 8, 1897, page 418.32

Silence! -“The Lord is in His holy temple; let all the earth keep silence before Him.” Habakkuk 2:20. Why keep silent?—Because He seaks, and we need to hear. “Hear, O heavens, and give ear, O earth; for the Lord hath spoken.” Isaiah 1:2. “Be still, and know that I am God.” Psalm 46:10. There is a good reason why people as a general thing find it so difficult to understand the Word of the Lord, and that is, that they do not keep still long enough to hear what He says. If when a teacher began to speak, all his hearers should at once fall to disputing with one another, and to questioning and contradicting him, no one would wonder at their not understanding him; and none would be warranted in saying that he spoke so indistinctly or in so obscure a manner that he could not be understood. If they should make this complaint, they would merit the retort, “If you would but keep still, and listen, you would have no difficulty in understanding.” This is exactly the way it is when the Lord speaks. No sooner is a word uttered, than people begin to clamour; without giving quiet consideration to His Word, or even waiting to hear what He has to say, they begin, “I don't see how that can be; “yes, but then how about this?” “That doesn't harmonise with the other statement;” “what do you think of that?” “what's your opinion about this matter?” “It can't mean that;” “this is what it means;” and so on without limit. No wonder they don't understand. If a learned professor should begin to speak upon his special subject, all sensible persons would respectfully and attentively listen, because they would consider that the only wise thing to do is to listen when one wiser than they speaks; and they would strain their ears not to miss a word, so that they might understand. Should we not much more silently listen when the Lord of the universe, “the only wise God,“speaks? PTUK July 8, 1897, page 418.33

God's Voice .—God has many ways of speaking. He spoke in old time “in divers manners.” “God thundereth marvelously with His voice; great things doeth He, which we cannot comprehend.” Job 37:5. There is power when He speaks, “For He saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of His strength;” and so it is. “When He uttereth His voice there is a multitude of waters in the heavens.” Jeremiah 10:13. “The voice of the Lord is upon the waters; the God of glory thundereth; the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars; the Lord breaketh the cedars of Lebanon.” “The voice of the Lord divideth the flames of fire. The voice of the Lord shaketh the wilderness.” Psalm 29:3-5, 7, 8. Yet the Lord also speaks with “a still, small voice” (1 Kings 19:9), and that voice is just as powerful as when He thunders. It is in this tone that He most commonly speaks to men, because our ears could not endure constant thunder; and therefore it is the more necessary that we keep silent before Him, in order that we may hear. PTUK July 8, 1897, page 418.34

God Still Speaks .—“The word of God is living and active.” Hebrews 4:12. The word of God “liveth and abideth forever.” 1 Peter 1:23. The word that was spoken by the Lord six thousand years ago is just as fresh and active and as full of life today as it was then. Therefore every word that God has ever spoken, He still speaks. We have the statement that in these last days God has spoken to us by His Son, which brings the word direct to us; but that is not all, for “whatsoever things were written aforetime, were written for our learning” (Romans 15:4), and as the word is living, ever fresh and new, we have it all directly addressed to us. What a wonderful thought! God speaks! Who speaks?—God speaks. What does God do?—He SPEAKS. What does He say?—Listen, and you will know. “Incline your ear, and come unto Me; hear, and your soul shall live.” Isaiah 4:3. Truly, if men only believed the fact that God speaks,-is still speaking,-they would involuntarily listen; and when they did that, they would see His word and hear His voice in everything that He has made. The mighty power that there is in the thought that God speaks to us, must be experienced, for it cannot be described. PTUK July 8, 1897, page 419.1

Recognising the Voice .—Once when Jesus was giving instruction, He uttered a prayer to the Father, which was immediately and audibly answered from heaven. “The people, therefore, that stood by, and heard, said that it thundered; others said, An angel spake to Him. Jesus answered and said, This voice came not because of Me, but for your sakes.” John 12:29, 30. To Jesus, the voice from heaven conveyed a distinct message,-there were articulate words,-but to the others it was only meaningless thunder. Why?—Because Jesus was acquainted with the voice of the Lord, and the others were not. If they had accustomed themselves to the Lord's voice, they would have found comfort in the message from heaven. In the eighty-ninth Psalm, where we have the glorious throne of God set before us (verses 1-14),-that throne from which proceed “lightnings and thunderings and voices” (Revelation 4:5),-we are told, “Blessed is the people that know the joyful sound; they shall walk, O Lord, in the light of Thy countenance. In Thy name shall they rejoice all the day, and in Thy righteousness shall they be exalted.” If we get acquainted with God we shall rejoice to hear His voice, even though He thunders. When God thundered from Sinai, the people “removed, and stood afar off,“ but “Moses drew near unto the thick darkness where God was.” Exodus 20:18-22. The people had no reason to fear, and if they had but believed, they might also have drawn near, and found in those thundered commandments infinite promises. God commands His servants in the last days to proclaim the message of comfort from a high mountain, with a loud voice (Isaiah 40:9); and He Himself set the example. The greater the thunder tones of God's voice, the greater assurance of the power of the promise. The voice that sounded from Sinai was the same that still says, “Come unto Me, all Me that labour and are heavy laden, and I will give you rest,“ Matthew 11:28. When God says, “Thou shalt,“ knowing as He does that we are utterly powerless, His command is an assurance that He Himself will work in us “both to will and to do of His good pleasure.” Therefore when we learn that God's voice is “a joyful sound” no less when it thunders than when it whispers, we shall find rest and delight and peace in His commandments. PTUK July 8, 1897, page 419.2

