/*-f> l 
 
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 LIB R 
 
 UNIVERSITY OF CALIFORNIA. 
 
 GIKT 
 
 Received 
 Accessions No. 
 
 Shelf No. 
 
REFORMATION PRINCIPLES 
 
 STATED AND APPLIED 
 
 BY 
 
 REV. J. M. FOSTER, 
 ri 
 
 DISTRICT SECRETARY TO THE NATIONAL REFORM ASSO- 
 CIATION, CINCINNATI, O. 
 
 : : f ieming *. "Revel! : : 
 
 CHICAGO: I NEW YORK: 
 
 148 & 150 Madison Street. 12 Bible House, Astor Place. 
 
A 
 
 Entered according to Act of Congress, in the year 1890, by 
 
 FLEMING H. REVELL, 
 
 In the office of the Librarian of Congress, at Washington. 
 
(Eo aura ; mj Wilt, 
 
 courage and loyalty haue been the 
 inspiration of my life, 
 
 \S 
 
"The nation is the sphere of realized freedom, in which 
 alone the life of man fulfills itself, and it is to give ex- 
 pression to all that is compassed in life. It moves toward 
 the development of a perfect humanity. Its symbol is 
 the city of a hundred gates, through which there passes 
 not only the course of industry and trade, but the forms 
 of poets, and prophets, and soldiers, and sailors, and 
 scholars man, and woman, and child, in the unbroken 
 procession of the people. Its warrior bears the shield of 
 Achilles, on which there are not only the figures of the 
 mart, and sea, and field, the loom, and ship, and plough, 
 but the houses, and temples, and shrines and the altars 
 of men, the types of the thought, and endeavor, and con- 
 flict and hope of humanity." Mulford. 
 
CONTENTS. 
 
 CHAP. I. Principles of the Second Reformation.. 15 
 II. Terms Defined : Nation, Government, Con- 
 stitution, etc 26 
 
 III. The Moral Responsibility and Accounta- 
 
 bility of Nations 33 
 
 I V. Civil Government God's Moral Ordinance. 
 
 i. Its powers from God. 2. Its laws 
 
 from God 57 
 
 V. Civil Authority from God, Proved in Na- 
 ture, Scripture and History 66 
 
 VI. The State and the Moral Law, the Keeper 
 
 of Both Tables 77 
 
 VII. The Righteous Nation, i. The Charac- 
 ter of our Government. 2. Its Admin- 
 istration Toward the Negro, the Indian 
 
 and the Chinaman 88 
 
 VIII. Sabbath Reform 113 
 
 IX. Divorce Reform 150 
 
 X. Temperance Reform, i. Total Abstinence 
 for the Individual. 2. Prohibition for 
 the State. 3. Leadership for the Church. 156 
 XI. The Mediatorial Dominion of Christ. ... 184 
 XII. Christ the King of Nations 207 
 
 XIII. Christ's Headship over His Church 242 
 
 XIV. The Resurrection of Christ the Ultimate 
 
 Proof of His Messiahship 253 
 
CONTENTS. 
 
 CHAP. XV. Relation of Church and State 268 
 
 XVI. The Rich and Poor. i. American Strikes. 
 
 2. The Labor Problem 276 
 
 XVII. The Unity of the Church 303 
 
 XVIII. The Church's Glory 323, 
 
 XIX. Chiliasm Unscriptural 341 
 
 XX. The Millennium 371 
 
 XXI. The Bible God's Letter to the People. . .387 
 
 XXII. God's Rule for Christian Giving 413 
 
PREFACE. 
 
 The Roman moralist, Terrence, said: "I am a man, and 
 nothing that concerns humanity is alien to my breast." The 
 interests of the American people are hanging in the balance. 
 The crisis in the conflict between the forces of good and 
 evil in this land has come. And the parting sentiment of 
 Horace Mann should ring out along the line: "I beseech 
 you to treasure up in your hearts these my parting words : 
 Be ashamed to die until you have won some victory for 
 humanity." 
 
 Not long before the surrender of Gen. Lee at Appomatox, 
 Gen. Sheridan wrote his chief, Gen. Grant, "If things are 
 pushed we can soon run down the enemy." Gen. Grant re- 
 plied, with characteristic brevity, "Push things, then." The 
 National Reform Association proposes to "push things" until 
 this nation is in allegiance with the Lord Jesus Christ. The 
 movement is to be made all along the line. 
 
 When the Israelites went out of Egypt, they encamped by 
 the Red Sea. Here they were sorely tried. The mountain 
 Pihahiroth on the one hand, the mountain Baalzephon on the 
 other, the sea in front, and the Egyptian armies in the rear. 
 In their distress they cried to God. And God's answer by 
 Moses was, "Speak to the people that they go forward." As 
 they went forward the sea divided, the people escaped into 
 the wilderness, and the Egyptians were swallowed up. This 
 nation is being sorely pressed. Anarchism, Alcoholism, 
 Mormonism, Romanism, are closing in upon her. God's 
 voice through the National Reform Association is : "Speak 
 to the people that they go forward." Faith in God divides 
 
PREFACE. 
 
 the seas and levels the mountains. Some years ago there 
 was a long and severe winter in New England. It extended 
 far into spring. Two men met to talk over the situation. 
 One said: "I do not see what we shall do. The streams are 
 frozen over, the pasture fields are covered with snow, and the 
 cattle and sheep are suffering." "I can see signs of a speedy 
 break up," said Brother Leavett. "What is your sign?" 
 eagerly inquired the other. " We carit get along without it. " 
 Brother Leavett's sign is a good one. God will give us relief 
 soon, because we can't get along without it. Man's ex- 
 tremity is God's opportunity. 
 
 The Kamtchatkan must exercise to keep from freezing. 
 The National Reformer must work to keep from being be- 
 numbed by the atmosphere of sin. The wise and holy St. 
 Edmund of Canterbury said : "Work as though you would 
 live forever; live as though you would die to-day." 
 
 The question of the relation of railroad corporations to the 
 Lord's day has yet to be settled. It cannot be suppressed. 
 Like woman's wit, "shut the doors upon it, and it will out at 
 the casement ; shut that, and 'twill out at the key-hole ; stop 
 that, and 'twill fly with the smoke out at the chimney." 
 Christians admit that it is wrong to build these roads on the 
 Sabbath; then why is it not wrong to run them? It is wrong 
 for drivers and conductors to work regularly on Sabbath to 
 make money; then why is it not wrong for the company to 
 employ them and the passengers to purchase their labor on 
 that day? It is unjust for the employer to compel the em- 
 ploye to do seven days' work for six days' pay. It is unmer- 
 ciful to compel him to work on Sabbath on pain of losing his 
 position. It is robbing God to use His day to increase our 
 gain. "Ye have robbed me, even this whole nation." This 
 question will not down. It will continue "forever and a day." 
 The jarring and clashing of interests occasioned by the Inter- 
 state Commerce Bill, is only another indication of man's in- 
 
PREFACE. 
 
 capacity to manage the great forces of this nation without 
 God. He must be honored and His love must be spread 
 abroad in the hearts of the people before conflicting interests 
 can be adjusted. "Love is the fulfilling of the law." The 
 words of Portia to Shylock ought to be written upon the 
 American heart : 
 
 "The quality of mercy is not strain'd; 
 It droppeth as the gentle rain from heaven 
 Upon the place beneath; it is twice blessed; 
 It blesseth him that gives and him that takes; 
 'Tis mightiest in the mighties; it becomes 
 The throned monarch better than his crown; 
 It is enthroned in the hearts of kings; 
 It is an attribute of God himself. " 
 
 The famous Gunpowder Plot was one of the deeply-laid 
 schemes of the Romanists to deal a fatal blow to Protestant- 
 ism in England. King James I. had succeeded Elizabeth, 
 and under the encouragement of both the Reformation was 
 advancing. The plot originated with Robert Catesby, a man 
 of fortune. Thomas Winter, and Guy Fawkes, a soldier of 
 fortune, together with Wright, Fresham and Percy, were en- 
 listed. Their purpose was "to destroy the King, Lords and 
 Commons on the meeting of Parliament, Nov. 5, 1605." 
 They hired a house near by and began digging their mine. 
 They also rented a cellar under the House of Lords. Here 
 they placed a hogshead, thirty-six barrels of gunpowder. 
 Guy Fawkes was to fire the mine, then flee by ship to Flan- 
 ders. The day before Parliament convened, Lord Monteagle 
 received a letter advising him "to devise some excuse to shift 
 off your attendance at this Parliament, for God and man hath 
 both concurred to punish the wickedness of this time." He 
 carried the letter to the King and an immediate search was 
 instituted. The mine was discovered, Guy Fawkes was ar- 
 rested at midnight in the cellar, the officers remarking that 
 "his master had laid in plenty of fuel," and the horrible 
 
10 PREFACE. 
 
 design was frustrated. The enemies of our civil and religious 
 liberties have been digging at our foundation for years, and 
 laying a mine. Anarchism, Socialism, Secularism, Romanism, 
 Alcoholism, Free Love, are the destructive elements with 
 which it is charged. They are awaiting the arrival of the 
 crucial moment when they will fire it. 
 
 Wordsworth complained in his day that "Plain living and 
 high thinking are no more." Shairp retorts that in our day 
 high living and plain thinking are the all-in-all. Our material 
 prosperity is a source of danger. The rich are getting richer 
 and the poor are getting poorer. "Our national wealth in 
 1880 was estimated to be $43,642,000,000. It cannot be 
 less than $50,000,000,000 now. If 40,000 families own one- 
 half of that, they have an average of $625,000 each; or esti- 
 mating five persons to each family, each person has $125,000, 
 while the 64,800,000 who own the other half, average less 
 than $400 apiece. Again, if 250,000 families, or 1,250,000 
 persons, own three-fourths of the present wealth of the 
 country, the average for each person is $30,000, while the 
 average for each of the remaining 63,750,000 is less than 
 $200. But many of these millions have nothing. Super- 
 fluity on the one hand means dire want on the other. In the 
 richest country under the sun, capable of supporting in com- 
 fort 1,000,000,000 people, a majority of its present 65,000,000 
 inhabitants have a hard struggle to maintain existence. 
 While the rich are growing richer and relatively fewer in num- 
 ber, the .poor are becoming more numerous and relatively 
 poorer every year." (Strong.) Out of this chasm between 
 the rich and the poor has arisen the spirit of discontent that 
 produced the conflict between labor and capital. It cannot 
 be settled until employer and employe are each willing to say 
 to the other, not "all yours is mine," but "all mine is yours." 
 Strikes are multiplying at an alarming rate. There is no hope 
 
PREFACE. 11 
 
 of relief until employer and employe are ready to recognize 
 each others rights and obligations. Here is a remedy: 
 
 "To thine own self be true; 
 And it must follow, as the night the day, 
 Thou cans't not then be false to any man." 
 
 But here is the perfect rule: "Whatever ye would that 
 men should do unto you, do ye even so to them." St. 
 Bernard has truthfully said: "Nothing can work me damage 
 except myself; the harm that I sustain I carry about with 
 me, and never am a real sufferer but by my own fault." 
 
 The Roman Hierarchy is a menace to the Republic. Jes- 
 uitry, the Black Pope, is a lurking foe. Their motto is: 
 "When Protestants are in the majority we tolerate freedom of 
 conscience, because that is their belief. But when Catholics 
 are in the majority we suppress it, because that is our belief." 
 Vicar General Preston said, in New York City, not long ago : 
 "The Catholic who will take his religion from Rome, and not 
 his politics, is not a good Catholic." That is treason. 
 Driven from Europe and South America, they are crowding 
 into our country. Lafayette, himself a Catholic, said: "If. 
 the liberties of the American people are ever destroyed, 
 they will fall by the hands of the Romish clergy." Let us 
 take heed ! 
 
 It has been our privilege to lecture in sixteen States, to 
 address one hundred colleges and universities, and preach in 
 many of our leading cities. The words of Abraham Lincoln 
 give us encouragement in our work: "With public senti- 
 ment nothing can fail; without it nothing can succeed. Con- 
 sequently he who molds public sentiment goes deeper than 
 he who enacts statutes or pronounces decisions. He makes 
 statutes or decisions possible or impossible to be executed." 
 
 Orlando went through "the forest of Arden" carving the 
 name of Rosalind on the barks of trees, hanging "odes upon 
 
12 PREFACE. 
 
 hawthorns and elegies on brambles deifying the name of 
 Rosalind." He said : 
 
 "O, Rosalind! these trees shall be my books, 
 And in the.r barks my thoughts I'll character; 
 That every eye, which in this forest looks, 
 Shall see thy virtue witnessed everywhere." 
 
 It is my privilege to pass from forest to forest of our citi- 
 zens, carving the name of the King of Kings upon the hearts 
 of the people, in the hope that bye and bye they will lift up 
 their soul to Him, with one accord, and say: "Blessed is he 
 that cometh in the name of the Lord." 
 
 An Eastern prince was taken captive and lodged in a 
 strong castle. His devoted servant went in search of him. 
 But not knowing where he was confined, he traveled from 
 tower to tower singing a song which he knew his master 
 would recognize. At last he came to the right prison, and a 
 token of recognition was thrown to him from a window above. 
 I am going from place to place singing my song of loyalty to 
 King Jesus, and ever and anon tokens of recognition are 
 thrown out to us by the friends of our Lord. 
 
 The following passage from John B Gough's "Platform 
 Echoes" will discover the faith in which we work: "Little 
 Mary Newton, a girl four years of age, touches an electric 
 instrument with her baby fingers, and the sunken rocks that 
 had impeded navigation for centuries were burst in pieces 
 with a roar and a crash and a mighty upheaval of the water. 
 Did Mary Newton do it? Oh, no. There had been men 
 under the surface placing dynamite. For months they had 
 worked in the dark and in the wet. Those unseen men, who 
 were toiling and laboring night and day, while ships were 
 sailing over them and men were passing on either side, un- 
 conscious of all this hard toil they were the men that did 
 the work, and Mary Newton was only the medium that God 
 saw fit to touch the instrument that sent the electric current 
 
PREFACE. 13 
 
 on its mission. Now, some of you are placing dynamite. 
 You are preparing that which is to explode by and by, 
 when God sends some man that shall apply the match, or 
 turn on the electric current." 
 
 This volume is practically a collection of addresses. The 
 greater part have been printed in the Christian Statesman. 
 In their preparation we are indebted to Mulford, "The 
 Nation," Brown, "The Sufferings and Glory of Christ," 
 Symington, "Messiah the Prince" and "Lectures on Second 
 Reformation," Augustine, "De Civitate Dei," Strong, "Our 
 Country," Cook, Hetherington, McCosh, Arqhbishop Trench, 
 Canon Farrar, Pearson, SchafT, Gilfillan, D'Aubigne, Hodge, 
 and others. As Dr. Donne is quoted as saying: "Willing to 
 go all the way with company, and to take light from others, as 
 well in the journey as at the journey's end. And if in the 
 multiplicity of citations there appears vanity or ostentation, 
 my honesty must make my excuse; for I acknowledge with 
 Pliny, 'that to choose rather to be taken in a theft than to give 
 every man his due est obnoxii animi et inf elide in genii'" 
 
 Mrs. Livermors tell us how the ancient Athenians built a 
 temple to Minerva. They left a niche for her statue. Two 
 sculptors competed for the privilege of filling it. The day 
 came for the prize to be awarded. The first was unveiled. 
 It was beautiful, perfect; but when elevated it was too 
 small, like a baby doll. The second was unveiled. It was 
 complete as the other, and larger. When elevated it filled 
 the niche, and received the prize. Phidias was crowned. 
 That this book may fill the niche prepared for it by God's 
 providence and be used by him for his glory, is. our earnest 
 prayer. 
 
 J. M. FOSTER. 
 
 620 Freeman Ave., Cincinnati, O., April, 1890. 
 
CHAPTER I. 
 
 PRINCIPLES OF THE SECOND REFORMATION. 
 
 America is a child of the Reformation. It is well 
 for us at the outset to look to the land where the prin- 
 ciples of our civil and religious liberty had their birth. 
 
 The Christian historian recognizes two great Re- 
 formations. The first was the Reformation from 
 Popery, in the sixteenth century. It was openly in- 
 augurated on the 3 ist of October, 1517, when Martin 
 Luther nailed his 95 theses to the door of the cathedral 
 at Wittenberg. The second Reformation was from a 
 corrupt and tyrannical form of Protestantism, in the 
 seventeenth century. It was consummated in the 
 swearing of the national covenant at Gray Friars' 
 Church, Edinburgh, on the 28th of February, 1638. 
 This Reformation was concerned with the purity of 
 both Church and State. It laid the foundation of civil 
 and religious liberty. What are the sources from 
 which we may learn the principles of the second Re- 
 formation? 
 
 I. The National Covenant of Scotland. In 1534, 
 King Henry VIII. established Prelacy in England, or 
 a system of church government by bishops under the 
 authority of the crown. Roman Catholicism still pre- 
 vailed in Scotland. In 1581, John Craig's Confession 
 of Faith, otherwise known as the First National Cove- 
 
16 REFORMATION PRINCIPLES. 
 
 nant of Scotland, a heavy field piece leveled against 
 the Church of Rome, was sworn and subscribed at 
 Glasgow by the King himself, James VI., his household, 
 and the greater part of the nobility and gentry 
 throughout the kingdom, as well as by the Assembly's 
 Commoners. From 1592 the first Reformation de- 
 clined. The king usurped more and more of the 
 church's prerogatives. But in 1638, after a revival of 
 the Reformation principles, the National Covenant of 
 Scotland was renewed. That instrument consists of 
 three divisions: I. The original National Covenant 
 of 1581. 2. A list of Acts of Parliament, which we 
 have not the power or the desire to consult. 3. 
 The oath of the Covenanters, in which they pledge 
 themselves: First, To life-long opposition to popery, 
 prelacy, Erastianism, heresy, schism, and everything 
 that was contrary to sound doctrine and power of 
 godliness; and, Secondly, To strenuous endeavor in 
 promoting the interests of divine truth, the welfare and 
 unity of Christ's Church, the public peace and pros- 
 perity, and the glory of Christ as King of Kings and 
 Lord of Lords. This bond was signed by sixteen 
 thousand covenanters, in convention assembled. The 
 scene was most impressive, "Some wept aloud; some 
 burst into a shout of exultation; some, after their 
 names, added the words till death; and some, opening 
 a vein, subscribed with their own warm blood." 
 
 II. The General Assembly of Glasgow. After swear- 
 ing the National Covenant these resolute covenanters 
 craved a free Assembly, and a free Parliament. 
 jCharles I. was ruling, and he wished to rule without 
 
PRINCIPLES OF THE SECOND REFORMATION. 17 
 
 either. At last he granted them a free General As- 
 sembly, upon learning that the church had re- 
 solved to call one upon her own intrinsic authority, 
 should his concurrence not be granted. It met at 
 Glasgow, on the 2ist of November, 1638. His 
 Majesty's commissioner attempted to restrain its free- 
 dom. It would not submit. He dissolved it in his 
 master's name. It continued its work, declared null 
 the corrupt and unconstitutional assemblies held under 
 the sway of prelacy, abjured Episcopacy, revived 
 Presbyterian church government, and demanded of the 
 King a free Assembly and a free Parliament, and "that 
 all ecclesiastical matters should be determined by the 
 Assembly, and civil matters by the Parliament.'' This 
 was the key-note to the second Reformation. 
 
 III. The Solemn League and Covenant. This bond 
 consists of a preamble, six articles and a conclusion. 
 It was framed to promote the Reformation in Scotland, 
 England and Ireland. In 1643 it was sworn by the 
 Assembly of divines at Westminster, and both Houses 
 of Parliament, by the General Assembly of the Church 
 of Scotland, and by men of all ranks, and taken 
 and subscribed by King Charles II. at Spey, 
 June 23,1 650. It was a politico-ecclesiastical covenant, 
 and embodied an acknowledgment of public covenant- 
 ing as an ordinance of God, to be observed by churches 
 and nations. 
 
 IV. The Assembly of Divines at Westminster. The 
 confession, catechisms and directory which they formu- 
 lated have been the constitution of the Reformed 
 Church ever since. 
 
18 REFORMATION PRINCIPLES. 
 
 This Assembly represents the attainments of the 
 church in the second Reformation. "These documents," 
 says Dr. A. Symington, "are distinguished by the 
 purity of their style, the soundness of their evangelical 
 doctrine, and the comprehensiveness of their views. 
 They were prepared with much prayer and labor, and 
 and remain monuments of the piety and talent, erudi- 
 tion and industry, fidelity and zeal of the reformers of 
 that day, as they are legitimate evidence of their prin- 
 ciples.' 5 What, now, are the principles of the second 
 Reformation? 
 
 I. That the Lord Jesus Christ has been exalted to the 
 throne of universal dominion. This doctrine naturally 
 comes first. It lies at the foundation of the whole me- 
 diatorial work, as now discharged by the world's Re- 
 deemer. He is the Head of His Church. He is King 
 of nations. He has been made Head over all things to 
 His Church. All power in heaven and earth has been 
 given to Him. 
 
 II. That the Church and the Nation are two mutually 
 separate and independent moral persons, each subject in 
 its sphere to the Mediator, and yet sustaining the re- 
 lation of the most intimate and cordial co-operation. 
 The reformers held that the church is a moral agent, 
 having a unity and continuity running through the 
 centuries from her birth to the present time; and that 
 the nation is a moral agent, having a unity and con- 
 tinuity running through the generations of its life. 
 They maintained that the church had an organic life, 
 and the nation had an organic life; that the church 
 could keep God's law, and likewise the nation; that the 
 
PRINCIPLES OF THE SECOND REFORMATION. 19 
 
 church could have her sins forgiven, and so could the 
 nation; that the church could fast, and give thanks, and 
 keep the Sabbath day, and the nation could do the 
 same. They maintained that the church should not 
 dominate the nation, as in the Papacy, nor the nation 
 lord it over the church, as in Erastian establishments, 
 but that each should be sovereign and independent in 
 its sphere, recognizing, honoring and obeying the 
 Mediator as Head and King. They maintained that 
 the nation existed for the sake of the church in the 
 mediatorial kingdom, and that in guarding and sus- 
 taining her, and in laying under contribution all the 
 political forces for her enlargement and establishment, 
 it is best serving the reigning Mediator. 
 