How Do We Know? -It is a question that is often asked, “How do you know that God speaks? How do you know that the Bible is the Word of God?”—In the most natural way possible: by listening. If my friend speaks to me, I shall be unconscious of it if I am so occupied with my own thoughts that I pay no heed; but when I listen, and hear his voice, and distinguish the words, then I need nobody else to tell me that he is speaking to me. We know that the Bible is the Word of God, because we hear Him speaking to us personally. Nobody in the world can prove to another that the Bible is the Word of God, but everybody in the world has the means of knowing for himself. Stop and listen; get apart from men, and even from your own thoughts, alone with the One who speaks, and you will know that it is God who speaks. PTUK July 8, 1897, page 419.3

In the Prophets; In the Son .—From the Revised Version we see that God spoke to the fathers “in the prophets,“ and hath now spoken unto us “in His Son.” “God was in Christ.” 2 Corinthians 5:19. His name is Emanuel, God with us. “Believe Me, that I am in the Father, and the Father in Me.” John 14:11. Wherever the Son is, there is the Father also. Therefore we see that it was God speaking in the prophets, when we read that “the Spirit of Christ which was in them” (1 Peter 1:11) was testifying. “For no prophecy ever came by the will of man; but men spake from God, being moved by the Holy Ghost.” 2 Peter 1:21, R.V. Therefore when we read the Bible we may drop every thought of man from our minds, and listen to God alone. It is when we thus listen that we find blessing. “We also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but as it is in truth, the word of God.” 1 Thessalonians 2:13, R.V. PTUK July 8, 1897, page 419.4

The Spoken Word .—Do not lose sight of the fact that God speaks. The word is living, and does not consist of mere printed letters arranged in the form of words. This is not said to disparage the Bible, but that we may appreciate it the more, and find the more power in it. The words that we see printed are but the form, the picture of the real words. A word is a living thing, formed of the very breath of life. A man may read the Bible, and read very critically, and derive no real good from it, because he sees only cold, dead print. He sees thoughts, ideas, it is true, but they are crystallised, inanimate. At the best he gets only the empty honeycomb, but none of the honey. The living word is that which the eye cannot see nor the ear hear, but which is revealed to the heart by the Spirit of God. There cannot be in this any opposition between the letter and the Spirit, although the letter kills and the Spirit gives life; for while the letter alone kills, since it is itself dead, the Spirit that makes alive does not contradict the letter, since it is but the reality of that which the letter presents in form. PTUK July 8, 1897, page 419.5

“These Last Days.” -In the second verse the Revised Version has, “at the end of these days,“ instead of “in these last days.” But a comparison of all the other places in which the same Greek words occur which are found here, shows that we may very well read it as in the common version, “in these last days.” It is thus rendered in many other translations. But that there may be no doubt that it was in the last days when Jesus spoke in Judea and Galilee, we read in both the old and the revised versions in Acts 2:17, that it is “in the last days” that the Spirit is poured out on all flesh, which was fulfilled at Pentecost. No apology is needed, therefore, and no explanation, further than a reference to the Scriptures, for saying most emphatically that we are living “in the last days.” PTUK July 8, 1897, page 419.6