 III. That the Word of God is the supreme and ulti- 
 mate authority in both Church and State. On the I5th 
 of February, 1584, when Andrew Melville was brought 
 before the privy council, unclasping his Hebrew Bible 
 from his girdle, and throwing it on the table, he said: 
 "These are my instructions: see if any of you can 
 judge of them, or show that I have passed my injunc- 
 tions." This was the watchword of the Second 
 Reformation. God alone is Lord of conscience. Only 
 His will is law for it. Man binding man's conscience 
 is contrary to the plainest intuitions of the human 
 soul. Any law, either in Church or State, that con- 
 travenes the law of God is no law at all. "To the law 
 and to the testimony, if they speak not according to 
 this word it is because there is no light in them." 
 
 IV. That public covenanting is a duty binding upon 
 churches and nations. The reformers exemplified this 
 
20 REFORM A TION PRINCIPLES. 
 
 in the two great deeds to which allusion has already 
 been made. When James Guthrie was on the scaffold 
 he lifted the napkin off his face, just before he was 
 turned over, and cried: "The covenants, the covenants, 
 shall yet be Scotland's reviving." On the 23d of July, 
 1706, the remnant of Cameronian covenanters in Scot- 
 land, who, on account of the disastrous policy of 
 William, Prince of Orange, and the Church's sinful 
 compliance in the admission of prelatic incumbents, 
 had never joined the Church of Scotland as established ' 
 at the Revolution of 1688, solemnly renewed these 
 covenants at Auchinsaugh, pledging themselves anew 
 to maintain those principles on behalf of which their 
 fathers had baptized the mountains and moors of Scot- 
 land with their blood. 
 
 These are the blood-bought principles which the 
 Fathers brought to America. Here Providence pre- 
 pared a field for their development. 
 
 In an address in Washington, D. C., Dr. J. M. King 
 quotes a few passages indicating God's providential 
 purpose" in America. Dr. Dorner, after visiting this 
 country in 1873, said: "Columbus was encouraged by 
 the hope that the new land would serve the honor of 
 our Redeemer. This is not accomplished in the sense 
 of Columbus, through the conversion of the heathen, 
 but in a far higher sense. The discovery of America 
 has a connection in time and spirit with the Reforma- 
 tion, for, as it were, a new land arose from out of the 
 sea to serve as a bulwark and a reserve for the church 
 of the Reformation. The Americans feel already that 
 they have a special mission; namely, to march in their 
 
PRINCIPLES OF THE SECOND REFORMATION. 21 
 
 fresh, earnest way into the fight against the skeptical 
 and the superstitious, at the same time showing 
 Christianity in a new light, as a living force which 
 needs no outward human aid in order to make itself 
 respected, but which free spirits most need.' 5 Dr. 
 Schaff says: "In the United States, where all denom- 
 inations are equal before the law, and stand on the 
 same voluntary footing of self-support and self-gov- 
 ernment, the Christian activities keep pace with the 
 enormous tide of immigration, and the intellectual, 
 social and commercial growth of the people; and the 
 churches, schools, colleges, seminaries, libraries, home 
 and foreign missionary societies, and all sorts of 
 benevolent institutions are there, by the joint zeal of 
 the different denominations, multiplying with a rapidity 
 that has no parallel in the annals of the past." De 
 Tocqueville said fifty years ago: "Although the trav- 
 elers who have visited^North America differ on many 
 points, they all agree ;n remarking that morals are far 
 more strict there than elsewhere. It is evident that, 
 on this point, the Americans are very superior to their 
 progenitors, the English." "The new States must be 
 religious in order to be free. Society must be 
 destroyed unless the Christian moral tie be strengthened 
 in proportion as the political tie is relaxed; and what 
 can be done with a people who are their own masters, 
 if they be not submissive to Deity? It cannot be 
 doubted that in the United States the instruction of 
 the people contributes powerfully to the support of 
 the democratic republic; and such must always be the 
 case, I believe, where the instruction which enlightens 
 
22 RE FORM A TION PRINCIPLES. 
 
 the understanding is not separated from the moral 
 education which amends the heart. The sects which 
 exist in the United States are innumerable. They all 
 differ in respect to the worship which is due to the 
 Creator; but they all agree in respect to the duties 
 which are due from man to man. Christian morality 
 is everywhere the same. Christianity, by regulating 
 domestic life, regulates the state. Every principle of 
 the moral world is fixed and determinate. Religious 
 zeal is warmed by the fires of patriotism. The great- 
 est part of British America was peopled with men 
 who, after having shaken off the authority of the Pope, 
 acknowledged no other religious supremacy. They 
 brought with them into the New World a form 
 of Christianity which I cannot better describe than by 
 styling it a democratic and republican religion. This 
 contributed powerfully to the establishment of a 
 republic and a democracy in public affairs; and from 
 the beginning, politics and religion contracted an 
 alliance which has never been dissolved.'' As to moral 
 legislation, not only the protection of society but the 
 honor of God are concerned. Dr. Woolsey says: 
 "On the whole, while laws against irreligious acts 
 notice them in part on account of their human evils, I 
 cannot help finding in them another element, proceed- 
 ing from religious feelings themselves, from reverence 
 for the Divine Being irrespective of their injury to 
 human society. Man in his legislation cannot get rid 
 of his sentiments: even in the later attempts at legis- 
 lation, when the limits are more exactly drawn between 
 that which is injurious to society in some specific way, 
 
PRINCIPLES OF THE SECOND REFORMATION. 23 
 
 and that which is sinful, the sentiment will assert its 
 right in defining crime or enhancing punishment." 
 President Dwight, of Columbia College Law School, 
 says: "It is well settled by decisions in the courts of 
 the leading Stafes of the Union that Christianity is a 
 part of the common law of the State. Its recognition 
 is shown in the administration of oaths in the courts 
 of justice, in the rules which punish those who wilfully 
 blaspheme, in the observance of the Sabbath, in the 
 prohibition of profanity, in the legal establishment of 
 permanent charitable trusts, and the legal principle 
 which controls a parent in the education and training 
 of his children. One of the American courts states 
 the law in this manner: 'Christianity is and always 
 has been a part of the common law of the state. 
 Christianity without the spiritual artillery of European 
 countries not Christianity founded on any particular 
 tenets, not Christianity with an established church and 
 titles and spiritual courts, but Christianity with liberty 
 of conscience to all men.' The American States 
 adopted these principles from the common law of 
 England, rejecting such portions of the English law 
 on this subject as were not suited to their customs and 
 institutions. Our national acknowledgment has in it 
 the best and finest elements of historic Christianity as 
 related to the government of States. Should we tear 
 Christianity out of our law, we would rob our law of 
 its fairest jewels, we would deprive it of its richest 
 treasures, we would arrest its growth, and bereave it 
 of its capacity to adapt itself to the progress in cult- 
 ure, refinement and morality of those for whose 
 
24 REFORMATION PRINCIPLES. 
 
 benefit it properly exists." Goldwin Smith says: c< Not 
 democracy in America, but free Christianity in Amer- 
 ica, is the real key to the study of the people and their 
 institutions." 
 
 The State must have a religion." Plutarch, the 
 disciple of Plato, remarks with truth and beauty: 
 "There has never been a State of atheists. If you 
 wander over the earth you may find cities without 
 walls, without king, without mint, without theatre or 
 gymnasium; but you will never find a city without 
 God, without prayer, without oracle, without sacrifice. 
 Sooner may a city stand without foundations than a 
 State without belief in the gods. This is the bond of 
 all society and the pillar of all legislation." Religion 
 is the only preservative power of the State. Religion 
 may be used to signify a system of doctrines, or a 
 cultus or worship, or obedience to God. It is used in 
 the last sense here: "Righteousness,'' obedience to 
 the law of God, "exalteth a nation." This is con- 
 firmed by the wisest and best of men. Montesquieu 
 affirms, ' 'Religion is the support of society.'' Burke 
 declares, "We know, and, what is better, we feel in- 
 wardly that religion is the basis of civil society, and the 
 source of all good and comfort.'' Washington said, 
 u Of all the habits and dispositions that lead to political 
 prosperity, religion and morality are indispensable sup- 
 ports.'' And Gladstone adds, ' 'Religion is the only pre- 
 servative element of civil government." 
 
 These principles were not embodied in our funda- 
 mental law, and, hence, the nation has been drifting 
 awayfromthem. The National Reform Association was 
 
PRINCIPLES OF THE SECOND REFORMATION. 25 
 
 organized in 1864. It includes in its ranks men of the 
 highest Christian type in our land. The object is to 
 engraft upon our govern nent these fundamental prin- 
 ciples: That God is the source of all authority, the 
 Lord Jesus Christ King of Nations, and the Bible the 
 fountain of all law. It is proposed to have a national 
 law, making the U. S. postal service and inter-state 
 commerce unlawful on the Lord's day, a uniform 
 national divorce law, a national prohibitory liquor law, 
 and a civil service reform which requires integrity and 
 high moral worth as qualifications for office. 
 
 Constantine saw a cross suspended from the heavens 
 bearing this motto: In hoc signo vinces (By this sign 
 thou shalt conquer). Following it he entered Rome 
 and assumed the purple in A. D. 323. Paganism went 
 down and Christianity ascended the throne of the 
 Caesars. The National Reform Association has seen 
 the sign of Christ's crown and covenant, and following 
 it they propose to storm the fortifications of Satan in 
 our land, and exalt the King of kings to the throne. 
 
CHAPTER II. 
 
 TERMS DEFINED. 
 
 When Webster was asked how he attained such clear 
 ideas, he replied, "By attention to definitions." 
 
 Mr. Tennyson remarked at an anniversary meeting 
 of the Metaphysical Society: "Modern science ought 
 at any rate to have taught us one thing how to sepa- 
 rate light from heat. " What we want in the National 
 Reform movement is not the heat of angry debate, but 
 the light of candid discussion. And that is the policy 
 of the National Reform Association in sending so many 
 agents into the field. 
 
 Prof. Jevons, in concluding his discussion of "The 
 State in Relation to Labor," remarks: "The subject is 
 one in which we need, above all things, discrimina- 
 tion." "In the beginning and through the middle and 
 at the end of all discussion of the mutual obligations 
 and rights of men in a free state, we shall do well to 
 keep in mind this first need of discrimination." (An- 
 dover Review, April, 1885.) In this discussion we 
 must discriminate between the nation and its govern- 
 ment, the convention and congress, constitutional and 
 statutory law. The nation is the principal, the gov- 
 ernment is its agent. The convention makes the con- 
 stitution, the congress the statute. But still we raise 
 the questions: What is the nation? What is the gov- 
 ernment? What is the constitution? 
 
TERMS DEFINED. 27 
 
 A nation is the creature of God. It is not a human 
 device. It is not of man, neither by the will of 
 man, but of God. It is not made; it is born, nascor, 
 born of God's providence. Rome was built by man. 
 It was an empire built up of cities. There was no 
 bond of union. To cities it again returned. (Guizot's 
 History of Civilization, page 47.) England has made 
 herself a great name by conquest and annexation. But 
 the question with her to-day is, Shall it be confedera- 
 tion or disintegration? (Nineteenth Century, March 
 1 88 5, "Imperial Federation," W. E. Forster.) The real 
 English nation is small. The national spirit is from 
 God, and wherever that national life throbs, there is 
 the nation. The nation, in the larger and more ex- 
 tended sense, is the whole mass of the people in whose 
 bosoms the national spirit is fervid. This national 
 spirit, which makes the patriot willing to suffer and die 
 for his country, is from God, and may be cultivated 
 until, like the Greek's, no power of invading foe can 
 crush it. Since we come into the world imbued with 
 this national life, it is obvious that we are born into the 
 nation. This spirit is in us by nature. It is there, and 
 we cannot divest ourselves of it. Just as we are mem- 
 bers of the family in which we are born, and have in us 
 the spirit of the family life, so we are members of the 
 national body in which we were born and are animated 
 by the national life. The spirit of nationality may be 
 acquired through the process of naturalization by a 
 foreigner. But in the case of a native born citizen it 
 is in him by nature. By birth he is a member of the 
 nation. This is the national body. It is the sphere of 
 
28 REFORM A TION PRINCIPLES. 
 
 civil rights. Every man, woman and child within the 
 national domain has a right to life, liberty and property, 
 to educate and be educated, to buy and sell, to marry 
 and give in marriage, to discuss questions of public 
 interest with tongue or pen, to give and receive title 
 deeds, to pay taxes. The anti-Chinese bill is in con- 
 travention of man's inalienable rights. God has ordained 
 that every human being shall enjoy his civil rights in all 
 places of the earth. The national body is an institution 
 of civil rights. 
 
 But the body of the man alone is not the man. 
 Within the body resides the soul. The soul makes 
 man an intelligent, responsible agent. Intelligence 
 and freedom are the ground of personality. The 
 personality of the man resides in the soul. Within the 
 mass of the people occupying the national domain, 
 there is the "voting body," about twelve millions. 
 That "voting body" represents the intelligence and 
 freedom of the nation. The personality of the nation 
 resides in it. It is not a voluntary body. All who are 
 native born or naturalized, whether male or female, 
 who have intelligence (i. e., are not demented) and who 
 have come to years when that intelligence is available 
 which makes them free (i. e. , who are over twenty-one 
 years old) are natural members of it. It is the nation 
 in the narrower and more limited sense. It is the 
 sphere of sovereignty. (See The Nation, by Mulford, 
 pp. 211, 212.) Just as the soul, in which resides the 
 human personality, is the sovereign of the body, so 
 the "voting body," in which resides the national per- 
 sonality, is the sovereign of the mass of the people. 
 
TERMS DEFINED. - 29 
 
 The soul is responsible for the acts of man, whether 
 physical, mental, or both. The "voting body" is re- 
 sponsible for the acts of the whole people. The punish- 
 ment of the man may fall upon the body, or mind, or 
 both. The punishment of the nation may fall upon the 
 mass in physical judgments, or upon the "voting body" 
 in "blindness of mind, strong delusions," &c. The 
 "voting body" is the soul of the nation. It thinks for the 
 nation. It is the sphere of national sovereign rights. 
 The Lord Jesus Christ, the King of kings, proposes 
 His law to this sovereign "voting body" for their ac- 
 ceptance. They receive it. That moment the moral 
 law becomes a national covenant between them and the 
 "Governor of the nations." It is their constitution. 
 They say, with Israel, at Sinai, "All that the Lord 
 hath said we will do and be obedient. " It should be 
 contained in the preamble to the national constitution. 
 Then it would read: "We, the people, acknowledging 
 Almighty God as the source of all authority and power, 
 Jesus Christ as the ruler of the nations, and the Bible 
 as the fountain of all law, do ordain," &c, The pre- 
 amble is the constitution of the "sovereign body." 
 The "sovereign body" is bound by it, and has no right 
 to reject it, or even alter or amend it, except in accord- 
 with the mind and will of the "Prince of the kings of 
 the earth." In subjection to it the "sovereign body" 
 makes the national constitution. A constitution is 
 simply the moral law translated into the forms of 
 national life. But when this sovereign "voting body" 
 accepts of the constitution and acts under it, it becomes 
 a " political body " It is constituted of the same voters, 
 
30 REFORM A TION PRINCIPLES. 
 
 but they. were acting in their sovereign capacity in 
 making and adopting the constitution, and in their polit- 
 ical capacity in accepting authority under the consti- 
 tution. This "political body" is the sphere of political 
 rights. In it the members have a right to vote, and hold 
 office and direct the political life of the nation. All 
 who exercise their political rights in it are reckoned 
 as accepting the constitution and taking the oath to sup- 
 port it. It is the "governing body" in the land. It is 
 the political sovereign. The constitution is a political 
 covenant between the "national body" and the "gov- 
 erning body." The Government in the larger sense 
 means the whole system of offices, including the ex- 
 ecutive, legislative and judicial departments, in which 
 civil authority is exercised, as we speak of our reoub- 
 lican government. In the narrower sense it signifies 
 the administration, as we speak of the Arthur and 
 Cleveland administrations. England has had twenty- 
 one governments since 1827. France has had twelve 
 governments in the last decade. In either case 
 the government is under oath to carry out the 
 constitution. It is the sphere of official rights. 
 The government applies the constitution to the in- 
 dividual citizen through the statutes. The indi- 
 vidual citizen is subject to the statute in the hands 
 of the government, the government to the constitu- 
 tion in the hands of the "political body," the "po- 
 litical body" to the constitution in the hands of the 
 "national body," the "national body" to the moral law 
 in the hands of Christ, and Christ to the moral law in 
 the hands of God, who is all in all. But it is the same 
 
TERMS DEFINED. 31 
 
 law throughout. Statutory law is constitutional law 
 unraveled; constitutional law is the moral law unrav 
 eled; the moral law is Jesus Christ translated into life, 
 and Christ is the revelation of God. 
 
 Now the "sovereign body" breaks this chain which 
 connects the nation with the mediatorial throne. It re- 
 jects Christ as King, and will not accept of his law. 
 On the contrary, it adopts a godless institution. This 
 is a national sin which will be fatal if not put away. 
 
 In the tower of the cathredral at Strasburg there is a 
 clock, wonderful in its combinations, marvelously com- 
 plicated. The praises of the maker were spoken by all 
 the people. The reigning prince became jealous and 
 cast him into prison. The condition of his being liber- 
 ated was a promise that he would never make another 
 like it. This he stoutly refused to give. Then the 
 prince ordered his eyes to be put out. The artist asked 
 to be led to the tower that he might adjust his clock 
 before the sentence be executed. He touched a secret 
 spring which deranged the machinery and the work was 
 spoiled forever. No artisan in Europe could restore it. 
 The workman and his work went out together. 
 
 This nation was called into being by the King of 
 kings. It has been nurtured by His providence. He 
 alone can maintain its life. If He touch the fountain 
 of life we perish. We have rejected Him and virtually 
 said, "Who is the Lord that we should obey Him?" If 
 we persist in Ithis rebellion, the secret spring of national 
 life will be touched and we will perish forever. 
 
 For many years previous to 1845, it had been 
 known that the planet Uranus was subject to certain 
 
32 REFORM A TION PRINCIPLES. 
 
 perturbations in its orbit, which could not be accounted 
 for by the attraction of the sun or the other planetary 
 bodies. From the nature and amount of these pertur- 
 bations, Le Verrier, a French mathematician, demon- 
 strated the existence of an undiscovered planet; and 
 so completely had he determined its place in the 
 distant heavens that when Dr. Galle, of the Berlin 
 Observatory, pointed his telescope to the place desig- 
 nated by Le Verrier, he not only found the new 
 planet, but found it within one degree of its computed 
 location. The star of our Republic, the brightest in 
 the galaxy of nations, is to-day subject to certain 
 moral perturbations. The discerning reformer recog- 
 nizes this as due to the rising "bright and morning 
 star," the Lord Jesus Christ. The day of great refor- 
 mation is near at hand. He is come, and "unto Him 
 shall the gathering of the people be." 
 
CHAPTER III. 
 
 THE MORAL RESPONSIBILITY AND ACCOUNTABILITY 
 OF NATIONS. 
 
 What is a nation? 
 
 It is not a mere aggregation of individuals. Aris- 
 totle held that the whole was before the parts. This 
 nation existed as a body before the individuals now 
 living in it were born. Caius Marcus denounced the 
 mob in Rome as "the detached and disorganized 
 rabble, 3 ' in whom there was nothing of the national 
 unity. "Go, get you home, you fragments. 5 ' 
 
 It is not the government. There was the deepest 
 folly in the exclamation of Louis XIV., "I am the 
 State!" The government is the agent set up by the 
 nation to carry out its will. The nation exists before 
 the government, and the government is answerable to 
 the nation. 
 
 It is not a voluntary association. A man may join 
 a voluntary association or not, just as he elects. But 
 has he this option in civil society? He is born into 
 the nation, and is by nature subject to its laws. He 
 is in his normal state in the nation just as much as 
 in the family. The corporation and the nation differ 
 as the artificial and the natural. A "banking associa- 
 tion," which Blackstone terms "an artificial person- 
 ality," is the creature of the nation, is responsible to 
 the nation, and appeal can always be had from it to 
 
34 REFORMATION PRINCIPLES. 
 
 the nation. But the nation is the creature of God, 
 accountable to none but Him for the use of the great 
 powers with which He has invested it. 
 
 It is not a league. The late war settled that. The 
 South said: "This is only a league of sovereign 
 States. You have no right to coerce a sovereign 
 State. The right of secession is inalienable. We 
 demand a separation." And except this nation is a 
 moral person the South was right and the war an 
 outrage. But the North answered: "No; this is not a 
 league. It is a nation. It is a moral person. To 
 divide it is suicidal. The Union shall be preserved; 
 peaceably, if you will; forcibly, if we must.' 5 The 
 decision is on record, traced in blood, with an iron 
 pen, that this is a nation. 
 
 // is an organism. It has a unity and a continuity 
 running through the generations. The nation of 
 Israel was the same under her judges and kings, the 
 same from her organization at Sinai until the Roman 
 eagles were set up in Jerusalem. Rome was the 
 same under her kings, her emperors, her consuls, her 
 decemvirs, and her military tribunes. France was the 
 same nation under her feudal, imperial, and republican 
 governments. The United States is the same nation 
 under the Articles of Confederation and the Constitu- 
 tion. Mulford says: "The origin of the nation is not in 
 the will of the individual, nor in the will of the whole, but 
 the higher will, without which the whole can have no 
 being, and its continuity is not in the changing inter- 
 ests of men, but in the vocation which, in a widening 
 purpose from the fathers to the children, joins the gen- 
 
THE MORAL RESPONSIBILITY. 35 
 
 erations of men, and its unity is not in the concurrent 
 choice of a certain number of men, but in the divine 
 purpose in history which brings to one end the 
 unnumbered deeds of unnumbered men." There is a 
 deep truth in the words of Cicero, "The State is 
 formed for eternity.'' 
 
 It is a conscious organism. "The nation,'' says M. 
 Thiers, "is that being which reflects and determines its 
 own action and purposes.'' A nation has a life and is 
 sensitive like a man. Think of the thrill our nation 
 experienced when Sumter was fired upon. Did not 
 the national life course faster and its pulse beat quicker 
 at the intelligence? We aver that the nation has a 
 soul. The French priest, Pere Hyacinthe, said, "What 
 I admire most in a nation is its soul.'' Moral princi- 
 ples constitute the soul of a nation, and as long as 
 they are preserved the nation will live, for "the eternal 
 years of God are hers.'' 
 
 It is a moral organism. It has all the properties 
 and is subject to the laws of a living, responsible agent. 
 It has reason, will and conscience. It is capable of 
 rights and obligations. It contracts debts and may 
 not repudiate. It makes treaties and may not break 
 them with impunity. It has a character for good or 
 evil. What is more common in the Scriptures than 
 "ungodly nation,'' "hypocritical nation," "wicked 
 nation; 5 ' and "holy nation," "righteous nation,'' "godly 
 nation?" Even the Romans could stigmatize the 
 Carthagenians with the stinging imputation of "Punic 
 faith," and the embittered poet could speak in loathing 
 terms of "perfidious Albion.'' Milton, the great 
 
36 REFORMATION PRINCIPLES. 
 
 English poet and statesman, said: "A nation ought to 
 be but one huge Christian personage; one mighty 
 growth of an honest man, as big and compact in virtue 
 as in body." The different years of man's life cor- 
 respond to the different generations of a nation's life; 
 and it is no more absolved from obligations incurred 
 in past generations than a man by becoming old is 
 free from the obligations of his misspent youth. 
 
 A man commits murder. Ten years after he is ar- 
 rested, tried, convicted and executed. Now, according 
 to physiology, every particle in his body has been 
 exchanged for new particles, so that the crime was 
 committed in one body and expiated in another. 
 Does the law recognize this change? Not at all. He 
 is the same identical person in both cases, and as such 
 is punished. So- with the nation. The whole body is 
 renewed every generation, but the personality remains 
 the same from generation to generation, through all 
 the centuries of the nation's life. A man takes a knife 
 in his hand and strikes it to his brother's heart. They 
 do not hang his hand; they hang his head. If one 
 man kill another with his foot, they do not hang his 
 foot, but his head. Capital punishment means to take 
 off the head. Why one member suffer for another? 
 A man steals with his hands, and they put the whole 
 body in the penitentiary. Why the whole body suffer 
 for the wickedness of one of its members? It is the 
 person that suffers, and no matter upon what member 
 the punishment fall, the same responsible agent suffers. 
 A nation is a creature of God, and at His pleasure He 
 punishes the tenth generation for the sins of the first, 
 
THE MORAL RESPONSIBILITY. 37 
 
 as in the case of Amalek; the people for the sins of 
 the ruler, as in the case of the Gibeonites; and the 
 ruler for the sins of the people, as in the case of Zede- 
 kiah, whose sons were slain before him, his eyes put 
 out, and, bound in fetters of brass, he was carried to 
 Babylon. 
 
 The national person suffers. Hence our officials at 
 Washington became corrupt as the valley of Jehosha- 
 phat, as the Credit Mobilier and Star Route scandals 
 attest, and the citizens of Boston and Chicago suffered 
 from destructive fires. Our nation supported human 
 slavery, that sum of all villainies, and the War of the 
 Rebellion cost us 1,000,000 lives and $9,000,000,000. 
 The nation persists in its rebellion against God, and a 
 series of calamities affect the people, from the panic of 
 1873, down through the grasshopper plague in the 
 West, the yellow fever in the South, the Pittsburgh 
 riot of 1877, to the assassination of our Christian 
 President, Garfield, who "was cut down in his high 
 places." To-day the national body carries such ulcer- 
 ous sores as Sabbath desecration, intemperance, speedy 
 and easy divorce, and political manipulations. And 
 the "iron rod" falls upon us in the yellow fever at 
 Jacksonville, and the railroad disaster at Mud Run 
 "the festival of death." "Think ye that those eighteen 
 men upon whom the tower of Siloam fell and slew 
 them, were sinners above all who dwelt in Jerusalem? 
 I tell you, nay. But except ye repent, ye shall all 
 likewise perish." Do you think that the sufferers at 
 Jacksonville and Mud Run were sinners above all the 
 citizens of the United States? I tell you, nay. But 
 
38 REFORM A TION PRINCIPLES. 
 
 except this nation repent of its rebellion against God 
 and its aggravated sins, the whole people shall perish 
 in like manner. The nation must acknowledge and 
 obey the King of kings or perish. God has decreed 
 it. "The nation and kingdom that will not serve Thee 
 shall perish; yea, those nations shall be utterly wasted." 
 
 1. God made a covenant with the nation of Israel 
 at Horeb, fifty days after the exodus. Forty years 
 after, when that generation had passed away and 
 another had grown up, Moses said: "The Lord our 
 God made a covenant with us at Horeb; the Lord 
 made not this covenant with our fathers, but with us, 
 even us who are all of us here alive this day. " "Neither 
 with you only do I make this covenant and this oath, 
 but with him that standeth here with us this day before 
 the Lord our God, and also with him that is not here 
 with us this day/' And the breach of this covenant 
 in after generations was the procuring cause of de- 
 structive judgments upon this nation. Hence their 
 prophets referred to their forefathers, not by the historic 
 they of the past, but the we of continuous present 
 being. Thus, in the 66th Psalm, the passage of the 
 Red Sea is connected with the generation in the time 
 of David. "There did we rejoice in him." Jeremiah 
 identifies his contemporaries with Israel in the wilder- 
 ness. "Thus saith the Lord: I remember thee, the 
 kindness of thy youth, the love of thine espousals, 
 when thou wentest after me in the wilderness." 
 
 2. When the Israelitish nation was engaged in the 
 conquest of Canaan, their elders made a covenant of 
 peace with the Gibeonites, who dwelt in the land. 
 
THE MORAL RESPONSIBILITY. 39 
 
 The Gibeonites used craft to secure the treaty, the 
 elders of Israel were deceived, and the people were 
 incensed against them for being so hasty and unwise. 
 But the covenant remained binding. Some four hun- 
 dred years after, Saul, the King of Israel, in his zeal 
 for his people, slew the Gibeonites, that he might take 
 their lands and enrich his followers "the spoils of 
 office." The matter received scarcely a passing notice. 
 Perhaps few in the nation knew of it; at least no one 
 seemed to care. But God saw it. And He keeps a 
 book, and His accounts always balance. And about 
 seventy-five years later, near the close of King David's 
 reign, a three-years' famine came on Israel, carrying 
 suffering and death in its train. David inquired the 
 cause, and God answered: "It is for the bloody house 
 of Saul, because he slew the Gibeonites." Here you 
 have a nation making a treaty, four hundred years 
 after it is broken by the King, and seventy-five years 
 subsequent to its violation the punishment came, and 
 it fell upon the subjects who were personally innocent, 
 and, perhaps, largely ignorant of the violation of the 
 covenant. The record is burdened with warning to 
 our nation for her flagrant, shameless, outrageous 
 breach of faith with the Indians and Chinese. After 
 narrating the facts respecting the treaty Israel made 
 with the Gibeonites, the breach of it by King Saul 
 four hundred years later, and the punishment in the 
 three-years' famine near the close of King David's 
 reign, Dr. Taylor speaks as follows: "But let no one 
 think it strange that the penalty should come thus, in 
 famine, upon an entire nation, after a new generation 
 
40 REFORM A TION PRINCIPLES. 
 
 had sprung up, for a nation's history is a unit; and as 
 there can be* no such thing as retribution of a nation 
 in the future state, it follows that if punishment for 
 national sins is to be inflicted at all, it must fall in the 
 subsequent earthly history of the nation that commit- 
 ted them. The generation which was alive in France 
 at the era of the massacre of St. Bartholomew and the 
 revocation of the edict of Nantes, was a different one 
 from that which lived at the time of the first revolu- 
 tion; yet in the events of the latter, with its Reign of 
 Terror and rivers of blood, we have the undoubted 
 consequences of the former. Many generations have 
 come and gone in Spain since the days of Philip and 
 the great Armada, yet we cannot doubt that the mis- 
 erable condition in that land for more than a century 
 a condition out of which its inhabitants find it hard 
 even now to emerge was due to the sins of those who 
 knew not the day of their visitation, and suppressed 
 the Protestantism which, but for the Inquisition, would 
 have arisen among them and enabled them to lead the 
 van of European progress. The English occupants of 
 India in 1857 were not the same as those who, under 
 Clive, Hastings and others, so unrighteously obtained 
 possession of large portions of that empire nay, they 
 were in many instances men of another order and a 
 nobler nature; yet upon these ay, upon the heads of 
 sainted missionaries who repudiated and condemned 
 the cruelty and craft of the first invaders the terrible 
 Nemesis of the mutiny did fall. Hence there is nothing 
 out of keeping with God's usual procedure in the fact 
 that forty years after a national sin had been com- 
 
THE MORAL RESPONSIBILITY. - 41 
 
 mitted by Israel under Saul, the punishment came and 
 fell upon a generation different from that which had 
 been guilty of the wrong. Though the generation 
 was different, the nation was the same. God is in- 
 deed 'a jealous God, visiting the iniquities of the 
 fathers upon the children unto the third and fourth gen- 
 eration.' " 
 
 3. David, the King, numbered the people, contrary 
 to the divine command, against the earnest protest of 
 Joab. The sin was not in counting them, for we see 
 in the book of Numbers that God counted them ex- 
 actly, but in the pride which prompted it and which 
 led him to include in the tale the uncircumcised cities 
 of the Hivites and the stronghold of Tyre, for whom 
 no ransom money was paid. For the King's sin a 
 three-days' pestilence was sent upon Israel, slaying 
 70,000 of the people. It does not appear that David 
 or any of his household were personal sufferers. When 
 David saw the destroying angel standing over Jerusa- 
 lem with a drawn sword in his hand, he said: "Upon 
 me and upon my house be thy hand. But what have 
 these sheep done?" The head of the nation sinned; 
 the members of the national body suffered. The same 
 is true of other nations 
 
 4. God commanded Saul, the king of Israel: "Go 
 and smite Amalek, and utterly destroy all that they 
 have, and spare them not, but slay both man and 
 woman, infant and suckling, ox and sheep, camel and 
 ass." Why are they to be exterminated? We are 
 carried back four hundred years to find the cause. It 
 is "because they met Israel in the wilderness, as they 
 
42 REFORM A TION PRINCIPLES. 
 
 journeyed from Egypt to Canaan, and smote the 
 hindermost of them, all that were feeble, the faint and 
 weary." There was not an individual living that had 
 taken part in that transaction, nqr had been for many 
 generations. What had the women done? What sin 
 had the infants and sucklings committed against 
 Israel? What the flocks and herds? The whole order 
 recognized the unity and continuity of the nation and 
 its moral personality, and teaches that national life 
 must be free from rapacity and spoil. 
 
 5. Babylon is given into the hands of the Medes and 
 Persians. Why? God used the Chaldean nation as 
 His "rod'' to chastise His people. Nebuchadnezzar 
 carried them captive to Babylon. But when he car- 
 ried them there 'according to the divine will, he 
 oppressed them contrary to the divine will. "I was 
 a little displeased, and they helped forward the afflic- 
 tion." For going beyond the divine will, Babylon is 
 taken by the Medes and Persians. But Nebuchad- 
 nezzar, the agent in this sin, had long passed away. 
 
 6. Tyre is pillaged by Nebuchadnezzar, and after- 
 ward destroyed by Alexander the Great. What the 
 cause? It is because she broke the treaty of peace 
 made between Hiram, king of Tyre, and Solomon, 
 king of Israel. k 'Is it for three transgressions of Tyre 
 or for four? I will not turn away the punishment 
 thereof, because she remembered not the friendly 
 covenant. " 
 
 7. Jerusalem is destroyed by Titus and the Jewish 
 nation rooted out. Why? The Savior answers in His 
 parable of the "wicked husbandmen." The nation of 
 
THE MORAL RESPONSIBILITY. 43 
 
 Israel is the vine. The rulers who sat in Moses' seat 
 the husbandmen, Palestine the vineyard, Jordan and the 
 two lakes on the east, the great desert and the Idumean 
 mountains on the south, the Mediterranean on the west, 
 and anti-Libanus on the north, the hedge about it. The 
 Jewish ceremony the wall. The earlier and later 
 prophets were the sent servants of God. These they 
 shamefully entreated. The Lord Jesus Christ is the 
 Proprietor's Son, Him they slew. Therefore "the Lord 
 of the vineyard" miserably destroyed those wicked hus- 
 bandmen. Archbishop Trench, in his "Notes on the 
 Parables," says: "It is very instructive to note the way 
 in which the successive generations, which during so 
 many centuries has been filling up the measure of the 
 iniquity of Israel, are contemplated throughout but as 
 one body of husbandmen; for indeed God's word is 
 everywhere opposed to that shallow nominalism which 
 would make 'nation' no more than a convenient form 
 of language to express a certain aggregation of indi- 
 viduals. God will deal with nations as living organisms, 
 and as having a moral unity of their own, and this con- 
 tinuing unbroken from age to age. Were it otherwise, 
 all confession of our fathers' sins would be a mockery, 
 and such words as our Lord's at Matthew, xxiii: 32-35, 
 without any meaning at all. Nor is there any injustice 
 in this law of God's government, with which he en- 
 counters our selfish, self-isolating tendencies; for while 
 there is thus a life of the whole, there is also a life of 
 every part, and thus it is always possible for each indi- 
 vidual, even of that generation which, having filled up 
 the last drop of the measure, is being chastised for all 
 
44 REFORM A TION PRINCIPLES. 
 
 its own and its fathers' iniquities, by personal faith 
 and repentance to withdraw himself from the general 
 doom. It will not, indeed, always be possible for him 
 to escape his share in the outward calamity (though 
 often there will be a Pella when Jerusalem is destroyed, 
 an ark when a world perishes), but always from that 
 which is the woe of the woe, from the wrath of God, 
 of which the outward calamity is but the form and ex- 
 pression." (Jer. xxxix: n.) 
 
 Do you ask, Why has the pathway of history been 
 strewn with the wrecks of nations? The answer is: 
 They rebelled against God and He smote them. "The 
 nation and kingdom that will not serve thee shall per- 
 ish; yea, those nations shall be utterly wasted." "The 
 burden of Egypt," "the burden of Babylon," "the 
 burden of Tyre,' r may be written against all these 
 nations. Phenomena change, principles are eternal. 
 "Many a Sarmatia has fallen unwept, but none without 
 a crime." 
 
 "It is something monstrous," says Dr. Arnold, "that 
 the ultimate powers in human life should be destitute 
 of the sense of right and wrong." "The moral char- 
 acter of government seems to follow necessarily from 
 its sovereign power. This is the simple ground of 
 what I shall venture to call the moral theory of its ob- 
 jects; for as in each individual man there is a higher 
 object than the preservation of his body and goods, so 
 if he be subject in the last resort to a power incapable 
 of appreciating this higher object, his social and po- 
 litical relations, instead of being the perfection of his 
 being, must be its corruption. The voice of law can 
 
THE MORAL RESPONSIBILITY. 45 
 
 only agree accidentally with that of his conscience; 
 and yet on this voice of law his life and death are to 
 depend, for its sovereignty over him must be, by the 
 nature of the case, absolute." The moral character 
 and accountability of nations is the burden of history. 
 "The history of the world cannot be understood apart 
 from the government of the world." 
 
 Now, let us apply these facts. There is the highest 
 authority for comparing a nation to a tree. "As the 
 days of a tree are the days of my people." The 
 fathers brought the tree of civil and religious liberty 
 and planted it upon American soil, dedicated to God 
 and human rights. But our enemies brought two 
 other trees, the upas of slavery and the upas of secu- 
 larism, and planted them on either side. The first 
 upas grew for two hundred and fifty years. It threat- 
 ened our life. 
 
 In 1837, Wendell Phillips said, in Faneuil Hall, 
 "This land is not large enough to contain slavery and 
 freedom together." In 1858, Abraham Lincoln de- 
 clared, "This land can not exist, half slave and half 
 free.'' In 1861, God came in judgment and cut it 
 down. The bloody fields of Gettysburg, Vicksburg, 
 Shiloh and the Wilderness, and the horrors of Libby 
 Prison and Andersonville, were the answer. Abraham 
 Lincoln was right in interpreting the war when he said 
 in his second inaugural: "If it please Almighty God 
 that the wealth that has been piled up by two hundred 
 and fifty years of unrequited toil shall all be taken 
 away, and for every drop of blood drawn by the lash, 
 a corresponding one shall be drawn by the sword, still 
 
46 REFORM A TION PRINCIPLES. 
 
 we must say, the judgments of the Lord are true and 
 righteous altogether." You know the verdict of his- 
 tory: 
 
 "Right forever on the scaffold, 
 
 Wrong forever on the throne ; 
 But that scaffold sways the future, 
 
 And within the dim unknown 
 Standeth God, behind the shadow, 
 Keeping watch above His own." 
 
 The second upas still grows. The Constitution of 
 the United States does not contain the name of God. 
 In adopting it we virtually said: "We propose to run 
 this nation in the name of 'We, the people,' independ- 
 ent of the King of kings." 
 
 When Adrian VI. was chosen Pope, the Hollanders 
 inscribed on their banners, suspended from their houses, 
 these words: "Utrecht planted, Louvain watered, the 
 Emperor gave the increase, and God had nothing to 
 do with it." On the Constitution of this republic 
 these words may be properly inscribed: "The Pilgrim 
 Fathers founded this nation, General Washington led 
 our armies to victory, 'we the people' framed the Con- 
 stitution, and Jesus Christ had nothing to do with it." 
 
 The upas of secularism still grows. It is alarming 
 in its proportions. Let me point out some of its 
 branches: , 
 
 1st. The churckless ' masses. We hear a great 
 deal about immigration. They are coming here 
 at the rate of 1,000,000 a year. There are 17,000,000 
 here of foreign birth or foreign parentage; by the end 
 of this century there will be 43,000,000. In London,' 
 England, 64 per cent, of the population were born 
 
THE MORAL RESPONSIBILITY. - 47 
 
 within the corporate limits, 94 per cent, in England 
 and Wales, and 98 per cent, in Great: Britain and Ire- 
 land. But every city in the United States has from 
 50 to 87 per cent, foreigners. This fact, however, is 
 not alarming, were it not for the additional one, that 
 more that one-half the people in the United States 
 never darken a church door. Ohio is the only State 
 in the Union that has a seating capacity in its churches 
 for all the people over ten years of age. In New 
 York, in six Assembly districts, having 360,000 peo- 
 ple, there are 31 churches and 3,018 saloons. In the 
 First Assembly district, having 40,000 people, there 
 are 7 churches and 1,078 saloons I church to 153 
 saloons, and the saloon is open 100 hours per week, 
 while the church is open 7 or 8 hours. In one section, 
 having 60,000 people, there is only one church. Since 
 1880 the population of New York has increased 
 300,000, and only 4 churches have been added. In a 
 section in Chicago, having 60,000 people, there is no 
 church at all. Out of 7,000,000 young men in the 
 United States, 5;OOO,ooo never go to church. It is 
 true that 75 per cent, of the young men never darken 
 a church door, 95 per cent, are not connected with the 
 church as members, and 97 per cent, carry no cross 
 and do no work for Christ. We know that Christianity 
 is the leaven, but it is not brought in contact with the 
 people. We have the leaven in one pan, and the 
 dough in another. Let this state of things continue 
 and our doom is sealed. 
 
 2d. Illiteracy. Out of 65,000,000 of people, 
 5,250,000 cannot read; 6,250,000 cannot write. Out 
 
48 REFORM A TION PRINCIPLES. 
 
 | 
 
 of 18,000,000 of children of a school age, 10,000,000 
 are enrolled, 6,000,000 attend. In New York, out of 
 385,000 children of a school age, 140,000 attend. In 
 the South, two-thirds of the legal voters cannot read 
 their own ballots. Take the voting society, in round 
 numbers, 10,000,000, [it is near 12,000,000], let my 
 fingers represent it. One-fifth can not read their bal- 
 lots the little finger must come down. Another fifth 
 can not read enough to vote intelligently the second 
 finger must come down. The intelligent voters are 
 about equally divided between the two great political 
 parties, and may be represented by the two taller 
 fingers. Then the criminal class vote is dominated by 
 the saloon. The thumb must come down, and it 
 closes over the other two fingers. Now, with the 
 intelligent vote about equally divided, and bidding for 
 the illiterate, the semi-illiterate and the criminal class 
 vote, it does not require a man to be a prophet, nor 
 the son of a prophet, nor an alarmist, to say there is 
 danger ahead. These facts form the dark and lowering 
 cloud in our political sky. Let a master hand touch 
 it, and the thunders will roll, the lightnings will flash, 
 and a deluge of wrath will descend upon us. 
 
 3d. The liquor traffic. It costs our nation 
 $1,500,000,000 annually, maintains a standing army 
 of 600,000 drunkards, and sends 80,000 to a drunk- 
 ard's grave every year. And then, the heart-broken 
 wives and widows, orphan children, ruined homes 
 a scene of suffering and woe which tongue or pen can 
 not describe. It stalks through our land with the 
 crushing steps of a giant, leaving a desolation in its 
 
THE MORAL RESPONSIBILITY. - 49 
 
 path. We must destroy the liquor traffic, or it-will 
 destroy us. 
 
 4th. Sabbath desecration. In Prussia, 57 per cent, 
 of those working in factories and 77 per cent, of those 
 engaged in mercantile and transporting service have 
 no Sabbath. In England and America 2,500,000 are 
 deprived of their Sabbath rest by the railroad and 
 postal service. The bondage of Israel in Egypt was 
 not a circumstance to this. On the New York Central 
 Railroad, 450 locomotive engineers petitioned for 
 Sabbath rest, on the ground of conscience. They 
 were refused. That is the car of Juggernaut, crushing 
 the liberties of the American people. Two millions in 
 the United States are compelled to work every Sab- 
 bath unnecessarily. For this oppression God will 
 visit us. 
 
 5th. T/ie conflict between labor and capital. Capital 
 is concentrated in the hands of a few. Labor is organ- 
 ized. Fifty years ago, a boy started as deck hand on 
 a steamboat. In half a century he had $73,000,000. 
 Another starts out with no property but a mouse 
 trap. In twenty-seven years he has capital stock 
 equal to $100,000,000. How came they by these 
 mammoth fortunes? There are only three ways of 
 getting money: I. Gift. They did not get it in this 
 way. 2. Industry and sagacity. Society is a joint- 
 stock concern. No one has a right to take out more 
 than he puts in. Perhaps one of these men, by his 
 industry and sagacity, is worth to society $1,000,000 
 a year. In twenty-seven years he would then have 
 a right to draw out $27,000,000. But he draws 
 
50 RE FORM A TION PRINCIPLES. 
 
 $100,000,000. How came he by the extra $73,000,000? 
 There is only one other way of getting money, and 
 that is by stealing. They obtained it by stock gam- 
 bling, and that means stealing on a large scale. As a 
 consequence, the poor suffer. Hence the discontent 
 that led to labor organizations. There are trades 
 unions in every State in the Union, and they repre- 
 sent all classes. Organized labor and concentrated 
 capital are the two great facts before us. These are 
 two columns. They are drawn up in battle array. 
 We think of the Pittsburgh riot of 1877, when 128 
 locomotives were given to the torch; of the Cincinnati 
 riot, when 153 men were shot dowh and the Court 
 House burned. These are but the firing of the outer 
 pickets. If the firing of the outer pickets occasion 
 such turmoil, what will be the result when the two 
 columns shall have collided? Why, our land will be 
 converted into an Aceldame a field of blood. 
 