“Heir of All Things.” -God has appointed the Son heir of all things. But “as many as are led by the Spirit of God, they are the sons of God,“ “and if children, then heirs; heirs of God, and joint heirs with Christ, if so be that we suffer with Him, that we may be also glorified together.” Romans 8:14, 17. “He that overcometh shall inherit all things.” Revelation 21:7. Glorious inheritance! But we must not forget that suffering is a part of this inheritance, for those who suffer with Him are glorified with Him. That, however, need not discourage us: for God does not say that the suffering precedes the glory, but that it precedes the revelation of the glory. Jesus when on earth had “the glory as of the only begotten of the, Father” (John 1:14), but men did not perceive it because it was in the form of “grace and truth,“ which they rejected. He says that he has given His disciples the same glory that the Father gave Him. John 17:2. All things are even now in Christ, for “He is before all things, and in Him all things consist.” Colossians 1:17, R.V. Therefore even though we may seem to have all reproach and suffering, we have all the power and glory of heaven given us to enable us to bear it; for “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” Romans 8:33. Here is the assurance: “All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s, and Christ is God’s.” 1 Corinthians 3:21-23. What blessed things God speaks. PTUK July 8, 1897, page 420.1

Guilty Ignorance .—“If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not He that pondereth the heart consider it, and He that keepeth the soul, doth not He know it?” PTUK July 8, 1897, page 420.2

“The Dust of a Pharaoh” The Present Truth, 13, 27.

E. J. Waggoner

When Moses chose to suffer affliction with the Israelitish people rather than to accept the throne of Egypt, the popular verdict, we can well understand, was that the young man had thrown, himself away. His name must have been a by-word in the court for all that was foolish and fanatical. But the Scripture says that “he had respect unto the recompense of the reward.” His choice was not a blind one. He weighed both sides, and decided that the honour of being a Pharaoh was not to be compared with the glory of sharing the reproach of Christ. PTUK July 8, 1897, page 422.1

After his death, Moses was raised to life, and he appeared with Christ in glory on the mount of transfiguration. We know, therefore, that he now lives in the City of God, amidst glories that human eyes have never seen. What about the Pharaohs, amongst whom he might have ranked for a few years? They are but dust. Some have been discovered in recent years, and may be seen in museums for a small entrance fee. An incident that occurred several years ago is thus related:— PTUK July 8, 1897, page 422.2

“Brugsch Bey, the famous explorer of the tombs of ancient Egypt, who discovered the mummy believed to be that of the Pharaoh who oppressed the Israelites, recently found another mummy, on the coffin of which was the royal cartouche, indicating that the body was that of one of the Pharaohs. He was delighted with his discovery, and with great care packed it up for conveyance to Cairo. On arriving at the railway station, he was directed to have his ‘luggage’ put in the luggage-van. The Bey was concerned about its safety and insisted on its going in the carriage with him. The officials consented on the condition that the fare was paid as for a living passenger. Brugsch Bey accordingly paid Pharaoh's fare, and the mummy went in the passenger coach. At the custom-house of Cairo a new difficulty arose. The custom officers demanded duty. The Bey explained that the package was the mummy of a Pharaoh, and that no duty could he levied upon it. But the officers were convinced that it might be made dutiable under some category, and they searched their list for a suitable class. Finally, they decided to charge for it as dried fish, on which a duty is imposed. The Bey scorned to contend about the small charge involved, and the mummy having been weighed and the duty paid, the dead body of Pharaoh entered the capital of Egypt as a package of dried fish. With such contempt did they treat the body of a potentate, who, in his lifetime, doubtless received the homage of all who came into his presence. In his case with startling force were the words of the prophet fulfilled that the terrible ones shall be despised and shall become as chaff. Isaiah 29:9.” PTUK July 8, 1897, page 422.3

“Other Gospels” The Present Truth, 13, 27.

E. J. Waggoner

In a series of specially written papers on various phases of British history during the Queen's reign, the Daily Chronicle includes one paper on the history of Religious Thought, by Mr. William Clarke. He gives an interesting survey of the period, the Anglican Catholic and the Roman Catholic revivals, and the long struggle of Dissent for political rights-which, he says, has “necessarily made it more ‘worldly’ and political in tone” than it was in the old days of the back-lane meeting houses. The general tendency toward a social and political gospel is very clearly stated, and the author shows that this course in religion runs parallel with the increased rage for money-making and pleasure. The Gospel of God with its power to reform the man from within is the only Gospel that call have reformatory power. But as in the fourth century so now there is an idea abroad that there is an easier way of reforming the world than by preaching the Word. Mr. Clarke says:— PTUK July 8, 1897, page 422.4

“Social reforms are demanded in the name of Christian ethics; Churchman and Nonconformist alike seem disposed to take the kingdom of heaven by violence; Christian Socialists urge its introduction by the easy machinery of the ballot-box. But, on the other hard, there are not a few signs that all this is or may be surface work. A deep-rooted scepticism prevents men of culture from joining in action. The theory of evolution as presented by Darwin and his successors is not easy to reconcile in all its parts with the fabric of theology and belief built up through many centuries, even when mutual compromises are offered on both sides. PTUK July 8, 1897, page 422.5