 6th. The Roman Catholic hierarchy. This has a 
 Jesuitical organization as perfect as my hand, the wrist 
 of which is yonder on the Tiber and the fingers in the 
 nations, manipulating their civil and religious institu- 
 tions. This is the hoary-headed foe of civil and re- 
 ligious liberty. 
 
 Had she the power she would slit the veins of our 
 nation and let flow her best blood. Ask Italy! Not 
 to mention Dante's sad and bitter protest, a recent 
 writer answers: "The Papacy has been the elemental, 
 implacable foe of Italian unity. It never would permit a 
 powerful native kingdom to unite Italy." Macchia- 
 velli, who inscribed his "History of Florence" to 
 
THE MORAL RESPONSIBILITY. . 51 
 
 Clement VII. , says: "All the wars that were brought 
 upon Italy by the barbarians" that is foreigners 
 "were caused mainly by the Popes, and all the bar- 
 barians who overrun Italy were invited in by them. 
 This has kept Italy in a state of disunion and weakness. " 
 Ask France! And M. Guizot answers that "Since the 
 long drawn battle of Boniface and Philip the Fair, it 
 has been a life and death struggle with the so-called 
 clerical party, which is always allied with secession." 
 Ask England! And Gladstone answers, "From the 
 Tudor age it has been a battle with 'the great red 
 dragon.' ' Ask the United States, and she points to 
 Encyclical of December 6, 1864, in which Pius IX. 
 claimed the exemption of the clergy from the authority 
 of secular tribunals and asserts a divine sanction in "re- 
 fusing to permit their cases to be subject to the judg- 
 ment of the latter." He also asserts that "rulers are 
 subject to the church," and even that "in the State, 
 internal municipal laws are involved in the same sub- 
 jection." What need we any further witness! She has 
 been convicted of treason against civil government. 
 Pope Hildebrand kept Henry IV. standing outside the 
 gate of Canossa four days barefoot in the snow. In 
 1872, Bismarck said: "We are not going to Canossa, 
 physically or spiritually; " but he did go. The hierarchy 
 is making an assault upon our public school system in 
 Pittsburgh and Boston. In New York, they have re- 
 ceived millions of dollars from the public treasury- 
 Are we going to Canossa? They are 7,000,000 strong. 
 They hold the balance of power in politics. We are 
 nearer Canossa than we think. 
 
52 REFORMATION PRINCIPLES. 
 
 7th. Political corruption. Read the North American 
 Review for December, 1887. An overseer tells what 
 he saw in the election of the previous month in New 
 York City. At a precinct, before 6 A. M., he saw a row 
 of twenty men with right hand elevated and a ballot 
 between thumb and forefinger, while a man on the curb 
 watched. When the polls were opened they deposited 
 the ballot, and filed in the side door of a saloon. In 
 there was a well known "heeler" giving out five dollars 
 apiece to these voters. At another precinct, votes were 
 sold at from seven to ten dollar^ each. At one place they 
 were sold wholesale. He found two boarding-houses 
 that had been stocked for election day, and the vote 
 was sold in a lump. He knew that at least a quarter 
 of a million dollars was spent on that day in that city 
 in buying votes. Where does the money come from? 
 Read the Baptist Review for March, 1888. Before a 
 great political party in New York State would consider 
 a man eligible for nomination for Comptroller, he must 
 agree to be assessed $25,000, and the salary for the office 
 was only $10,000. Before they would consider a man 
 for nomination for the Judgeship, he must agree to be 
 assessed $20,000, and the salary was only $17,500. 
 Before they would consider a man for nomination for 
 the Assembly, he must agree to be assessed $10,000, 
 and the salary is only $5,000. How could these men 
 stand such a draft? What becomes of this money? 
 They are brought in contact with the public treasury. 
 Our political elections are the sheerest farce, by virtue of 
 the purchasing of votes. No wonder Christian citizens 
 are crying out in alarm, "We must have a reformation." 
 
THE MORAL RESPONSIBILITY. . 53 
 
 Xenophon tells us in his anabasis that during the 
 famous Retreat of the Ten Thousand, the Greeks be- 
 sieged a certain city. When they could not take it, a 
 woman within proposed to betray the city by opening 
 the gate. Her reward was to be what each soldier wore 
 on his left arm (referring to their golden bracelets). She 
 opened the gate and took her stand near by to receive 
 the price of her treachery. As the soldiers filed in they 
 threw their shields at her feet until she was buried 
 beneath them. There are many within our national 
 citadel who are ready to betray us to the enemy. Every 
 voter who sells his vote, every politician who buys votes, 
 and every manipulator of the ballot-box, acts the part 
 of a traitor in opening our gates to the foe. The Na- 
 tional Reform Association is sounding an alarm. This 
 society is mustering an army of Christian citizens who 
 will sacrifice their lives, their fortunes and their sacred 
 honor in defense of our liberties. 
 
 Our civil service is becoming a source of danger. 
 To change 100,000 government appointees every time 
 one administration goes out and another comes in is a 
 standing menace to the Republic. What will it be 
 when there are 200,000 places to be filled? 
 
 Joseph Cook says: "The parliamentary expenses of 
 the Brighton railway in England were fifteen thousand 
 dollars a mile. George III. sometimes expended for 
 purposes of political corruption the money voted to 
 him as King, arid called his gifts golden pills. We all 
 remember very well that Lord Chatham's measures of 
 reform were often spoiled by Lord Bute, and that the 
 latter frequently succeeded by striking the great states- 
 
54 REFORMATION PRINCIPLES. 
 
 man's followers with a golden club. It is said that 
 Lord Bute, in a single day, issued to the order of his 
 agents twenty-five thousand pounds. On another oc- 
 casion a government loan was raised among his ad- 
 herents by private subscription on such terms as to 
 distribute among them three hundred and fifty thou- 
 sand pounds of public money. In the days of the 
 Pensioned Parliament peerages were bought and sold, 
 and now and then the amounts paid for them entered in 
 the books of the exchequer. It was very common to buy 
 a member of the Lower House, and even a lord was 
 sometimes sold over his chair as you sell goods over 
 the counter of a stall. But in 1832, a reform began. 
 In 1853, Sir Stafford Northcote drew up a plan by 
 which it became an accomplished fact." "What is the 
 particular regulation of office-holding in Great Britain? 
 The Premier appoints, of course, his colleagues in his 
 cabinet, with the advice of the Queen. Then the cab- 
 inet, together, choose subsidiary officers just under 
 them. Only about thirty men in the upper ranges of 
 the civil service are changed when the party or the 
 ministry changes. With very few, and now decreasing 
 exceptions, the lower ranges are filled by competitive 
 examination. A man once in position expects to keep 
 his place dqring good behavior, and to be promoted 
 for merit. The consequence is that the control of pol- 
 itics has been taken out of the hands of party in Great 
 Britain, so far as office-holding is concerned, and put 
 into the hands of the people, where it belongs." The 
 spoils system was introduced here by Andrew Jackson. 
 It has gone to seed. Unless the government appointees 
 
THE MORAL RESPONSIBILITY. 55 
 
 voluntarily contribute to election purposes a mark is 
 put upon them which secures their prompt removal. 
 The Credit Mobilier and Star Route scandals are some 
 of its fruits. 
 
 Here are some of the branches of this deadly upas 
 of secularism. Now, let Christian citizens" unite and 
 cut it down, before God* comes in His judgments to 
 remove it. Dr. Leonard tells of a visit to California, 
 where he saw the stump of what had been the largest 
 tree in the State. It served as the first floor of a 
 three-story building; the house was built over it. He 
 asked the proprietor how he succeeded in getting it 
 down. k 'Well," he said, "we had an awful time of it. 
 First, we took long-handled axes and girdled the tree, 
 and then we took saws and sawed it round and round. 
 Then we took augers and bored it through and 
 through. But still it stood, until one day a great 
 cyclone swept through the mountains and took it in its 
 awful embrace and swayed it to and fro and brought it 
 down with a crash that caused the mountain to trem- 
 ble." Now, what is proposed is, that Christian citi- 
 zens unite and girdle this upas with the axes of the 
 divine law, then saw it round and round with the saws 
 of the divine law, then bore it through and through 
 with the augers of the divine law, and by and by God 
 will raise such a cyclone of righteous indignation as 
 will take it in its embrace, and swaying it to and fro, 
 bring it down with a crash that may cause our land to 
 tremble from shore to shore. Then will the tree of 
 civil and religious liberties grow and fill the land, and 
 all the people will rejoice beneath its shadow. Then 
 
56 REFORMATION PRINCIPLES. 
 
 will we know from a happy experience the true mean- 
 ing of the words of the Psalmist, "Blessed is the nation 
 whose God is the Lord." 
 
 Julian, the Roman Emperor, undertook to destroy 
 Christianity and reinstate Paganism, While engaged 
 in his great campaign some one asked a Christian in 
 Rome, ''What is the Nazaree doing now?" He re- 
 plied, with triumphant faith, "Making a coffin for 
 Julian." Almost immediately the news came that 
 Julian had expired in the heart of Asia, exclaiming, 
 "Thou hast conquered, O, Galilean!" Satan is mus- 
 tering the liquor traffic, Sabbath-breaking corpora- 
 tions, secret oath-bound fraternities, etc., to take pos- 
 session of this land. The Great Conqueror is coming 
 forth to meet him. "And there was war in heaven; 
 Michael and his angels fought against the dragon; and 
 the dragon fought and his angels, and prevailed not." 
 The right must triumph. 
 
 We need the courage and fidelity of the old Roman 
 general, Marcus Attilus Regulus, who was taken pris- 
 oner by the Carthagenians. His captors sent him to 
 Rome to negotiate an exchange of prisoners, first 
 binding him by an oath to return to Carthage. He 
 went to Rome, and spoke in the Senate against the 
 exchange, as being to the disadvantage of the republic. 
 When he returned to Carthage they placed him in a 
 box filled with sharp nails on all sides, so that he'must 
 stand or be pierced, and from loss of sleep he died. 
 Oh, for a band of Christian soldiers having the courage 
 and fidelity of Regulus! 
 
CHAPTER IV. 
 
 CIVIL GOVERNMENT GOD'S MORAL ORDINANCE. 
 
 There are only two theories of civil government 
 the infidel theory, namely, that the State is only a wise 
 human institution, and the Christian theory, namely, 
 that it is an ordinance of God. The infidel theory is 
 usually based upon the social compact. This idea was 
 conceived in the mind of the atheist Hobbes, of Malms- 
 bury. Denying the existence of any fixed standard of 
 right, and consequently that there is any such thing as 
 virtue or vice, this speculative philosopher resolved all 
 laws into one the will of the legislature. Here he 
 found the "staff of authority." Locke, in turn, found 
 here "the shield of liberty." With Grotius and Kant, 
 of Germany, it is the jus naturale, or natural law. 
 But its clearest assertion was in France, and its highest 
 development was in the contract social of Rousseau. 
 In America, it appeared in the convention that framed 
 the United States Constitution, for Franklin says, 
 "With three or four exceptions the convention thought 
 prayers unnecessary. " The form of the theory, as 
 maintained by Locke, is apparent in the political writ- 
 ings of Adams, while in those of Jefferson the theory 
 of Rousseau is dominant. In our day it appears in 
 the demands of Liberalism. They demand the abro- 
 gation of our Sabbath laws, the elimination of the oath 
 
58 REFORMATION PRINCIPLES, 
 
 from our courts, the expulsion of the Bible from our 
 public schools, and that the government be adminis- 
 tered on a purely secular basis. The indictment of 
 this theory may be briefly written. It is unhistorical. 
 It postulates a pre-social state as the original condi- 
 tion of man. But of this pre-social state history gives 
 us no account. Man has been in society from the be- 
 ginning, as all history testifies. It is suicidal. France 
 adopted it for a day and an hour. The French Senate 
 voted, "There is no God." Over the entrance to their 
 cemeteries they wrote, "Death is an eternal sleep." 
 A strumpet graced their triumphal marches. As a 
 result the Reign of Terror burst upon them like a clap 
 of thunder from a clear sky. The fairest monuments 
 of literature and art were given to the flames. The 
 streets of Paris ran red with blood. The river Seine 
 was gorged with the bodies of the slain. And France 
 was glad to abandon that theory, and adopt the only 
 true theory, namely, that civil government is an ordi- 
 nance of God; that settled order of things that is man- 
 ifestly in harmony with the divine will, that it has its 
 necessity in our nature "man is a political being," 
 and its authority in God's word "the powers that be 
 are ordained of God;" that it is clothed with authority 
 and powers which transcend all human institutions, 
 and thus becomes the heaven-ordained and heaven- 
 commissioned agent representing the divine authority 
 among men. 
 
 L Because the powers of the State come from God. 
 The State wields tremendous powers. It has the power 
 to levy tax, to institute a tariff, and to regulate that 
 
GOD'S MORAL ORDINANCE. 59 
 
 mighty factor in our commercial affairs the currency. It 
 has power to organize schools; to enter the home, take 
 the children, place them in the schools and educate them, 
 without asking leave of the parents. It has the power 
 to draw out all the physical, mental and moral forces 
 in self-defense, just as the sword is drawn from its sheath. 
 It has the power of life and death. This does not reside 
 in the individual. No man has a right to take his own 
 life, much less to employ another to do it for him. 
 Sixty millions have not the right to execute the criminal. 
 That is a mob. And yet the State is every day ex- 
 ercising a power which does not reside in the individual 
 or in the mass. How comes the State by this power? 
 The only answer is, Power comes from the Almighty 
 God. As the Saviour said to Pilate, "Thou couldst 
 have no power over me at all, except it were given to 
 thee from above." In the 82d Psalm, rulers are called 
 "gods" because they represent God. In the 1 3th chapter 
 of Romans they are called "God's ministers" because 
 they are his agents. Civil government is the arm of 
 Jehovah administering the affairs of the divine govern- 
 ment among the nations. This links the State with 
 the throne of God. 
 
 II. Because the laws of the State come from God. 
 Sallust tells us that a bill was once proposed in the Sen- 
 ate of Rome declaring that "a republic can not be 
 governed without injustice." Scipio opposed this as 
 follows: "As among the different sounds which pro- 
 ceed from lyres, flutes and the human voice there must 
 be maintained a certain harmony which a cultivated ear 
 can not endure to hear disturbed or jarring, but which 
 
60 REFORMATION PRINCIPLES. 
 
 may be elicited in full and absolute concord by the 
 modulation even of voices very unlike one another, so 
 where justice is allowed to modulate the divine elements 
 of the state there is obtained a perfect concord from the 
 upper, lower, and middle classes as from various sounds; 
 and what musicians call harmony in singing is concord 
 in matters of state, which is the strictest bond and best 
 security of any republic, and which by no ingenuity 
 can be retained where justice has become extinct." 
 
 Scipio was a clear-sighted statesman. He saw that 
 law is founded on the eternal distinctions of right and 
 wrong distinctions strong and irreversible as the 
 granite bases of the world. 
 
 Law is universal. Look upward. The moon re- 
 volves about our earth at a distance of 240,000 miles. 
 One planet has' four moons; another has seven. 
 These are called satellite systems. Our earth revolves 
 about the sun at a distance of 92,000,000 of miles. 
 There are many such planets, some larger, some 
 smaller; some nearer the sun, others farther away. 
 Mercury's year is four and a half months. Neptune's 
 year is one hundred and sixty of our years. These 
 are called planetary systems. Our sun, which is a 
 million and a half times larger than this earth, revolves 
 around some mightier sun. There are ten thousand 
 other suns similarly attended. They are called Sun 
 systems. The center of the sun systems so remote 
 that it takes light, traveling at the rate of 192,000 
 miles per second, four and one-half years to reach us 
 revolves around some mightier and more remote cen- 
 ter. There are millions of such great orbs. They 
 
GOD'S MORAL ORDINANCE. - 61 
 
 are called Group systems. Beyond these are Cluster 
 systems and Nebula systems. And, finally, all revolve 
 about the great central sun perhaps the great star of 
 the Pleiades, as Madler suggests and so far that it 
 takes its light three and a half millions of years to 
 reach us, and called the Universe system. 
 
 Prof. Henry Drummond, in his "Natural Law in the 
 Spiritual World," has shown that the laws of the king- 
 dom of God are identical with the laws of the material 
 world. The kingdoms rise, tier above tier, but one 
 law runs through all. 
 
 This reminds us of another kind of order in our 
 civil government. There is the general government 
 the President and the upper and lower houses of 
 Congress. Subordinate to these are the forty-two 
 States, with their governors and the upper and 
 lower houses of the legislature a miniature general 
 government. Subordinate to these, again, are the 
 municipalities, with their mayors, city councils, and 
 boards of aldermen. As that order in heaven is pos- 
 sible because of the force of gravitation (which is the 
 uniform manifestation of God's power), so this order 
 on earth is possible because of the law (which is the 
 expression of the divine will). The astronomer dis- 
 covers the laws which God has ordained and written 
 upon the heavens. The statesman discovers the laws 
 which God has written upon the human soul. Two 
 thoughts rilled the mind of Kant with ever-increasing 
 admiration and delight "the starry heavens above us, 
 God's law within us." Dr. Brownson, speaking of a 
 recent school^of political atheism, says: "It has rejected 
 
62 REFORMATION PRINCIPLES. 
 
 the divine origin and ground of government, and 
 excluded God from the state. They have not only 
 separated the state from the church as an external 
 corporation, but from God as its internal Law-giver, 
 and by so doing have deprived the state of her 
 sacredness, inviolability, arid hold upon the conscience." 
 A law that has not the stamp of the divine Law-giver 
 can not bind the conscience. "Man binding man's 
 conscience'' is contrary to our very nature. Our 
 whole being rebels against it. A law that is not a 
 transcript of God's law will not bind the conscience. 
 ''There is one Law-giver." 
 
 Then, men may talk as they will about the noble 
 acts of wise legislatures. They may tire themselves 
 in eulogizing the wise codes of a Solon, a Caesar, or a 
 Napoleon; they may hold in grateful deference the 
 twelve tables *of the Decemviri, and the Trebonian 
 code of keen and careful Justinian, worthy of anchor- 
 ing the states of the sixth century; they may praise a 
 Romilly and a Mclntosh for humanizing a barbarous 
 code, studying the philosophy of crime, and devising 
 remedial schemes for reaching the degraded, employ- 
 ing the idle, and recovering the vicious and dissolute; 
 they may revere the governmental monuments of a 
 Cicero, a Blackstone, or a Jameson who are pillars in 
 the temple of jurisprudence, men whose names will 
 never be lost sight of in judicial history, and who will 
 always exercise a molding influence on wise legislation. 
 But it still remains the same immutable fact that man 
 can not make a law. He may be a wise interpreter of 
 the law of God, but that is the highest human claim. 
 
GO&S MORAL ORDINANCE. 63 
 
 He can only discover the foot-prints of the great 
 Architect of the universe. As Blackstone says, "Any 
 law that contravenes the law of God is no law at all. " 
 The public mind is undergoing a change. Men see 
 that human opinions are not a safe standard. Jeffer- 
 son's dictum that "Rulers receive their just powers from 
 the consent of the governed" is only half truth, and if 
 taken for the whole truth becomes a dangerous error. 
 Rulers are God's ministers. They represent him. 
 Their authority comes from him. The divine method 
 of communicating it is through the choice of the people. 
 And there lies the half truth. The whole truth is : 
 "Whom God and this people choose." God has indi- 
 cated his choice by the qualifications required of civil 
 officers in his word, and the people indicate their choice 
 by their franchise. The same is true of law. What is 
 law? Some say it is the recorded voice of the majority. 
 But majorities are often wrong. In the second century 
 the majority favored the worship of idols, and the 
 Roman Government made it a law and enforced it; but 
 Christians suffered martyrdom rather than obey it. In 
 the sixteenth century the majority in Europe favored 
 allegiance to the Pope; but Luther and the Protestants 
 would not recognize the laws of the Roman Pontiff. 
 Before the war the majority in this country favored 
 slavery; but Garrison, Phillips and the Covenanters 
 would not obey the fugitive slave law. Man cannot 
 make a law that will bind the conscience. God alone 
 can make law. Public opinion must be brought up to 
 God's law. God's law must never be lowered to suit 
 the caprice of depraved human nature. The State, as 
 
64 REFORMATION- PRINCIPLES. 
 
 the minister of God, must enforce the divine law as it 
 pertains to civil life. Take the Sabbath for example. 
 What is the basis of Sabbath legislation? Some say, 
 "Our physical, mental and moral constitution demand 
 one day in seven for rest. And the police force, with 
 which the State is clothed, justifies the enforcement of 
 the laws requiring the cessation of common labor on 
 the Sabbath in the interests of the people. " Very well. 
 On that ground you may emancipate the 2,000,000 
 unwilling Sabbath toilers in the United States from 
 work on Sabbath. It is a question of human rights 
 and the State is the custodian of human rights. But 
 the Seventh Day Baptists and the Jews come forward 
 and say, "Our consciences require us to rest on the 
 seventh day and work on the first day of the week." 
 What authority has the majority to enact a Sabbath 
 law which they must obey? None whatever, except 
 on the basis of the law of God. The government says 
 to them: "This nation believes that God's law requires 
 all common labor to cease on the first day of the week. 
 We do not require you to observe the day religiously. 
 This is a matter between yourself and your God. But 
 we must prohibit all common labor on that day, and 
 that prohibition you must respect." Take the law re- 
 quiring the execution of the murderer. Why must the 
 State hang him? Some say, "Not to vindicate the di- 
 vine law but for the good of society. " Well, a large 
 number of our people think that this end can be reached 
 by putting him in the penitentiary for life. How are 
 they to be met? There is only one answer, and that is, 
 God has placed "the sword" in the hand of the civil 
 
GOD'S MORAL ORDINANCE. - 65 
 
 officer for this very purpose and declared that "Whoso 
 sheddeth man's blood, by man shall his blood be shed." 
 Take the law of marriage. Why does the State punish 
 polygamy? Some say, "Because it is a sin against 
 nature." But how do you prove that? You cannot 
 prove it from the animal kingdom. You cannot estab- 
 lish it by an appeal to the practices of heathen and 
 uncivilized nations. No! The State punishes polyg- 
 amy because it is a crime. According to what law? 
 "They twain shall be one flesh." Why does the State 
 punish blasphemy? You say, "Because it injures soci- 
 ety." Yes, but why does it injure society 1 ? Because 
 God has forbidden it, and God's edict against it is the 
 State's authority for punishing the blasphemer. Why 
 is it wrong for the State to license or tax the liquor 
 traffic? Because it is a moral wrong, and, like any 
 other public crime, should be prohibited. It is a 
 thieving, murderous system, an open affront to God, 
 destroying our people, body and soul, for time and 
 eternity; blasting the family, smiting the nation with 
 a fatal leprosy, and inflicting upon the church a loath- 
 some disease. The State, as the representative of the 
 majesty of the divine law and for the public good, 
 should absolutely prohibit this monstrous crime. And 
 that is the only gospel of temperance that the ministry 
 should preach to this nation. 
 
CHAPTER V. 
 
 CIVIL AUTHORITY FROM GOD. 
 
 That God is the universal Sovereign the Scriptures 
 abundantly testify. "The Lord has set His throne in 
 the heavens. His kingdom is over all." So impressed 
 was the historian with this truth that he said: "The 
 history of the world cannot be understood apart from 
 the government of the world." Garfield quieted the 
 mob raised in New York on the morning after the 
 assassination of Lincoln by saying: "He dwelleth in 
 the thick darkness; clouds are around Him. God 
 reigns and the government at Washington still stands." 
 We propose considering the fact that civil authority is 
 from God. This is especially important now that pop- 
 ular elections have reduced respect for civil officers to 
 the minimum, in many cases to the vanishing point. 
 When a monument was being raised to Robert Burns, 
 a Scotchman exclaimed, "Poor Robby, he asked for 
 bread and they gave him a stone." Our civil officers 
 ask for respect and we give them contempt. It is time 
 to cease "speaking evil of dignities" and to have due 
 regard for "God's ministers." 
 
 I . That civil authority comes from God is clearly 
 taught in the nature of things. The common doctrine 
 is, that power is lodged in the people. Vox populi vox 
 dei. But this, to say the least, is unsafe. To-day the 
 people shout, "Hosanna, blessed is he that cometh in 
 
CIVIL AUTHORITY FROM GOD. - 67 
 
 the name of the Lord." And to-morrow they cry, 
 "Away with him, crucify him." 
 
 How many people float with the popular tide! To- 
 day they are for a man without knowing why. To- 
 morrow they are against him, and without cause. 
 The words of Caius Marius to the Roman mob may be 
 fittingly applied here: 
 
 "He that trusts you, 
 
 Where he should find you lions, finds you hares; 
 Where foxes, geese: you are no surer, no, 
 Than is the coal of fire upon the ice, 
 Or hailstone in the sun. Your virtue is 
 To make him worthy whose offense subdues him, 
 And curse that justice did it. Who deserves greatness 
 Deserves your hate ; and your affections are 
 
 A sick man's appetite, who desires most that 
 Which would increase its evil. He that depends 
 Upon your favors, swims with fins of lead, 
 And hews down oaks with rushes. Hang ye! Trust ye? 
 With every minute you do change your mind ; 
 And call him noble that was now your hate, 
 Him vile that was your garland." 
 
 Public opinion is unstable as water. But let us see 
 if civil authority resides here^- 
 
 Paul, in his description of the ideal government, in 
 the thirteenth chapter of Romans, assumes this funda- 
 mental principle: "There is no power but of God: 
 The powers that be are ordained of God." It is not 
 an uncommon allegation among our popular orators 
 and statesmen that power is lodged in the people 
 that they are the highest authority, the ultimate ap- 
 peal. All rightful civil authority, they say, is traceable 
 to this fountain. But let us see. Can we employ a 
 man to perform the duties of a civil officer on our be- 
 
REFORM A TION PRINCIPLES. 
 
 half on the same principle that we engage him to plow 
 or delve? In other words, has every man the same 
 natural right to exercise civil authority at pleasure that 
 he has to live and to perform the common offices of 
 private life? It is evident that every man must have 
 this right in himself, else he cannot delegate it to 
 another. To have this power, the authority of the 
 civil officer must be found either in our nature or in 
 our relationship. Are the due indices of rightful civil 
 authority found in our nature? Man is a social being, 
 and if the idea of authority is primarily lodged in our 
 nature, it must be in the principles of sociality. But 
 do the principles of sociality suggest the idea of au- 
 thority any more than gregariousness in a .flock of 
 geese? Suppose, for a moment, that this were the 
 origin of power, who is to define this power? Who is 
 to rule? Who is to say to the ruler, Thus far, and no 
 farther? The ideas of sociality and authority are as 
 separate and distinct as day is from night. The one 
 in no sense suggests the other. Sociality rather sug- 
 gests the idea of equality. All are conscious of the 
 fact that there is no logical connection, and all intui- 
 tively feel themselves compelled to render the verdict 
 that there is no natural connection. Authority is not 
 lodged in nor does it spring from our nature. 
 
 Then, are the due indices of rightful civil authority 
 found in our relationship? It is not to parentage, for 
 that ceases at maturity. Whatever influence parents 
 may exercise over their children after that period, all 
 are conscious of the fact that their authority is gone. 
 Besides, the state is over the family, and holds the latter 
 
CIVIL AUTHORITY FROM GOD. - 69 
 
 in subjection. It is not personal superiority. The 
 angels are superior beings to us; but who ever thinks 
 of them on that account having dominion over us? 
 But we are told that men of superior mental endow- 
 ments, having greater capacities for judging of matters 
 in their relations and consequences, are better calculated 
 to take the foreway in all matters of importance, that 
 men will naturally subject themselves to such, and that 
 consequently they have a natural right to rule. But 
 are we ready to make this touch-stone of power? Be- 
 cause one man has more gifts than another, because he 
 knows more, forsooth, is he therefore superior in point 
 of right? Our whole nature revolts at such an idea. 
 The possession of superior mental endowments no more 
 secures the exercise of civil authority than the pos- 
 session of gold or lands. Besides being repulsive, it is 
 not true in point of fact that those gifted with the 
 greatest mental endowments are the best calculated to 
 rule, and are always chosen. The better intelligence 
 of men asserts that these alone are not sufficient to se- 
 cure the exercise of civil authority. A man's gifts may 
 secure for him the respect and esteem of those ac- 
 quainted with him; but they do not imply that he has 
 any more authority than is possessed by the humblest 
 serf in the land. Genius may evoke admiration 
 and confidence, but it will never bring men to feel that 
 they are under natural obligations to submit to it. 
 
 Again. It is not dependence that gives rise to the 
 idea of authority. A physician may exercise a super- 
 vision over his patients, but that does not invest him 
 with civil authority. Children may dictate the diet, the 
 
70 REFORM A TION PRINCIPLES. 
 
 rest, and the exercise of an invalid father; but that does 
 not invest them with civil authority. Men may refer 
 in triumph to the prowess of Nimrod, the mighty hunter 
 before the Lord, who founded the dynasty of Babylon 
 and ruled by virtue of his awe-inspiring strength. But 
 it still remains a fact, both of reason and revelation, that 
 might does not make right, and that the weak are en- 
 dowed with unalienable rights equally with the strong. 
 Why do not the strong always rule if it. is a God- 
 given right that they should? And why does not their 
 kingdom cease when they die, instead of being given 
 to weaker men? This principle is against reason, 
 against the plainest intuitions of the human soul; but 
 above all, it is against the clearest revelations of the 
 word of God. 
 
 But we are told that this authority does not reside 
 in the individual, but in the social compact, and that 
 while individuals have not this power, a number of 
 them, meeting together and signing this compact, con- 
 stitutes authority. Signing a compact constitutes 
 authority! Then it is evident that every man who has 
 not signed it is free from its authority. Can this be 
 true? We may join a voluntary association or not, as 
 we choose. Have we this option in the state? We 
 are born into the nation. We can withdraw from a 
 voluntary association at pleasure. Have we this option 
 in civil matters? Not at all. But there is still another 
 
 * 
 
 consideration. Government has the power of life and 
 death. This does not reside in the individual. Sixty 
 millions have not the right to execute the criminal. 
 How, then, can they delegate a power they do not pos- 
 
CIVIL AUTHORITY FROM GOD. - 71 
 
 sess? The only possible solution is that civil authority 
 comes from God; that the rulers are ministers of his 
 appointment, to execute his law; that civil society is an 
 emanation of his will, and that it exists by virtue of his 
 decree. "The nation is clothed with an authority and 
 has a majesty which no power on earth may assume. 
 There is no human ground on which it can rest. The 
 President and Congress, as the crown and parliament, 
 rule by the grace of God." The existence and authority 
 of the state flow as naturally from God as the stream 
 from the fountain. 
 
 Then, is it not the first and highest and all-important 
 duty of our nation to acknowledge Almighty God as the 
 source of all authority and power in her fundamental 
 law? The sin and danger of refusing to do this are 
 brought out in the clearest light in the rebuke of apos- 
 tate Israel: "They have set up kings, but not by me: 
 princes, but I knew it not: of their silver and their gold 
 they have made idols, that they may be cut off." 
 
 2 . That civil authority comes from God is distinctly 
 and forcibly tajight in the Scriptures. The rod of 
 Moses, which he held aloft upon the mount Aaron 
 and Hur sustaining his hand, while Joshua and the 
 armies of Israel fought the Amalekites in the valley of 
 Rephidim was a symbol of the sovereignty of God 
 in national affairs. The anointing of the kings of Israel 
 by the prophets of God was the pledge and seal of the 
 authority with which they were invested. In the 82d 
 Psalm, rulers are called gods, because they are clothed 
 with authority from God and stand as His representa- 
 tives among men. In Proverbs, Wisdom says: "By 
 
72 REFORMATION PRINCIPLES. 
 
 me, kings reign and princes decree justice; by me, 
 princes rule and nobles, even all the judges of the 
 earth." And His apostles declare that "rulers are 
 God's ministers." They re the arm of God executing 
 His will upon earth. This is a truth that needs special 
 emphasis at the present hour. A minister recently 
 said: "O that we could preach with more unction and 
 power upon the 2d Psalm!" What a lesson it con- 
 tains! "Be wise now, therefore, O ye kings; serve the 
 Lord with fear, and rejoice with trembling; kiss the 
 Son, lest he be angry and ye perish from the way 
 when his wrath is kindled but a little. Blessed are all 
 they that trust in him." 
 
 3 . That civil authority comes from God is the ver- 
 dict of history. In the 4/th Psalm, the nations are 
 represented as the "shields of the earth" by which 
 Jehovah defends His people, and when they fail to 
 serve this end He casts them away and they are broken 
 in pieces. Egypt, once the granary of the world, the 
 seat of learning, and the throne of kingdoms, was 
 smitten with "the iron rod" because she refused to let 
 God's people go at His command. Instead of acknowl- 
 edging Him, "Egypt worshiped beasts and became 
 the basest of kingdoms." Nebuchadnezzar was driven 
 to the fields where he ate grass like an ox for seven 
 years. Belshazzar saw his doom written upon his pal- 
 ace wall by the hand of God, and Babylon, their 
 splendid capital, "the beauty of the Chaldee's excel- 
 lency," was overthrown, and made "the habitation of 
 devils, the hold of every foul spirit, and the cage 
 of every mean and hateful bird," to the intent that 
 
CIVIL AUTHORITY FROM GOD. 73 
 
 they might know "that the Most High ruleth in the 
 kingdoms of men and giveth it to whomsoever He will." 
 The Jews were the chosen people of God. Unto them 
 were committed the oracles of God When they trans- 
 gressed He chastened them, and when they repented He 
 forgave them. But when they rejected the Messiah, their 
 anointed king, and invoked His blood upon them and 
 their children, the wrath of God fell upon them. The 
 Roman legions invaded their land, razed Jerusalem to 
 its foundation, slaughtered the people barbarously, and 
 the remnant escaped to foreign climes. Alexander the 
 Great led his brazen troops to the end of the earth, and 
 then sat down to weep because there were no more 
 worlds to conquer. On his death-bed he was asked to 
 whom he would leave his great empire. He replied, 
 "Let the most fit rule." A strife at once arose, and ere 
 he died, the Grecian Republic was divided into four 
 dynasties. Alexander's kingdom was held together by 
 a rope of sand. It was quickly broken. The Roman 
 Empire rapidly grew for three centuries, until the wings 
 of her eagles overshadowed all nations. Caesar con- 
 quered a peace every where; his victory at Fharsalia 
 over his rival, Pompey, was the signal for closing the 
 temple of Janus in token of universal peace, and thus 
 the way was prepared for the Prince of Peace, who then 
 appeared on earth. But Rome at once endeavored to 
 "destroy the man child" born into the church. Rome 
 attempted to exterminate the Redeemer's seed. Then 
 God let loose "the terrible swarming hordes from the 
 Northern hives" who quickly destroyed the empire. 
 So conscious were these "barbarian hordes" of their 
 
74 REFORM A TION PRINCIPLES. 
 
 divine commission to do this that they denominated 
 their thundering legions "The Hammer of the Universe 
 and the Scourge of God." Mohammedanism was the 
 hammer with which God broke in pieces the idols of 
 the East. Roman Catholicism was the iron cage in 
 which the haughty emperors of Europe were confined 
 until the time came for Calvin and Luther to proclaim 
 civil and religious liberty. England was the first to 
 accept these principles. When Henry VIII. repudiated 
 the authority of the Pope, in 1534, a tenth part of the 
 Roman city fell. England is to-day the greatest nation 
 on the globe. She possesses eighteen million square 
 miles of territory, one-fifth of the habitable globe, lying 
 on both sides of the equator, scattered over both hemi- 
 spheres, and exposed to all varieties of climate. She has 
 365 million of population, about one-seventh of the race 
 to-day, of diverse nationalities and various religions. 
 She has one million soldiers, thirty thousand merchant 
 navy ships, does one-third the banking business of the 
 world, with 12,640 million pounds sterling of wealth, 
 and 8,921,000 pupils in school. Civil and religious 
 liberty have been a blessing to England. The Pilgrim 
 fathers brought these principles to America in the seven- 
 teenth century. Here they found a suitable home, in 
 a land separated from depotism by three thousand 
 miles of ocean on the East and by four thousand on the 
 West; a land of mountains, stored with precious metals, 
 oil and gas; of hills clad with flocks and herds, and of 
 valleys rich with waving grain; a land of lakes and 
 rivers, of forests and plains just such a home as God 
 would provide for a free and happy people. 
 
CIVIL AUTHORITY FROM GOD. - 75 
 
 The Invincible Armada was built by Philip II. of 
 Spain, in 1588, for the purpose of destroying Protest- 
 antism in England. It consisted of 130 ships, larger 
 than any Europe had ever seen. There was a land 
 force on board of 20,000, under the Duke of Parma, 
 and 34,000 assembled in the Netherlands ready for 
 transportation into England. The gifted and expe- 
 rienced sea officer, the Marquis of Santa Croce, was 
 to command the fleet. Success seemed sure. But 
 God fought for his own. Before sailing, Santa Croce 
 died, and the Duke of Medina Sidonia, "a person 
 utterly inexperienced in sea affairs," received the com- 
 mand. Shortly after leaving the port of Lisbon a vio- 
 lent storm arose; some of the ships were lost and the 
 rest returned for repairs. Again putting to sea they 
 approached the British Isles*n the form of a half moon, 
 the extremes seven miles apart. A panic seizes them 
 in the first engagement. They fly. A storm overtakes 
 them. They are terribly shattered. "Of the whole 
 Armada fifty-three ships only returned to Spain, and 
 these in a wretched condition." 
 
 Satan is preparing another Armada against Chris- 
 tianity in America. The first ship is the liquor traffic. 
 It puts upon the public expense every year in our land 
 880,000 paupers, 315,000 criminals, 50,000 idiots. 
 Our annual drink bill is $1,500,000,000. It murdered 
 Haddock, Northup, and Gambrell. In England, two 
 out of every thousand die yearly from drink; in Scot- 
 land, three; in France, two; in Switzerland, three; in 
 Sweden, six, and in New York State, twelve. The 
 second ship is speedy and easy divorce. In England, 
 
76 REFORMA TION PRINCIPLES. 
 
 Scotland, France and the United States the divorces 
 more than doubled between 1870 and 1880. In Eng- 
 land, in 1880, the divorces were two to every thousand 
 marriages; Scotland, three; France, nine; in Massachu- 
 setts, forty-five. Another ship is Sabbat Ji desecration. 
 Sunday trains, Sunday newspapers, Sunday base ball, 
 Sunday excursions and concerts have converted our 
 Sabbath into a Parisian holiday. Another is the war 
 between organized labor and concentrated capital. 
 Mormon polygamy and political corruption are other 
 vessels. They make a frightful array. But the Cap- 
 tain of our salvation rules the sea of society in which 
 they float. By and by he will raise up a storm which 
 will scatter and disable the whole fleet, and the Ship 
 of State, our Republic, with Christ at the helm, will 
 command the sea. The Ship of State has recently 
 been tossed on the waves of political excitement. By 
 earthquakes, cyclones, railroad and marine disasters, 
 the hand of God has been touching her, and the tim- 
 bers groan. But still we would say to our great Cap- 
 tain, as Seneca's pilot: "Oh, Neptune! you may save 
 me if you will; you may sink me if you will; but 
 whatever happens, I shall keep my rudder true." The 
 National Reform Association aims to teach the nation 
 "to keep her rudder true." 
 
CHAPTER VI. 
 
 THE STATE AND THE MORAL LAW. 
 
 Law in its ultimate apprehension is the uniform mani- 
 festation of the divine will. The phrase of Hooker is 
 too sublime ever to become trite. "Law has its seat in 
 the bosom of the Father, and its voice is the harmony 
 of the world. " The author of nature has established 
 here a system of administration by means of rewards 
 and penalties an all-prevailing scheme of moral gov- 
 ernment. It is a fact, not of deduction, but of experi- 
 ence, that we are under government. To some actions 
 pleasure is annexed, to others pain. Virtue is 
 rewarded, vice is punished. The slightest analysis of 
 our feelings is sufficient to show that moral obligation 
 is the obligation to conform our character and conduct 
 to the will of an infinitely perfect Being, who has the 
 right to make His will imperative, and the power to pun- 
 ish disobedience. The consciousness of guilt especially 
 resolves itself into consciousness of amenability to a 
 moral Governor. By whatever name we call it, there 
 is a system of moral government here as patent as the 
 solar system, and we are bound by its laws as certainly 
 as the planets are bound by the laws of gravitation. 
 
 Burke once said: "We are all born in subjection to a 
 great, immutable, pre-existent law, prior to all our 
 devices, paramount to all our ideas, antecedent to our 
 
78 REFORMATION PRINCIPLES. 
 
 very existence, by which we are knit and connected in 
 the frame of the universe, and out of which we can not 
 stir." In the midst of this great moral system, as a 
 wheel within a wheel, we find civil government. Public 
 security, the superiority of virtue, the terrible appre- 
 hensions vice is calculated to excite, and the fact that 
 its constitution is the result of the natural order of 
 things, make the State an essential element in this 
 moral system. In this it appears that the laws of the 
 State have their origin in the Great First Cause. 
 God's law regulates the conduct of civil society. 
 Cicero said, "Those who fail to recognize the will of 
 God as the basis of all law, lay the foundation of the 
 Government tanquam in aquis as it were, in the 
 waters." 
 
 Man cannot make law. He can only discover and 
 interpret God's law. When Archimedes broke out into 
 such an ecstacy on discovering a law in hydrostatics; 
 when Newton discovered the fact that the same power 
 which draws the apple to the ground is that which 
 holds the moon in her sphere; when Franklin identified 
 the sparks produced by rubbing certain substances on 
 the earth with the lightning; when Harvey discovered 
 the fact that the blood courses through the veins and 
 arteries according to certain inflexible laws, and when 
 Kepler announced the discovery of the laws regulating 
 the movements of the heavenly bodies, did they make 
 known what were not pre-existing facts? Not at all. 
 They simply discovered the laws which God had 
 ordained, and with Kepler they bowed, saying: 
 " Father, I thank thee that I am permitted to think 
 
THE STATE AND THE MORAL LAW. 79 
 
 thy thoughts after thee." It is just so in the moral 
 system. Men may discover the laws which God has 
 ordained, and apply them to the wants of human 
 society, but this is the highest human claim. As 
 Blackstone says: "Any law that contravenes the law 
 of God is no law at all. " There is a deep philosophy 
 underlying politics. Though the fact is so often lost 
 sight of, civil government is under law to God as im- 
 mutable as the laws of gravitation. There are many 
 politicians, they know not this; there are a few states- 
 men, they recognize this. But in the language of the 
 old apothegm, "The heavy heads of wheat always 
 bow." 
 
 "Pigmies are pigmies still, though perched on Alps, 
 And pyramids are pyramids in vales." 
 
 A double record has been made of this law. i. On 
 the human soul. "The heathen do by nature the 
 things contained in the law." The Latin poet Ovid 
 said: Video meliora proboque Deteriora sequor "I 
 see and approve the better but I practice the worse. " 
 2. On the two tables at Sinai. The Ten Com- 
 mandments were proclaimed by God's own voice, out 
 of the flame and smoke of the quaking mountain, to 
 indicate their majesty and authority; and written by 
 his finger on two tables of stone, to indicate their per- 
 petuity, and then given to the Jewish nation as their 
 constitution. The king, when he ascended the throne, 
 was required to write him a copy of the law, and the 
 people were to write it on the door-posts of their 
 houses, and instruct their children in the knowledge of 
 it. This was a model free government. Our rulers 
 
SO REFORMATION PRINCIPLES. 
 
 and people are required to do likewise. The State is 
 the divinely appointed keeper of both tables of the 
 Decalogue. The majesty of this law has been com- 
 mitted to the State. Here is the basis of all moral 
 reforms. The Ten Commandments are both a civil 
 code and a spiritual rule of life. In the second sense 
 they belong to the Church. The Church deals with 
 matters of faith, but as a civil code they belong to the 
 State. 
 