“There is good reason to suspect that undue devotion to ritual and to authority is often used to cover a very real scepticism beneath. A chaos of opinion prevails wherever cultivated men who are not afraid to talk find themselves together. The substitution of ethical sermons and discourses on social reform for the old doctrinal essays may mean that a wise insistence should be laid on aspects of life that have been neglected; but it may also mean mental bewilderment on the part of the preacher, but the most manifest sign which hints to us that the outward religious activity may not be correspondent to inner facts is to be found in the dominating power of money-making and the rage for amusements. These things appear to produce a certain overmastering materialism of life and thought which, whatever we may say of it as a part of the general evolution of mankind, seems entirely out of touch with the distinctive Christian ideal of life.” PTUK July 8, 1897, page 422.6

“Items of Interest” The Present Truth, 13, 27.

E. J. Waggoner

-Over 16,000 miners are out on strike in Belgium. PTUK July 8, 1897, page 430.1

-A great strike of tin-plate workers, of Dean Forest, has closed seventeen mills. About a thousand hands are idle. PTUK July 8, 1897, page 430.2

-Last year the Imperial revenue showed general business prosperity, and returns for the first quarter of this year indicate still an increase of commercial prosperity. PTUK July 8, 1897, page 430.3

-While many caterers for the public in London made money by the Jubilee, very many lost. The great crowds were kept away, it is said, by the fear of crush and accidents. PTUK July 8, 1897, page 430.4

-It is said that the Khalifs has 80,000 troops gathered at Omdurman, his capital, to resist the British force soon to start up the Nile to retake the tipper Nile province. PTUK July 8, 1897, page 430.5

-Much is being said of Colonial representation in an Imperial Parliament in England. The Jubilee and the visit of Colonial premiers has drawn the Empire closer together. PTUK July 8, 1897, page 430.6

-While the conference to arrange terms of peace between Turkey and Greece makes slow progress, Turkey is said to be continually strengthening her hold on Thessaly. PTUK July 8, 1897, page 430.7

-The Queen remarked to a friend during the Jubilee: “This Jubilee means one thing. It means that I am a very old woman.” Yet she has surprised all by the vitality she has shown in all the celebrations. PTUK July 8, 1897, page 430.8

-Greece is so hard pressed financially that economy is necessary. But it is surely bad economy that begins on education. The national schools are closed for a time. It would save something if the army were disbanded. PTUK July 8, 1897, page 430.9

-Extraordinary hailstorms in Essex have destroyed much of the fruit in that county. Many of the fruit farmers are nearly ruined. It is said to have been the most disastrous season ever experienced, as far as fruit is concerned. PTUK July 8, 1897, page 430.10

-Very grave news has been coming from India. The native press in Poona is accused of preaching sedition, and the attacks on civil servants are not regarded as the work of a few discontented ones only, but to be symptoms of very general disloyalty. Soldiers have been quartered upon the city, and the inhabitants are to pay a large indemnity. The disorder in Poona has been followed by riot in Calcutta. PTUK July 8, 1897, page 430.11

-Considerable sensation was caused by the announcement in the Commons that run-away slaves in East Africa were being caught by British officers, and returned to their masters. Missionary stations had been called upon to deliver up slaves who had fled from districts where slavery was legal. The Government have promised that this shall be stopped, though the anti-Slavery Society say that good-faith has not been kept in the matter of the abolition of slavery in Zanzibar. They are determined to press matters until in no protectorate of Great Britain a slave can be held to a master whom he wishes to leave. It is said that slavery in Africa now costs 2,000,000 of lives yearly. For one slave reaching the coast nine are said to die on the journey. PTUK July 8, 1897, page 430.12

“Back Page” The Present Truth, 13, 27.