 The State is the keeper of the First Commandment. 
 The being, authority, and law of the State come from 
 God. Dr. Taylor tells us that among the ancient 
 Egyptians, religion and the State were so interwoven 
 that you could not separate them. Among the Mo- 
 hammedans they were so closely connected that it 
 made little difference what became of the State, which 
 they regarded as the body, while religion, which they 
 regarded as the soul, be preserved. The North Amer- 
 ican Indians said: "Religion is the mother of politics." 
 Minos, the law-giver of Crete, claimed to be the son of 
 Jupiter, and to have received his laws from his reputed 
 father. Lycurgus, the law-giver of Sparta, claimed as 
 authority for his laws the oracle at Delphi, Apollo. 
 Numa claimed as authority for his laws the nymph 
 Egeria. The Emperor of China is regarded as the 
 Vicegerent of God. He observes a three days' fast 
 every year. And then coming out in his royal robes, 
 with bands and banners of music, he marches to the 
 temple, and while the sacrifice is being offered he rolls 
 himself in the dust, uttering words most disparaging 
 to himself and most honoring to God, indicating that 
 
THE STATE AND THE MORAL LAW. - 81 
 
 as the head of that nation he recognizes his responsi- 
 bility to God. The Grand Lama of Thibet is the in- 
 carnation of Deity. In this capacity he dispenses civil 
 offices at pleasure, just as the Pope of Rome did in 
 Europe for several centuries. These facts clearly indi- 
 cate that there is an ineradicable conviction in the 
 human soul that laws will not bind the conscience 
 unless they come from God. The State must recog- 
 nize the true God as its law-giver. 
 
 The State is the keeper of the Second Commandment. 
 With the principle of idolatry the State has nothing to 
 do. That belongs to the church. A man may believe 
 in idolatry if he will, and formulate his belief in a creed 
 if he choose and the State may not interfere. But then 
 open and public practice of it must be authoritatively 
 and judicially suppressed. King Josiah was com- 
 mended of God because he went out through his 
 kingdom and cut down the groves and broke the 
 images in pieces. And Job says: "If I were guilty 
 of idolatry, it were an iniquity to be punished by the 
 judges." Here is the key that will settle this vexed 
 Anti-Chinese question. The Chinamen are God's crea- 
 tures, and as such they have a right to go where they 
 may choose on God's earth, "for the earth is the Lord's 
 and the fullness thereof." America does not belong 
 to Americans. America belongs to God, and the 
 Chinamen are as much God's creatures as Americans. 
 What right have the emigrants of 1620 to say to the 
 emigrants of 1889, You shall not come? The China- 
 men have no right to bring their idols here or 
 their idolatrous customs. That is a breach of the Sec- 
 
REFORMATION PRINCIPLES. 
 
 ond Commandment, and our government was derelict 
 in her duty when she allowed them to bring their idols 
 to San Francisco and set up their Joss houses and pur- 
 sue their idolatrous ways until a portion of that city 
 became absolutely leprous, and there was a show of 
 reason in that hoodlum cry that was raised, "The Chi- 
 nese must go!" And that cry came rolling over the 
 Rocky Mountains and over the Alleghany Mountains 
 and struck the Capitol at Washington, and both houses 
 respond in that infamous anti-Chinese bill, "No China- 
 man shall come to America to work." We do not 
 hesitate to denominate that bill anti-American, anti- 
 Christian. In adopting it we were sowing to the winds, 
 and God called us to reap the whirlwinds in the mas- 
 sacre at Rock Springs, Wyoming, and the riot against 
 the Chinamen on the Pacific slope. Burke once said, 
 in the English Parliament, "Except you guard the 
 rights of the humblest serf that walks your shore, you 
 cannot preserve the rights of England's proudest 
 peer," a sentiment that always thrills me when I think 
 of it. We tried the experiment of trampling upon the 
 rights of the black man, and in 1861 retribution came. 
 Now, we are trampling on the rights of the yellow 
 man. Judgment will come again. The Chinamen, as 
 God's creatures, have a right to come to America. 
 They have no right to bring idolatry. The State 
 should prohibit the second. It should not interfere 
 with the first. 
 
 The State is the keeper of the Third Commandment, 
 as our laws making blasphemy and profanity punisha- 
 ble offences attest. 
 
THE STATE AND THE MORAL LAW. - 83 
 
 The State is the keeper of the Fourth Commartdment . 
 The Sabbath is both a civil and religious institution. 
 In the second sense it belongs to the church. The 
 church tells us how we are to keep the Sabbath. But 
 as a civil institution the State is its keeper. The State 
 prohibits all public Sabbath desecration. 
 
 The prophet Jeremiah was required to go and stand 
 in the gate of the city of Jerusalem and say: "Thus 
 saith the Lord, ye shall bear no burden on the Sabbath 
 day;" i. e. y all common labor is prohibited. Just as 
 if he would come to us and say: "Thus saith the 
 Lord, all saloons, beer gardens, base ball parks and 
 theatres shall be closed; the Sunday newspaper, the 
 Sunday train and the Sunday processions shall cease; 
 the postal service and inter- state commerce shall be 
 prohibited on the Sabbath, and Congress shall never 
 hold its sessions on the Lord's day." This is the ground 
 of the Sabbath laws which exist on the statute books 
 of every State except California. This is the govern- 
 ment's authority for emancipating the 2,000,000 un- 
 willing toilers in our land on the Sabbath. 
 
 The State, as the keeper of the Fifth Commandment, 
 must guard the family against speedy and easy divorce. 
 In the past twenty years nearly 400,000 divorces have 
 been granted in the United States. A man may marry 
 four wives in four successive months, only availing 
 himself of our divorce laws. That is "consecutive 
 polygamy," 'and worse than the "contemporaneous 
 polygamy" of Utah. 
 
 The State is the keeper of the Sixth Commandment. 
 It must prohibit murder by the revolver or by rum. 
 
84 REFORM A TION PRINCIPLES. 
 
 Many centuries ago Alexander the Great had a pirate 
 arrested. He asked him: "Why are you always 
 making such a disturbance robbing ships?" "Just the 
 same reason that you have for disturbing the whole 
 world. But you do it with a large fleet, and they call 
 you an emperor; I do it with one petty ship and they 
 call me a robber. But the only difference is in the size 
 of it." You lift your revolver and shoot your neighbor, 
 and they hang you. But these men engaged in the 
 liquor traffic murder 60,000 American citizens every 
 year, and you license the enterprise, you tax the busi- 
 ness. Now, don't you see? Kill one man with gun- 
 powder, and you hang; kill 60,000 with alcohol, and its 
 your business, and "the only difference is in the size of 
 it." Licensing moral wrong is an iniquity. In Eng- 
 land they license the breach of the Seventh Command- 
 ment. They call it an "act to prevent contagious 
 diseases." It is an army regulation. It has been abol- 
 ished in the army in India. Where is the difference 
 between licensing the brothel and the saloon? In 
 Germany they require a candidate for the position of 
 harlot in their houses of ill-fame, to bring a certificate 
 from the established church showing that she has been 
 confirmed, before they will admit her. That is the 
 license system gone to seed. We are shocked as we 
 think of Tetzel hawking indulgences through Europe. 
 Our Government is doing that. A license is an indul- 
 gence. Oh for a Luther to lift up a standard against 
 the iniquity! This moral wrong must be prohibited. 
 "Thou shalt not," is the edict of heaven. We believe 
 in statutory prohibition. Then crystallize that in State 
 
THE STATE AND THE MORAL LAW. - 85 
 
 constitutional prohibition. Then crystallize that in a 
 United States constitutional prohibitory law. Then 
 God's law will be adopted, for it reads: "Thou shalt 
 not put the bottle to thy brother's mouth." 
 
 As the keeper of the Seventh Commandment the State 
 must prohibit Mormon polygamy. An institution hav- 
 ing 20,000 polygamous marriages, controlled by a 
 hierarchy more despotic than the Pope and his college 
 of cardinals, believing in and practicing "blood atone- 
 ment," by which 600 men have been murdered in the 
 past forty years it is a cancer on our political body. 
 In the name of the Seventh* Commandment let the 
 "sword" be used in cutting off the diseased member. 
 
 The State is the keeper of the Eighth Commandment. 
 It prohibits stealing, burglary, etc. But what about 
 these "longs and shorts," "bulls and bears" at Wall 
 street, New York? What about these "corners" on 
 the Chicago wheat market? These are polite names 
 for stealing on a large scale. Armour ran a "corner" 
 on the wheat market. He bought all the wheat that 
 was available. There was a scarcity. Under the 
 pressure he forced the prices up, and then he flooded 
 the market, and in an hour he reaped a fortune of five 
 million dollars. But because he was five million dollars 
 richer than he had a right to be, the rest of us are five 
 million dollars poorer than we ought to be, and the 
 bitter fruits of that wholesale steal are eaten at the 
 table of the poor man. This iniquity should be pro- 
 hibited. 
 
 That the State is the keeper of the Ninth Com- 
 
86 REFORMATION PRINCIPLES. 
 
 mandment, our laws making perjury a punishable 
 offense indicate. 
 
 TJie State is the keeper of the Tenth Commandment. 
 With the principle of covetousness the State has 
 nothing to do. But the open practice of it must be 
 prohibited. Achan was punished because he coveted 
 the Babylonish garment and the wedge of gold. 
 Ahab was punished because he coveted the vineyard 
 of Naboth, the Jesrealite. 
 
 These illustrations are sufficient to indicate that the 
 Ten Commandments are the basis of moral legislation. 
 They were the constitution of the nation of Israel, and 
 theirs was the only free nation in the world at that 
 time, and they were free because they had the Ten 
 Commandments, the only source of civil and religious 
 liberty. John Calvin and the Reformers of Switzer- 
 land set up the Genevan Republic. Every stone in 
 that temple was prepared at Sinai twenty-five hundred 
 years before. William the Silent and the Reformers 
 of Holland set up the Dutch Republic. All the mate- 
 rial was taken from the quarry at Sinai. Pym, Hamp- 
 ton, Sidney, Cromwell and the Puritans gave England 
 civil and religious liberty. Knox, Melville, Hender- 
 son and the Covenanters gave Scotland civil and re- 
 ligious liberty. They only gave what they found in 
 the Decalogue. The Puritans of England, the Pres- 
 byterians of Ireland, the Covenanters of Scotland, the 
 Huguenots of France, the Dutch Reformed from Hol- 
 land brought civil and religious liberty to America. 
 Plymouth Rock means the Ten Commandments. John 
 Calvin hewed Plymouth Rock from the Alps of divine 
 truth before the Pilgrim Fathers embarked. Let Ply- 
 mouth Rock give liberty to all the world. 
 
CHAPTER VII. 
 
 THE RIGHTEOUS NATION. 
 
 While in America, Canon Farrar delivered a lecture 
 on "Dante's Divine Comedy." He tells us how the 
 poet was led by Virgil through the Inferno, the Hell 
 where sin is punished, and through Purgatorio, the 
 fires where sin is purged, and at last by Beatrice through 
 Paradise, the Heaven where the soul is filled with God. 
 Hell represents selfishness, in the mind of the poet. 
 It is divided into three sections, "according to the then 
 all-inclusive sins. Those sins are Lust, Hate and Fraud. 
 There is the Upper Hell, the Hell of Incontinence; 
 the Central Hell, the Hell of Malice; the Nether Hell, 
 the Hell of Fraud and Treachery, in the lowest part of 
 which is Satan himself." In the Introduction he called 
 attention to the "awful virtues of the Pilgrim Fathers," 
 the virtues that have made us what we are. "If you 
 are to-day wise and great, these virtues have made you 
 so. These are the virtues which made the rock touched 
 by the feet of a few pilgrims, the corner-stone of a 
 mighty nation. These virtues inspired the writer of 
 the Declaration of Independence. These virtues gave 
 courage to the men who at Lexington 'fired the shot 
 heard round the world.' These virtues inspired the 
 words of Canning and Parker, of Whittier and Long- 
 fellow. These virtues gave Lincoln the faith which 
 
REFORMATION PRINCIPLES. 
 
 called forth the armies to crush the rebellion, and led 
 to victory the 100,000 men under Grant; these virtues 
 have grouped the eight and thirty stars about the God- 
 dess of Liberty, and have flung the chains from the 
 slave. If America be true to these virtues, she will be 
 the enlightener of the world. But if the sons of these 
 fathers be false to these virtues, then, like all before 
 her, she shall fall from heaven like Lucifer of old. " 
 "These dead but sceptred sovereigns still rule us from 
 their urns." 
 
 When Gladstone had been defeated by Beaconsfield 
 he said: "The past is yours, and the present for that 
 matter. The future is ours." The future has wonder- 
 ful possibilities in store for this nation. "America will 
 be the field for demonstration of truths not now ac- 
 cepted and the establishment of a new and higher civ- 
 ilization. Horace Walpole's prophecy will be verified 
 when there shall be a Xenophon at New York, and a 
 Thucydides at Boston." But before this is realized the 
 morals of the nation must be lifted up to a higher 
 plane by a thorough reformation. This is a Christian 
 nation Christian in her origin, history and life. 
 
 Ours is a Christian nation. This country was settled 
 by Christian men with Christian ends in view. The 
 Pilgrim Fathers, before landing on Plymouth Rock, 
 while in the cabin of the Mayflower, drafted a consti- 
 tution of government which began thus : " In the name 
 of God, Amen. For the glory of God, and the main- 
 tenance of the Christian faith, etc." All the colonial 
 charters and compacts contained the principle embod- 
 ied in the Ordinance of 1787, which originated the 
 
THE RICH TE O US NA TION. 1 - 89 
 
 settlement of the Territory of the Northwest, the cen- 
 tennial of which has so recently been celebrated in 
 Cincinnati "Religion, morality and knowledge are es- 
 sential to good government." In the Declaration of 
 Independence there is a clear and explicit recognition 
 of a superintending Providence in national affairs. .In 
 thirty-four out of thirty-eight State constitutions "the 
 higher law" is recognized. In all the inaugural addresses 
 of our Presidents, the responsibility of all nations in 
 general, and ours in particular, to "the Governor among 
 the nations" is recognized. And then the chaplaincies 
 in our armies and navies, in congressional and legisla- 
 tive halls, the Bible in our public schools and reforma- 
 tory institutions, the oath in our courts of justice, the 
 oath of civil office, the laws protecting the Sabbath, the 
 laws guarding the ordinance of Christian marriage, the 
 laws making blasphemy and profanity punishable 
 offenses, etc. these are but the details of the great 
 leading fact that Christianity is the common law in our 
 land; in other words, this is a Christian nation. 
 
 Writers distinguish between the nation and its gov- 
 ernment. The nation is the creature of God, born in 
 his providence, maintained by his bounty, and respon- 
 sible to him for its character and conduct. The gov- 
 ernment is the agent set up by the nation to carry out 
 its will. Now, a Christian nation ought to have a 
 Christian government 
 
 I. Because the character of the nation is determined 
 by the character of its government, and if the nation be 
 above its government morally, either the nation must 
 bring the government up to its level at first, or else 
 
90 REFORM A TION PRINCIPLES. 
 
 the government will bring the nation down to its level 
 at last. Twenty-three times it is stated in the Book of 
 Kings that "Jeroboam, the son of Nebat, made Israel 
 to sin" in worshiping idols. The nation was confirmed 
 in idolatry. And in the days of the later kings they 
 became so steeped in idolatry that God carried them 
 captive into Babylon and kept them in the furnace of 
 slavery for seventy years, until the cross of idolatry 
 was taken away, and they never fell into that sin again 
 to this day. Philip II. of Spain was a rank Papist. 
 In 1588 he built the Invincible Armada, to destroy 
 Protestantism in England and make the papal tiara 
 supreme throughout Europe. Spain is to-day a papal 
 kingdom. France revoked the Edict of Nantes and 
 expelled 400,000 Huguenots. In doing so she slit her 
 veins and let flow her best blood. The Reign of Terror 
 was the legitimate result. A French general has re- 
 cently shown that, in that Revocation, France furnished 
 the Prussian army of the invasion of 1870 more than 
 eighty staff officers. Thus her Retribution came. 
 France is to-day a nation of skeptics. In 1534 Henry 
 VIII. repudiated the authority of the Pope, and made 
 himself the head of the church of England. Queen 
 Victoria, with all her excellencies, enjoys that bad 
 eminence. One hundred years ago this nation adopted 
 a Constitution which does not contain the name of 
 God. With all its excellencies it is, morally speaking, 
 a secular instrument. Being the supreme law of the 
 land, it determines the character of the government. 
 For a full century it has been exerting its secularizing 
 influence upon our Christian nation. And what with 
 
THE RIGHTEOUS NATION. 91 
 
 Sabbath desecration, intemperance, speedy and easy 
 divorce, and political corruption, we are rapidly be- 
 coming a secularized nation. Shall this work go on to 
 completion? Goethe said: "Plant an oak in a vase, 
 and either the vase must burst or the oak will die." 
 We have planted the tree of our civil and religious 
 liberties in the vase of a secular Constitution. Shall 
 the vase give way or the tree perish? Save our Chris- 
 tian nation and amend the Constitution. Gideon led 
 out an army of 32,000 Israelites against the Midianites. 
 God said: "The army is too large. They will attrib- 
 ute the victory to their strength and courage. Bid all 
 who are afraid to go home." Twenty-two thousand 
 returned. God said: "They are yet too many. Bring 
 them down to the waters that I may prove them there. 
 All who are so indifferent that they will stoop down 
 and leisurely drink, shall return home. And those 
 who are so intent upon fighting that they will not stop 
 to drink, but take up the water in their hand and lap 
 it as they run along, shall be retained." Three hun- 
 dred lapped like a dog. At midnight they compassed 
 the camp of Midian, broke the pitchers, swung their 
 lamps and shouted. "The sword of the Lord and of 
 Gideon." A great victory was won. The National 
 Reform Association is mustering a little army. They 
 are swinging the lamps of truth and shouting, "King 
 Jesus reigns." "God gave the word, the people pub- 
 lished it. Kings and great armies were scattered." 
 
 II. Because National Righteousness can only be thus 
 secured. 
 
 I . The Race Problem is up for settlement. Like the 
 
92 REFORMATION PRINCIPLES. 
 
 blood on Lady Macbeth's hand, "The spot will not 
 out." Justice is a veritable Shylock. It must have 
 its pound of flesh. The Boston merchants invited 
 Grady to come and solve the problem. 
 
 Prof. Austin Phelps, D.D., in The Congregationalist 
 for January 2, 1890, has a review in the following 
 strain of Mr. Grady 's Boston speech on the "Race 
 Problem," and designates the address "the eloquence 
 of the festive assembly, not the eloquence of affairs:" 
 
 "We ask, Is the freedman of the South a free citi- 
 zen?" And we are told how fondly the eloquent South- 
 ern loved his "' old mammy, 'who tucked him into his 
 little bed, in his boyhood. We ask, 'Do the unwritten 
 laws of Georgia give the colored man a fair chance?' 
 And we are informed what heroic sufferings high-born 
 ladies of the South endured, who had lost everything 
 by the war. We press the question of President Harri- 
 son in his message to Congress: ' When will the black 
 man cast a free ballot?' And we are told that the South 
 gives to the world this year 7,500,000 bales of cotton, 
 worth $450,000,000. We are reminded of Lord Mac- 
 aulay's handling of the Jacobite objections to the 
 execution of Charles I. We charge him with having 
 broken his coronation oath, and we are told that he 
 kept his marriage vow. We accuse him of having 
 given up his people to the merciless inflictions of the 
 most hot-headed and hard-hearted of prelates, and we 
 are told that he took his little son upon his knee and 
 kissed him. We censure him for having violated the 
 articles of the Petition of Right after having promised 
 to observe them, and we are informed that he was ac- 
 
THE RIGHTEOUS NATION. . 93 
 
 customed to hear prayers at six o'clock in the morning. 
 Truly there is a vast difference between the eloquence 
 of the banquet and the eloquence of affairs." 
 
 In the death of Mr. Grady, of the Atlanta Constitu- 
 tion, the South has lost one of its rising stars. But he 
 lived in the night. His views on the race problem 
 could never bring the day. A Southern minister lately 
 expressed the conviction that National Reform was the 
 only solution of the race problem. When this nation 
 recognizes the Lord Jesus Christ as the King of kings, 
 and' His Spirit is poured upon all classes, then there 
 will be no white or black, no Chinese or Irish, no Ger- 
 man or Bohemian, but all will be Americans, citizens 
 of one great Christian Nation. 
 
 Permit me to state a few facts which may aid us in 
 reaching a safe conclusion with reference to this ques- 
 tion: 
 
 1. The Negro is not responsible for being here. He 
 was kidnapped by our fathers and brought from his 
 native land. He did not want to leave Africa; he was 
 brought by force. For two hundred and fifty years he 
 was held as a chattel. In the providence of God he 
 was set free, but he is still here and here to stay. 
 
 2. The Negro is a human being, possessed of the 
 same inalienable rights as the white man. Paul said, 
 on Mars' Hill, God "hath made of one blood all na- 
 tions of men for to dwell on all the face of the earth, 
 and hath determined the times before appointed, and 
 the bounds of their habitation." The Declaration of 
 Independence embodies this sentiment: "All men are 
 created free and equal, and are endowed with certain 
 
94 REFORMATION PRINCIPLES. 
 
 inalienable rights, among which are life, liberty, and 
 property." To buy and sell, to educate and be edu- 
 cated, to vote and to hold office, to marry and to give 
 in marriage, are inherent rights, belonging to men as 
 men, whether white or black. 
 
 3. The Negro has capacities for equal attainments 
 with the white man. Augustine, the greatest theolo- 
 gian of the Christian centuries, and Toussaint L'Ouver- 
 ture, a far greater general than Napoleon, were black 
 men. Frederick Douglass, one of America's greatest 
 orators, is a black man. The students of Clark and 
 Atlanta, of Lincoln and Wilberforce universities, com- 
 pare favorably with those of Ann Arbor, Wooster or 
 the Indiana universities. The race only needs time to 
 outgrow the disabilities of slavery and throw off the ele- 
 ments of barbarism that still cling to them, and they 
 will be the peers of their white brethren in America. 
 
 4. God has a purpose in bringing them here. Joseph 
 was sent into Egypt to prepare the way for his breth- 
 ren. His brethren meant it for evil; God meant it for 
 good. We brought the Negro here, and we meant to 
 degrade him. But God has defeated us; He means to 
 elevate him. The blacks in America are the connect- 
 ing link between us and the Congo and all Africa. 
 They will be the natural messengers to the dark conti- 
 nent. Instead of Senator Butler's proposition to send 
 them there by law, let us adopt God's providential 
 method of educating and Christianizing them and pre- 
 paring them to go as the glad and eager bearers of the 
 "glad tidings" to that waiting people. The seven mil- 
 lion colored people in America constitute our strategic 
 
THE RIGHTEOUS NATION. . 95 
 
 opportunity to reach the country prepared by Living- 
 ston and Stanley to receive the gospel of Christ. 
 
 I find the thinkers in the South unanimous in the 
 conviction that the race problem will settle itself if the 
 colored people are educated so that they can exercise 
 the privileges of citizenship intelligently, and indoc- 
 trinated in the Bible principles of morality and virtue 
 so that their lives will be upright and pure. Dr. Hay- 
 good said recently: "Let us have law, education and 
 religion. These solve problems and elevate men. 
 An honest judge, a faithful teacher, a consecrated 
 preacher these three, working together, can, under 
 God, solve any sort of social and civil problems.' 5 The 
 Doctor has struck the key-note of the National Reform 
 movement. Let the message be sounded through all 
 this land. It is time for the Christian forces to rally 
 around this common standard. The great battle for 
 the triumph of Christian principles in political and civil 
 life is upon us. I wrote recently on this subject to 
 the Rev. O.P. Fitzgerald, D.D., editor of the Christian 
 Advocate, Nashville, Tenn.; he replied thus beautifully: 
 "We must not let Satan divide our Christian forces now 
 by fomenting a fresh sectional strife. Our trouble is 
 more a whisky trouble than anything else. May the 
 Lord bless you in every good word and work!'' Those 
 are golden words, and they will serve to fix in confi- 
 dence the hearts of all who are interested in moral re- 
 forms. 
 
 I am convinced that the solution of the race problem 
 and of all other vexed questions in our land will be 
 found in a recognition of the Kingly authority of 
 
96 REFORMATION PRINCIPLES. 
 
 Christ. "Them that honor me I will honor.'' "In 
 all thy ways acknowledge Him and He shall direct thy 
 paths." "Righteousness exalteth a nation." 
 
 5. The injustice, cruelty and inhumanity meted out 
 to the blacks in the South make a national crime, for 
 which God will hold us responsible. By the kindness 
 of Senator Sherman, I have before me a copy of Sena- 
 tor Ingalls' speech on this question. He said: "The 
 date when patience will cease cannot be predicted, but 
 though the precise time cannot be foretold, it will come ; 
 and that it will come, in peace or in blood, is the inex- 
 orable decree of destiny." It is time to speak to the 
 conscience of the New South. This iniquity must be 
 put away. Those whose hands are stained with blood 
 must be brought to justice. If not, innocent blood 
 will cry to God for revenge. And the "iron rod" will 
 fall upon the whole nation. "Thou shalt break them 
 with a rod of iron; thou shalt dash them in pieces like 
 a potter's vessel." 
 
 Two letters which we wrote last fall one from Berea, 
 Ky., and the other from Chattanooga, Tenn. are here 
 introduced as side-lights on this problem: 
 
 FIRST LETTER. 
 
 A very interesting work is in progress at Berea Col- 
 lege, Ky., where I spoke last week in the course of my 
 National Reform work. And the importance of this 
 institution as furnishing a solution of the race problem 
 in the South will be sufficient justification for giving 
 here a little fuller account of their work. This is a 
 mixed school, and is an object lesson for the South. 
 
THE RIGHTEOUS NATION. - 97 
 
 To indicate the feeling generally entertained against 
 them, one of the Professors wrote an article on the 
 poor whites of the mountains there are about two 
 million of them in the mountains from here down to 
 Georgia and offered it to the Christian Observer, of 
 Louisville. The editor, Dr. Converse, said: "I would 
 be glad to use those facts, but I could not publish them 
 over the signature of any one connected with Berea 
 College. I think you are doing harm with that mixed 
 school." Professor Wright replied: "I recently visited 
 the schools of New York City and I found colored 
 children in them. I saw colored pupils in the gradu- 
 ating classes." "Has New York got so low as that?" 
 asked the editor. 
 
 The Glenn bill, in the Georgia Legislature, withdrew 
 the appropriation to Atlanta University because they 
 had twelve white students the children of the Pro- 
 fessors in the institution. They would not allow a 
 mixed school even to that extent. Professor Wright 
 wrote a letter to the Atlanta Constitution while the bill 
 was pending and ironically suggested that they ought 
 to go deeper. Instead of only fining and imprisoning 
 for sending white children to colored schools in Geor- 
 gia, they should fine and imprison all those parents 
 who sent their sons to Yale or Harvard or West Point, 
 or their daughters to Vassar all mixed schools. Grady 
 wrote the following heading for the article, "Against 
 Mixed Schools," and then published it, thus misinter- 
 preting Prof. Wright's whole point. 
 
 Dr. Haygood wrote an open letter to the Legisla- 
 ture. He said: "After the treatment we have given 
 
98 REFORMATION PRINCIPLES. 
 
 these people who came from the North to do the Lord's 
 work in educating the colored children ostracising 
 them from our homes and society it is just barely 
 possible that they felt that their children would not be 
 welcomed in our schools. And it is folly and wicked- 
 ness to punish them for educating their children them- 
 selves in their own schools." Dr. Haygood was pub- 
 licly rebuked in the Legislature for his temerity. Cable 
 left the South and went to Massachusetts. He said: 
 "I felt like I never breathed freely until I got North." 
 
 To bring the work of Berea College to the attention 
 of the public, its late President, Rev. E. H. Fairchild, 
 wrote a little book, giving to it as a title the name of 
 the college. Many interesting facts are given in con- 
 nection with the work done at this college where white 
 and black, male and female, are educated on a perfect 
 equality. The following extract is of interest as show- 
 ing the present condition of affairs in the South: 
 
 "As servants, the colored people are welcomed eve- 
 rywhere; as equals, nowhere. A colored driver and a 
 colored nurse may ride with the family in the family 
 carriage, but one not a servant must not. Colored 
 servants may ride in a ladies' car, but a colored woman 
 not a servant must not. Colored waiters abound in 
 hotels and restaurants, but colored guests must not 
 appear. Colored barbers shave and shampoo the most 
 fastidious white people, but the neatest colored man 
 must not be shaved in the same shop. Colored men 
 are good porters on sleeping cars and palace cars, but 
 must not be admitted as passengers. They are cooks 
 and waiters in the most stylish families, but never sit 
 
THE RIGHTE O US NA TION. - 99 
 
 at their tables. A colored preacher, a graduate of a 
 college and theological seminary, ever so able and cul- 
 tured, would not be invited to dine with his white 
 brother of the same presbytery, even if the call to 
 dinner should come while they are in consultation 
 about matters of the church. These distinctions are 
 kept up, not because colored people are personally 
 disagreeable to the white people. There is little such 
 feeling at the South. Not because of their immorality; 
 for as servants they are admitted everywhere. It is 
 simply a caste feeling, a prejudice of position. This 
 feeling controls legislation, it blinds judges and jurors, 
 it corrupts executive officers, and it biases witnesses. 
 Against this prejudice, or feeling, or taste, or caste, 
 whatever it may be called, Berea College has thor- 
 oughly committed itself, and fulfils one of its most 
 important missions in mitigating and removing it. 
 There is nothing, in the absence of co-education, which 
 can secure the mutual regard, confidence and honor- 
 able deportment which must exist between these races 
 if we are to have a peaceful, intelligent and virtuous 
 community. 
 
 "We are well aware that in seeking to work such a 
 solution in Southern society, we accept a herculean 
 task. We are not greeted with cheers and applause at 
 every step. We have learned to get along without 
 them. We know that God approves, and that many 
 true friends pray for us and are ready to share the 
 burdens. We also know that our cause will triumph." 
 
 An encouraging fact, however, in all this work is, 
 that although the Southern heart and conscience is yet 
 
100 REFORM A TION PRINCIPLES. 
 
 under the ban, it cannot stay there much longer, for a 
 new and better pulse is beating in the South. The 
 Northern teachers will bring these two million poor, 
 ignorant, indolent white people into the light of indus- 
 try and intelligence. Schools and colleges will bring 
 the eight million colored people into intelligent citizen- 
 ship, and a new and more tender conscience will find 
 its way into the hearts of the better South. Then 
 another Yale mixed school will be in Atlanta, another 
 Harvard at New Orleans, and another Vassar at Vicks- 
 burg. Then the nation's heart will beat in unison with 
 His whose hands were pierced; the nation's conscience 
 respond to the divine law, and the nation's will be in 
 submission to the divine authority. The nation will 
 be in league with Prince Immanuel, and all will sing 
 "Glory to God in the highest, and on earth peace, 
 good will to men." 
 
 SECOND LETTER ILLITERACY IN THE SOUTH. 
 
 I have been reading the speeches of Senator Blair 
 on his Educational Bill from the Congressional Record. 
 The facts presented are absolutely appalling. The 
 weight of ignorance that is settling down upon this 
 nation, North and South, is indeed alarming. The 
 statistical tables and the testimony of senators, law- 
 yers, editors, ministers and educators, which he cites, 
 make an array of evidence that is perfectly over- 
 whelming. 
 
 Take this fact: The South is rapidly developing her 
 boundless resources. But the ignorant labor of the 
 South is 50 per cent, cheaper than the educated North- 
 
THE RICH TE O US NA TION. - 101 
 
 ern labor. The tariff protects Northern labor against 
 ignorant labor in the Old World. But what will pro- 
 tect it against ignorant Southern labor? Nothing ex- 
 cept educating Southern laborers, and putting them 
 on a par with Northern laborers. 
 
 I have before me a chart representing the relative 
 proportion of illiteracy, in the different States of the 
 Union. It is very dark in the South and comparatively 
 light in the North. In the sixteen Southern States, 
 containing one-third of the population of the nation, 
 are found three-fourths of the nation's illiteracy. Ohio 
 has 5-5 P er cent, illiterate. She spends annually 
 $7, 800,000 for public schools; has $2 1,5 00,000 in vested 
 in school property, and $1,550,000,000 in taxable 
 property. Alabama has 5 1 per cent, illiterate. She 
 spends annually $500,000 for public schools, has $500,- 
 ooo invested in school property, $112,500,000 in tax- 
 able property. It is evident that, being members of 
 the same nation, Ohio should assist Alabama in her 
 educational work. In Pennsyslvania, 7 per cent, are 
 illiterate; $7,500,000 annually are expended for public 
 schools; $25,750,000 are invested in school property, 
 and $1,675,000,000 in taxable property. In Georgia, 
 55 per cent, are illiterate, while only $250,000 are 
 annually expended for public schools, $500,000 in- 
 vested in school property, and $125,000,000 in taxable 
 property. Interest in our common nationality makes it 
 the imperative duty of Pennsylvania to assist Georgia in 
 removing the dark cloud of ignorance resting upon her. 
 
 In New York, 5.5 per cent, are illiterate, $10,000,- 
 ooo are expended annually for public schools, $31,- 
 
102 REFORM A TION PRINCIPLES. 
 
 000,000 invested in school property, and $2,600,000,- 
 ooo in taxable property. In South Carolina, 55-4 per 
 cent, are illiterate, $250,000 are expended annually for 
 public schools, $500,000 invested in school property, 
 and $125,000,000 in taxable property. But the igno- 
 rance in South Carolina affects New York as gangrene 
 in the foot deranges the whole body. It is the urgent 
 duty of New York to assist South Carolina in her 
 educational work. 
 
 In Massachusetts, 6.5 per cent, are illiterate, $4,- 
 750,000 are annually expended for public schools, 
 $21,500,000 invested in school property, and $1,575,- 
 000,000 in taxable property. In North Carolina, 48.3 
 per cent, are illiterate, $250,000 expended annually 
 for public schools, $500,000 invested in school prop- 
 erty, and $150,000,000 in taxable property. Who 
 cannot see that Massachusetts owes it to North Caro- 
 lina to assist her in removing this ignorance? "The 
 wealth of the North should give of its abundance to 
 supplement the educational endeavor of the South." 
 
 For the past twenty years the M. E. Church has 
 been in the field. During that time they have spent 
 $1,915,000. They have 41 institutions, 328 teachers, 
 and about 7,688 students. Among these they have 
 eight universities for colored students and three (since 
 Grant and Chattanooga have been consolidated) for 
 white students. They have one theological seminary 
 and six Biblical departments. The Collegiate Institu- 
 tions for colored people are: Centenary Biblical Insti- 
 tute, Baltimore, Md., 223 students; Central Tennessee 
 College, Nashville, 545 students; Claflin University, 
 
THE RIGHTEOUS NATION, . 103 
 
 Orangeburg, S. C., 946 students; Clark University, 
 Atlanta, Ga., 340 students; New Orleans University, 
 New Orleans, La., 266 students; Philander Smith Col- 
 lege, Little Rock, Ark., 185 students; Rust University, 
 Holly Springs, Miss., 355 students, and Wiley Univer- 
 sity, Marshall, Texas, 230 students. 
 
 The Congregational Church, through the American 
 Missionary Association, has established Fisk Univer- 
 sity, Nashville, Tenn.; Atlanta University, Atlanta, 
 Ga.; Straight University, New Orleans, La.; Telagoo 
 University, Texas; Howard University, Washington, 
 D. ,C., and Talladega College, Ala. The amount of 
 money expended and the number of souls reached is 
 equal to that of the sister denomination. The Baptists 
 have expended $2,000,000 and the Presbyterians 
 $1,500,000 in educating the colored people. 
 
 Now, Senator Blair proposes to supplement this with 
 a national donation of several millions a year for fifteen 
 years, that the dark cloud of ignorance may be scat- 
 tered. 
 
 It was my privilege to visit Nashville, Tenn., an ed- 
 ucational center in the South. Here is Vanderbilt Uni- 
 versity, under the control of the M. E. Church South, 
 with a campus of seventy-six acres, buildings costing 
 $500,000, and an endowment of $1,500,000. On the 
 other side of the city is the old Nashville College. 
 During the war it was abandoned, but since then it 
 has been run as a Normal College. The buildings are 
 ancient, but substantial. They get the use of the old 
 Peabody fund, and will probably have it all ($1,500,- 
 ooo) for an endowment soon. These two are for whites, 
 
104 REFORM A TION PRINCIPLES. 
 
 and have 500 students each. Near the former is Fisk 
 University. The Fisk Jubilee Singers canvassed Amer- 
 ica, and sang in the courts of Europe, and cleared 
 $125,000. With this the ladies' dormitory was erected. 
 The gentlemen's dormitory cost $60,000, and the gym- 
 nasium cost $5,000. They expect to break ground 
 for their main building soon. There are over 500 stu- 
 dents here. Near the latter is Central Tennessee Col- 
 lege, with nearly 600 students. These four institutions 
 are on the most friendly terms. The students and 
 professors of each visit each other. Here is the solu 
 tion of the race problem. Educate and Christianize 
 both, and they will dwell together in perfect peace. 
 It was also my privilege to speak in the last two col- 
 leges named, and arrangements have been made for 
 more than one lecture in the Normal College. 
 
 I next visited Chattanooga, a growing city of 55,000. 
 My mission here was to lecture in U. S. Grant Univer- 
 sity. The original Grant University was founded at 
 Athens, Tenn., fifty-seven miles northeast, in 1867. 
 The Chattanooga University was chartered in 1886. 
 Last year the two were consolidated under one board. 
 This is one of the institutions that the Methodist Epis- 
 copal Church has established for educating the poor 
 whites in the mountains, of which there are two or 
 three million. They are not the "white trash." They 
 are originally Scotch, Irish and German, people with 
 iron in their blood, who always opposed slavery and 
 were loyal to the North in the war. They occupy the 
 mountainous districts of West Virginia, Eastern Ken- 
 tucky and Tennessee, North and South Carolina, Geor- 
 
THE RIGHTEOUS NATION. ^105 
 
 gia and Alabama. Whenever the Union army struck 
 their territory they found friends. There are between 
 two and three millions of them and they are shock- 
 ingly illiterate. And, as an illustration which is hardly 
 too far drawn, it may be said they regard it as almost 
 immaterial what order is observed in spelling a word 
 just so all the letters are given. It may be spelled 
 backward, or, beginning in the middle, may be spelled 
 each way all are perfectly right! The few schools 
 they have are a travesty on education. The spelling- 
 book is the chief and often the only text book. The 
 "moon-shiners" illicit distillers are furnished from 
 this class. They are a gifted, but untaught and so 
 a dangerous, people; but, educated and Christianized, 
 they have capacities for the highest citizenship. 
 
 Saturday night I spent in the Seminary, in company 
 with the Rev. Mr. McKee, the eldest of two brothers 
 in the ministry. He received his classical education in 
 Centre College, Danville, Ky., and his theological 
 course at Princeton Seminary. He spent eleven 
 months as missionary in the mountains of Kentucky, 
 and is now pastor of a Presbyterian church twelve 
 miles from Chillicothe, O. His brother has taken his 
 place as mountain missionary. From his account the 
 ignorance and degradation of the people there are ap- 
 palling. A man will pay fifty dollars for a gun and 
 carry it everywhere with him, while his family of twelve 
 live in one room and have scarcely clothes to cover 
 their bodies. One day he was preaching in a school 
 house with a log for a pulpit. A rowdy came forward 
 and lifting his revolver, said: "I will give just time to 
 
106 REFORM A TION PRINCIPLES. 
 
 count three before you climb out at the window behind 
 you." Mr. McKee was a trained athlete and had spent 
 some time on the plains as a cow boy. So he was not 
 afraid. He laid down his Bible on the pulpit and said 
 indifferently, "O, you need not trouble me; I came 
 here to benefit the people, not to quarrel." And he 
 quietly moved toward the fellow. Again he repeated 
 his threat and held his revolver up. At this Mr. McKee 
 grasped the revolver in one hand and knocked the fel- 
 low down with the other. Laying down the revolver 
 he picked up the fellow and threw him out of the door. 
 Then he took up the revolver and broke it in two and 
 threw the pieces out at the window, and then finished 
 his sermon. Afterwards some one asked him: "Why 
 were you so rough on him?" "Why if I had allowed 
 him to drive me out, then when I went over to Mud 
 Run the roughs there would have driven me out, and 
 over at Lick Springs the same, would have occurred. 
 I must teach them a lesson or leave the country." 
 "Well," said the man, "your preaching has done us 
 much good, but the lesson you gave that brute was the 
 best thing that our community has ever received. 
 These characters now understand that a man can preach 
 and still not be a coward." This is a place of 
 historic interest. From the college window I saw 
 Lookout Mountain, where Hooker fought above the 
 clouds; Mission Ridge, which Sherman tried all day 
 to ascend but could not; Cemetery Hill, which Phil. 
 Sheridan scaled and broke the enemy's line, and Pea 
 Ridge, where Thomas, reinforced by Hooker, turned 
 the enemy's left. Beyond are Crab Orchard, distinctly 
 
THE RIGHTEOUS NATION. - 107 
 
 visible, and Chickamauga Creek, where Garfield dis- 
 tinguished himself. 
 
 Near us is the old fort where Grant witnessed this 
 fearful carnage. Grant recognized the strategic impor- 
 tance of Chattanooga. When he took command of the 
 Army of the Tennessee he telegraphed Burnside from 
 Louisville: "Hold Chattanooga." The fearless reply 
 came: " We will hold it till we starve." All the Union 
 army of the West was gathered here. If Bragg had 
 not blundered at Chickamauga, and failed to follow up 
 his advantage, he could have swept the whole Union 
 army into the river. But that was not to be. Atlanta, 
 140 miles southeast, and Knoxville, 100 miles north- 
 east, soon fell, and the backbone of the Rebellion was 
 broken. The same strategic points are taken in attack- 
 ing the ignorance of the South. Nashville, Chatta- 
 nooga, Knoxville and Atlanta are educational centers. 
 
 2. /;/ our relations and dealings with the Indians. 
 It is difficult to define their standing. They are born 
 here, and yet are not home-born citizens. They are 
 neither aliens nor foreigners, and they cannot become 
 naturalized citizens. They have been called "domes- 
 tic subjects. " Daniel Webster called them "perpetual 
 inhabitants with diminutive rights." Perhaps they are 
 best called "the wards of the government." Cleve- 
 land's inaugural stated our duty toward them: "The 
 conscience of the people demands that the Indians 
 within our boundaries shall be fairly and honestly 
 treated as wards of the government, and their educa- 
 tion and civilization promoted with a view to their 
 ultimate citizenship. " These demands have not been 
 
108 REFORM A TION PRINCIPLES. 
 
 met hitherto. That noble woman, Helen Hunt Jack- 
 son, in a work entitled, "A Century of Dishonor," 
 graphically describes our shameful, disgraceful treat- 
 ment of these wards. History execrates Charles I. 
 because he made promises to gain an end and then 
 broke them. That is what we have done with the 
 Indians. Treaty after treaty has been made and broken . 
 They asked for lands "they can call their own, to make 
 a home. " We gave them land and then drove them 
 off of it promising to give them money, which they 
 never got. "The Ogallalla Sioux have been driven 
 from their homes eight times since 1863!" Each time 
 a promise was made and broken. No wonder their 
 chief refused with scorn to hear the commissioner the 
 last time. He said to him: "All the men who come 
 from Washington are liars. The bald-headed ones are 
 the worst of all. You are a bald-headed liar! I don't 
 want to hear one word from you." It is said, the 
 Indian will not work. But what are the facts? ''82,000 
 of the 265,000 Indians have adopted citizens' dress, 
 not counting the 60,000 Indians of the civilized tribes; 
 15,000 houses have been built by them; they have 
 under cultivation 230,000 acres of land, and, with the 
 civilized tribes, 630,000 acres, nearly two acres for 
 every man, woman and child; what are known as the 
 "uncivilized Indians' raised last year, in round num- 
 bers, a million bushels of corn, nearly as much wheat, 
 half a million bushels of oats and barley, and as many 
 bushels of vegetables; of stock, they own 235,000 
 horses and mules, 103,000 head of cattle, 68,000 swine, 
 and about 1,000,000 sheep. These figures exclude the 
 
THE RIGHTEOUS NATION. ' 109 
 
 products and possessions of the 60,000 civilized In- 
 dians who are now ripe for territorial government, 
 and whose possessions would more than double the 
 amount. " President Merrill Edwards Gates read a 
 lecture before "The American Social Science Associa- 
 tion," in 1885, at Saratoga, on "Land and Law as 
 Agents in Educating Indians," in which he shows that 
 "land and law" have been shamefully withdrawn from 
 them. This is a common newspaper item: "The 
 
 United States troops, under Lieutenant , came 
 
 upon the camp of Chief Geronimo and killed a squaw, 
 three bucks and a child." That means they murdered 
 a woman, her three half-grown boys and a child. Con- 
 gress enacted that punishment shall "not extend to 
 crimes committed by one Indian against the person or 
 property of another." Here is a case: "Crow Dog" 
 murdered " Spotted Tail; " the District Court of Dakota 
 tried the guilty chief, convicted and sentenced him; 
 the United States Court overruled this action and re- 
 leased him. The son of "Spotted Tail" shot Chief 
 "White Thunder;" he was arrested and sent to Fort 
 Niobrara; the Indian Department at Washington or- 
 dered him liberated. When the Indian is wronged by 
 the whites he can get no redress in the courts. Law 
 means injustice to the Indian. It is the white man's 
 formal way of robbing him of his property, liberties 
 and life. The government made a treaty with the 
 Indians, pledging itself to provide for their education, 
 "Yet our Commissioner of Indian Affairs has again 
 and again called attention to the fact that the govern- 
 ment has funds now amounting to more than $4,000,- 
 
110 REFORM A TION PRINCIPLES. 
 
 OOO, which are by treaty due to Indians for educational 
 purposes alone." Our policy has been extermination. 
 We have driven them to the summit of the Rocky 
 Mountains and bid them read their doom in the setting 
 sun. Our Christian civilization has produced the phrase, 
 "There is no good Indian but a dead Indian." Captain 
 Pratt, Superintendent of the Carlisle School for In- 
 dians, said: "We accept the watchword, 'There is no 
 good Indian but a dead Indian.' Let us, by Christian 
 education and patient effort, kill the Indian in him and 
 save the man." 
 