E. J. Waggoner

“Grace means unmerited mercy and undeserving favour. If a man can prove that he is not worthy of salvation, I can prove that there is salvation for him.” PTUK July 8, 1897, page 432.1

Speaking of laws against Romanists still on the statute books of Great Britain, although obsolete, a Roman Catholic says: “All the religious orders, and thousands of Dominican and Franciscan Tertiaries now in this country are liable to summary expulsion from their native land at any time.” PTUK July 8, 1897, page 432.2

The gravity of the situation in India is generally recognised. It is a time for specially remembering the spiritual needs of that great empire in prayer before the Lord. Missionaries will need special wisdom and power in order that it may be clearly manifested that the Gospel is not a theory of religion identified with any earthly power, but a message of love and salvation from Heaven. PTUK July 8, 1897, page 432.3

From Belgium, Italy, and the United States come news of great strikes. In the latter country the extent of the, labour troubles is very large, and the situation is a grave one. And as we go to press, it seems an assured thing that a great struggle between masters and men has begun in the engineering trade in England. It is predicted that, if no compromise is effected, it will be the severest industrial war in recent times. PTUK July 8, 1897, page 432.4

The increase of strikes and of discontent in the labour world is one of the most disquieting signs of the times to men of the world. Many are the schemes propounded to remedy matters. There is but one remedy, according to the Word, and that is the coming of the Lord. The fifth chapter of James is the Lord's pronouncement on the industrial question. The Lord warns the rich against oppression and the poor He exhorts to patience. But because few of either class will hear the Lord, there will be increased trouble and violence. The message to all who will hear is: “Be patient, therefore, brethren, unto the coming of the Lord.... Stablish your hearts: for the coming of the Lord draweth nigh.” PTUK July 8, 1897, page 432.5

The various funds organised for the purpose of giving the children of the slums and congested districts a trip to the country in summer are doing a good work. The other day a newspaper reported a touching incident in connection with this work. A little fellow from East London, set free in the open fields amidst the wild flowers, dropped on his knees and kissed the upturned face of a daisy. The Lord spoke to his little heart by that emblem of sweetness and purity of life:— PTUK July 8, 1897, page 432.6

“Into most women's faces has crept a pathetic care-worn look,“ said the writer of the Society column of a morning paper last Friday. What gave such concern? It was the question whether “they would look their best” in the costumes ordered for the great ball that evening. The description of the extravagant dresses and the “bushels of jewels” which figured at the function will not tend to lessen the discontent of the toilers of the world, who say that their labours pay for these luxurious displays, and whose wives’ faces wear a pathetic care-worn look for reasons very different. PTUK July 8, 1897, page 432.7

Between the foolish rich who use their wealth for personal pleasure, and the restless and discontented poor who are made more discontented by seeing these displays, there is another class who covet not the wealth and who share not in the discontent. They are “the poor of this world rich in faith, and heirs of the kingdom.” They know that God who clothes the grass of the field has promised raiment to those who seek first the kingdom of God and His righteousness. There is something more important than bodily apparel. “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.... Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” Romans 13:12-14. PTUK July 8, 1897, page 432.8

A sad story that recalls the plot of Haman against the Jews in the days of Esther, consort of the Persian King, Ahasuerus, reaches the Daily Chronicle from a correspondent in official position at Teheran. A Moslem Mollah, or priest, it is said, has planned for the extermination of all the Jews in Persia who will not become Mohammedans. The fanatical movement has assumed such proportions that the Persian Government are almost powerless. They have ordered every Jew to wear a mark to distinguish him from the Moslems. The Jews are in fear for their lives and many have become Mohammedans to escape violence and the destruction of their property. PTUK July 8, 1897, page 432.9

Jesus said, “I can of Mine own self do nothing.” It was because, as He came to take our place and live our example, He continually confessed His inability to do anything, that the Father that dwelt in Him was able to do all things by Jesus. When we are weak, then are we strong, because the knowledge of helplessness leads us to trust God. The trouble is we too often think we can do something; then nothing is done but evil. Let all of self go, confess the helplessness, and then yield the members as instruments of righteousness unto God. He can work with almighty power in the one who confesses that he has no power, and that God has all power. PTUK July 8, 1897, page 432.10

“Bread from Heaven” The Present Truth, 13, 27.

E. J. Waggoner

Bread from Heaven .—The Catholic makes a great point of the alleged power of the priest to convert the bread of the communion into the material substance of Christ's body. Without going into the false foundation on which the Catholic claim rests, we may ask, “What of it if the bread of the communion were actually the flesh of Christ?” Jesus said, “The flesh profiteth nothing.” He had told them that “Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.” The people, ever blind to the spiritual meaning of His words, debated among themselves as to how they could eat His flesh. The Catholic priest answers that by saying, “Here it is, in the bread of the communion.” But Jesus answers, “It is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life.” Feeding upon the Word is partaking of Christ, the Living Bread. PTUK July 8, 1897, page 432.11

From the time of His betrayal to His last moment upon the cross Jesus was thinking of others. He was not on His defence during His trial. He told Pilate, “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.” The secret of His calm composure which so impressed Pilate was that He was witnessing to save others, not to save or defend Himself. PTUK July 8, 1897, page 432.12