 3. In our relations and dealings with the Chinese. 
 The Chinamen came to America about forty years ago. 
 They were needed as laborers in California and were 
 solicited. Owing to the traditional exclusiveness of 
 the Chinese nation not many came, however, until after 
 the Burlingame treaty in 1868, granting mutual rights 
 and privileges to the inhabitants of the two countries. 
 Under its operation 100,000 Chinamen got into this 
 country. They reclaimed the swamps of the Pacific 
 coast, built our railroads, and cultivated fruits. They 
 continued coming at the rate of 3,000 in two months, 
 but as many returned, and in many years there had 
 been no material increase. The spirit of race preju- 
 dice arose against them, and they were subjected to all 
 kinds of indignities. The cry of alarm was raised on 
 the Pacific coast. Something must be done to pro- 
 tect the people of that coast from the immigration of 
 yellow, non-voting laborers. The sand-lot orators 
 took up the hoodlum cry, "The Chinese must go." 
 That cry came rolling over the mountains and struck 
 
THE RIGHTEOUS NATION. 111 
 
 the capitol at Washington. In response an act was 
 forced through Congress, under the leadership of the 
 representatives of the Pacific coast, excluding the 
 Chinamen. But President Hayes vetoed it because it 
 violated the provisions of the Burlingame treaty. As 
 a sop to the hoodlums, however, a commission was ap- 
 pointed, which went to China under the lead of James 
 B. Angell, President of Ann Arbor University, and 
 secured a supplementary treaty providing for a limited 
 restriction of the immigration of Chinese laborers into 
 this country, a limited restriction which should be rea- 
 sonable. In 1880 the cry from California was so loud v 
 that the politicians were alarmed, and both political 
 parties inserted anti-Chinese planks in their platforms. 
 In pursuance of this the Forty-seventh Congress passed 
 a bill which President Arthur vetoed because it violated 
 the supplementary treaty, in that it prohibited the im- 
 portation of Chinese laborers into this country abso- 
 lutely for a term of twenty years. This was deemed 
 unreasonable. Still the cry for relief came up, and the 
 Forty-seventh Congress was literally "held by the 
 throat" until they gave it. And on May 6, 1882, that 
 Congress passed the bill which went into effect August 
 4 of the same year. That bill provides that "no Chi- 
 naman shall come to America to labor for ten years." 
 In 1886 the Forty-ninth Congress passed a bill that 
 excludes them entirely as laborers. This was thought 
 reasonable. But the truth is it is most unreasonable. 
 We do not hesitate to pronounce it infamous. It is 
 anti-human, anti-American, anti-Christian. In adopt- 
 ing it we sowed the wind, and we reaped the whirlwind 
 
112 REFORMATION- PRINCIPLES. 
 
 in the massacre of one hundred Chinamen at Rock 
 Springs, W. T. 
 
 This triple injustice will be the conductor bringing 
 down the lightnings of divine wrath upon us, except 
 we repent and put it away. 
 
 The Prophet Jeremiah was sent with a heavy mes- 
 sage to Jehoiakim, king of Judea, because of his op- 
 pression, injustice and violence. "Woe unto him that 
 buildeth jiis house by unrighteousness and his cham- 
 bers by wrong." The warning was addressed to the 
 head and representative of the nation. It is equally 
 applicable to our nation. In it God rebukes us for our 
 oppression, injustice and violence. It is time to put 
 away this folly. Let a Christian education be provided 
 for all for white, black, yellow or red. "A man's a 
 man for a' that." Let this nation lift up its soul as one 
 man to the Prince of the kings of the earth, and His 
 spirit will descend, uniting us as one people. 
 
 As I entered Washington City, the tall pillar called 
 "Washington's monument" came into full view. There 
 are stones in it from all the different countries. It is 
 a fit emblem of our composite nationality. Immi- 
 grants from all nations come to us, and are moulded 
 into one American nation. The lifeless stones in the 
 monument are bound by cement. But in the nation 
 the living stones are wrought into a collossal man by 
 the power of an informing national life. That life is 
 of God, and must either remain in union with him or 
 perish. "Blessed is the nation whose God is the Lord." 
 
 "A union of hearts and a union of hands, 
 
 A union of States none can sever ; 
 
 A union of lakes and a union of lands, 
 
 And the flag of the Union forever." 
 
CHAPTER VIII. 
 
 SABBATH REFORM. 
 
 A celebrated lecturer made use of this illustration: 
 "Wild geese fly in the shape of a wedge. When the 
 leader grows tired he falls back and another comes for- 
 ward to take his place, but all steadily advance." So 
 all moral reforms are floating in the atmosphere of the 
 divine providence. At one time one reform is in the 
 advance, at another time another reform; but all are 
 steadily progressing. The Sabbath Reform is in the 
 lead at the present time. It is the question of the 
 hour. As its enemies are becoming more intense in 
 their opposition to it, so its friends are becoming more 
 pronounced in its defense. The one would move the 
 hand, on the dial-plate, back to the continental Sun- 
 day of Europe. The other propose to move it for- 
 ward to the true Christian Sabbath the divine insti- 
 tution, so essential to the well-being of man, soul and 
 body, for time and eternity. 
 
 I. SCRIPTURE TESTIMONY. 
 
 The Bible teaches that the Sabbath is an ordinance 
 of God. It is the arrangement, the appointment, and 
 the contrivance of heaven for man. It is the deep 
 thought of God. It has its necessity in the very con- 
 stitution of our nature, "The Sabbath was made for 
 man," and its authority in the edict of Jehovah, "Re- 
 
114 REFORMATION PRINCIPLES. 
 
 member the Sabbath day to keep it holy/' It is a 
 world-old and world-wide institution, an original and 
 absolute, a universal and permanent institution. There 
 are ten facts leading us to this conclusion, just as many 
 as there are commandments, and the importance of the 
 subject is a sufficient justification for naming them in 
 this presence. 
 
 1. The Words of Institution "And on the seventh 
 day God ended his work, which he had made; and he 
 rested on the seventh day from all his work, which he 
 had made. And God blessed the seventh day and 
 sanctified it." To bless and sanctify a day signified to 
 set it apart from a common to a religious use, and there 
 is an implied promise of blessing to those who thus 
 honor it. So much is intimated in the words of Isaiah: 
 "If thou turn away thy foot from the Sabbath," i. e. y 
 cease trampling under foot the Sabbath, "from doing 
 thy pleasure on my holy day, and call the Sabbath a 
 delight, the holy of the Lord, honorable; and shall 
 honor him, not doing thine own ways, nor finding thine 
 own pleasure, nor speaking -thine own words. Then 
 shalt thou delight thyself in the Lord, and I will cause 
 thee to ride upon the places of the earth, and feed thee 
 with the heritage of Jacob thy father; for the mouth 
 of the Lord hath spoken it." These injunctions and 
 promises were not given and made respecting a local 
 and temporary, but respecting the universal and per- 
 manent, institution of the Sabbath. 
 
 2. The Reason Assigned for the Institution. "Be- 
 cause that in it he had rested from all his work, which 
 God had created and made." The same reason is as- 
 
SABBATH REFORM. . 115 
 
 signed in the fourth commandment. "In six days the 
 Lord made heaven and earth, and rested the seventh 
 day: wherefore the Lord blessed the Sabbath day, and 
 hallowed it." It is evident that this reason existed 
 from the beginning, as well as 2,500 years later, when 
 the law was given. And if the fact existed, the ordi- 
 nance which rests upon it likewise existed. 
 
 3. The Septenary Division of Time possessed from 
 tke beginning indicates the existence of tJie Sabbath. 
 We read that "in process cf time" Cain and Abel 
 brought their sacrifices. Literally it is "in the end of 
 days," and Hebrew scholars believe there is a refer- 
 ence to the weekly Sabbath, and an intimation that 
 public worship was being engaged in on that day. 
 Lamech's seven -fold vengeance originated in the week. 
 On three occasions Noah "waited seven days," and 
 then he sent out the dove. Jacob fulfilled Rachel's 
 "week." A Babylonian tablet recently discovered, 
 which ante-dates Moses, reads as follows: "The sev- 
 enth day, a Sabbath, the Prince of mighty nations, the 
 flesh of birds and cooked fruits eats not, in His chariot 
 He rides not, in His palace He legislates not; to make 
 an high place is suitable, lifting His hand, the high 
 place of the gods, He worships." Homer and Hesiod, 
 two Greek poets, who flourished 900 years before 
 Christ, and Callimachus, another who flourished 700 
 years later, refer to the seventh day as holy. Theophi- 
 lus, of Antioch, says, concerning the seventh day, "The 
 day which all mankind celebrate." Eusebius, the 
 father of historians, observes, "almost all the philoso- 
 phers and .poets acknowledge the seventh day as holy." 
 
116 REFORMATION PRINCIPLES. 
 
 Josephus, the Jewish historian, says, "No city of 
 Greeks or barbarians can be found, which does not 
 acknowledge the seventh day's rest from labor. " (See 
 prize essay by J. A. Quinton, page~ 12.) Now, the 
 question is, how came they by this septenary division 
 of time? It is not a natural division. There is nothing 
 in the movement of sun or moon or stars to suggest it. 
 It is purely arbitrary. The only account you can give 
 of it is, God ordained the Sabbath in the beginning, 
 and it came down by tradition to all kindreds, and na- 
 tions, and tongues, and people. 
 
 4. The examples of eminent piety in the earliest ages 
 prove the existence of the Sabbath. Had Abel, and 
 Enoch, and Noah, and Melchizedek, and Abraham, and 
 Isaac, and Jacob, and Joseph, no Sabbath? Such 
 piety could not exist without it. These elders were 
 men of like passions with ourselves, and they could not 
 have obtained such a good report without the aid of 
 the Sabbath. Bickerstith, one of the best spirits our 
 age has produced, said: "But for the weekly return of 
 the Sabbath I never could have successfully contended 
 with the promptings to evil within me." 
 
 5. The Hebreivs observed the Sabbath in Egypt be- 
 fore the exodus. When Moses came down to lead the 
 
 people out to the promised land he found them neg- 
 lecting the worship of God and practicing the abomi- 
 nations of Egypt. He immediately inaugurated a re- 
 vival of religion. And the first step was to call them 
 to the observance of the Sabbath. That is the first 
 step in a true revival. This enraged Pharaoh, and 
 hence his wrathful words: "Wherefore do ye, Moses 
 
SABBATH REFORM. . 117 
 
 and Aaron, let the people from their work? Behold 
 they are many and ye make them rest (Sabbatize) from 
 their burdens." Just as if a reformer would come to 
 Cincinnati and call the street car drivers and conductors 
 to the observance of the Sabbath, and the companies 
 would come down in wrath upon him and say: "Look 
 here, my friend, why do you interfere with our legiti- 
 mate business on the Sabbath? Why do you call our 
 men away from 'their post of duty on that day?" Yes, 
 legitimate business! Talk about it being legitimate to 
 break the fourth commandment! Post of duty! Talk 
 about it being their duty to disobey God's law! 
 
 6. After the Israelites had entered the wilderness y 
 and three months before the giving of the law, the Sab- 
 bath is referred to as aft institution with which they are 
 all familiar. In connection with the giving of the 
 manna we read, in the sixteenth chapter of Exodus, 
 that "on the sixth day the people gathered twice as 
 much. And the elders went and told Moses. And 
 Moses said, this is that which the Lord hath com- 
 manded, Bake that ye will bake and seethe that ye will 
 seethe to-day, for to-morrow is the Sabbath." It is 
 evident that God gave the people no special command 
 respecting gathering twice as much on the sixth day. 
 He left them to themselves, to prove them, and see if 
 they would prepare for the Sabbath of their own mo- 
 tion. It is also evident that the elders went to Moses 
 because the people had violated a special order not to 
 gather more than one omer for each person on one 
 day. It is furthermore evident that the people recog- 
 nized the Sabbath as a moral ordinance, of superior 
 
118 REFORMATION PRINCIPLES. 
 
 obligation to the special order respecting the gathering 
 of the manna, and when the two came in conflict they 
 honored the Sabbath in the breach of the special order. 
 
 7. The word Remember in the beginning of the 
 fourth commandment indicates its moral character. It 
 is as if God had said: "I call your attention to a 
 world-old and world-wide institution, an institution 
 with which you are all familiar, which has been ob- 
 served by your fathers and fathers' fathers, which 
 formed God's seventh day and man's first day upon 
 earth, 'Remember the Sabbath day to keep it holy.' " 
 
 8. The place it occupies in the decalogue indicates that 
 it is a moral ordinance. Three classes of law were 
 given to Israel at Sinai the judicial, the ceremonial, 
 and the moral. The judicial and ceremonial were 
 given to Moses, and he conveyed them privately to 
 the people. But the moral had two distinguishing 
 marks, viz.: God proclaimed them with his own voice 
 out of the midst of the flame and smoke of the quaking 
 mountain, to indicate their majesty and authority, and 
 he wrote them with his own finger on two tables of 
 stone to indicate their perpetuity. Every precept is 
 founded on the eternal distinctions of right and wrong, 
 distinctions strong and irreversible as the granite bases 
 of the mountain from which they were proclaimed. 
 But the Sabbath is found in the very heart of the dec- 
 alogue. It is the key stone of the moral arch, and with 
 it the whole law stands or falls. It was a crime to 
 steal or kill or lie from the beginning, and it will be to 
 the end. God only announced and recorded the fact 
 at Sinai. So it was man's duty to keep the Sabbath 
 
SABBA TH REFORM. . 119 
 
 from the first, and it will be to the last. God solemnly 
 announced and recorded the fact at Sinai. 
 
 9. The Savior recognized the Sabbath while on earth. 
 He came not to abolish, but to establish the law; not 
 to destroy, but to fulfill it. On three occasions the 
 Jews charged him with breaking the Sabbath, but he 
 proved by Old Testament examples that his conduct 
 was no breach of the Sabbath. Christ and his disci- 
 ples went through the wheat field on Sabbath; the 
 disciples plucked the heads of wheat, rubbed them in 
 their hands, blew away the chafT, and ate. The Phari- 
 sees say: "Your disciples are breaking the Sabbath 
 by doing unnecessary work." But Christ replied: 
 "Do you not remember how David, in the days of 
 Abiather, the High Priest, went into the holy place 
 on the Sabbath and ate the show-bread, which is not 
 lawful for any but the priests to eat, and gave to his 
 followers, and they did eat? Now if David, your 
 hero, your saint, your model, could do that in case of 
 necessity and be blameless, shall I be chargeable be- 
 cause my disciples satisfy their hunger? The priests 
 in the temple spend the Sabbath in killing sacrifices 
 and burning incense, and are blameless. And shall 
 the Lord of the temple be chargeable for doing neces- 
 sary work on Sabbath?" Again Christ said to the par- 
 alytic who had kept his bed 38 years, "Rise, take up 
 your bed and walk." And it was the Sabbath. The 
 Jews say: "It is not lawful for thee to carry thy bed 
 on Sabbath, for the prophet says, 'Thou shalt bear no 
 burden on Sabbath.' " "Yes," says the Savior, and I 
 suppose he said it with ineffable scorn, "The prophet 
 
120 REFORM A TION PRINCIPLES. 
 
 does say that, but he does not mean to forbid this poor 
 man carrying his pallet, the only bed he has in the 
 world, but he means to forbid you avaricious Jews 
 compelling your hirelings to work on Sabbath that 
 your gains may be increased." And if he were here 
 to-day he would say: "It means to forbid these rail- 
 road corporations compelling their employes to work 
 on Sabbath that their coffers may be filled." Again, 
 Christ loosed a daughter of Abraham, whom Satan 
 had bound eighteen years, on the Sabbath. The Jews 
 found fault. Christ said: "Which of you, having an 
 ox or an ass, would not loose him and lead him to 
 water on Sabbath? And shall I be condemned for 
 loosing a daughter of Abraham, whom Satan has bound 
 eighteen years, on Sabbath? Judge righteous judg- 
 ment. If ye had known what that meaneth, I will 
 have mercy and not sacrifice; you would not have 
 condemned the guiltless. For the Son of Man is Lord 
 also of the Sabbath day." He swept away their false 
 glosses and interpretations, their endless traditions and 
 commandments of men, but left the Sabbath as the 
 moral ordinance of God standing in all its original 
 glory. 
 
 10. The Christian Sabbath is this original and per- 
 manent institution. When Moses came down from the 
 mount and saw the golden calf, he dashed the tables 
 of the law to pieces. That was to indicate that the 
 law, as a covenant of works, had been broken. God 
 required him to hew out two other tables and repair to 
 the Mount. And God reproduced the Ten Command- 
 ments with his own finger upon these new tables. 
 
SABBATH REFORM. - 121 
 
 And then he commanded Moses to carry them down 
 and place them in the arlr, beneath the mercy seat, "as 
 a rule of life in the hands of the mediator." Christ is 
 the mediator. The Ten Commandments are in his 
 hands as our rule of life. We are under this law to 
 Christ. And as the administrator of the fourth com- 
 mandment he changed the day from the seventh to the 
 first day of the week on the morning of his resurrec- 
 tion. 
 
 In proof of this, note: a. Provision was made for 
 the change in the original institution. Nature demands 
 one-seventh part of time for rest; this is moral natural. 
 Nature would be unhinged if the sixth or the tenth 
 day were substituted. But nature is not disturbed in 
 changing from the seventh to the first day of the week. 
 The particular day in the order depends upon the 
 appointment of God, and is, therefore, moral positive. 
 In the beginning the Creator, by precept and exam- 
 ple, appropriated the seventh day as a memorial of 
 creation. After the exodus of Israel from Egypt he 
 incorporated it with the political and typical institu- 
 tions of this holy nation, lifting it to the higher use of 
 memorializing their deliverance and the giving of the 
 manna. After the resurrection of Christ, it was lifted 
 still higher in being made a memorial of his perfected 
 work. This did not alter the original institution. The 
 Christian Sabbath has all the advantages of the Old 
 Testament Sabbath, with the super-added advantages 
 of the New. It comes every seventh day, reminding 
 us of creation, and that seventh day recurs on the first 
 day of the week, reminding us of redemption, b. The 
 
122 REFORM A TION PRINCIPLES. 
 
 change was predicted: "And when these days are ex- 
 pired it shall be that upon the eighth day and so for- 
 ward, the priest shall make your burnt offerings upon 
 the altar; and I will accept you, saith the Lord." 
 Ezek. 43: 27. This language is symbolical. It is 
 taken from the temple service, but it is a prophecy. 
 It pertains to these New Testament times, and their 
 eighth day is our first day. c. The prime argument is 
 found in Hebrews, 4: 10, just where we would expect 
 to find it, in a book written to persuade the Jews to 
 put away the old and receive the new economy. The 
 argument is this: As God created the world in six 
 days and rested the seventh, and set that apart as a 
 memorial of creation, so Christ finished redemption 
 work on the morning of the first day, in his resurrec- 
 tion, and set that apart as a memorial of his greater 
 work. "For he that is entered into rest, he also hath 
 ceased from his own works as God did from his." The 
 argument is unique. The author quotes the 95th 
 Psalm, where a promise is made of "entering into 
 rest." He insists that David, there, could not refer to 
 the seventh-day rest, for they had that from the begin- 
 ning. He could not refer to Canaan, for they had en- 
 joyed that for four hundred years, and "yet he limiteth 
 another day." He could not refer to heaven, for 
 Moses, Aaron and thousands of Israel, falling in the 
 wilderness, went to heaven, and yet "God swore in his 
 wrath that they should not enter into this rest." There 
 is only one other rest that David could refer to, and 
 that is the Christian Sabbath. "There remaineth 
 therefore a rest, a keeping of Sabbath, to the people 
 
SABBA TH REFORM. * 123 
 
 of God." This interpretation is sustained by Francis 
 Turetin, John Owens and others, d. The example of 
 Christ and his disciples. On five different occasions 
 Christ appeared to his disciples on the day he arose, 
 and, disappearing during the interval, he reappeared 
 on the following first day of the week. On the first 
 day of the week Christ breathed on his disciples, say- 
 ing: "Receive ye the Holy Ghost." On the first day 
 he poured out the spirit in Pentecost. A day that has 
 been honored by these signal revelations of the second 
 and third persons of the Trinity is holy. On that day 
 the disciples met to break bread and preach the gospel. 
 On that day the Corinthian and Galatian Christians 
 made their offerings to God. And last, but not least, 
 on that day the Apostle John, banished to the Isle of 
 Patmos, for the word of God and the testimony of 
 Jesus, saw the future history of the church pass in pan- 
 oramic review before him, while an angel stood by and 
 interpreted the vision. "I was in the spirit on the 
 Lord's day." e. The fact that God has honored the 
 Christian Sabbath through all the Christian Centuries, 
 by pouring out his spirit upon his people as they as- 
 semble for his worship on that day, indicates that the 
 seal of God is upon it. "This is the day the Lord 
 hath made." It is evident, therefore, that an institu- 
 tion ordained by the Creator in the beginning, re-en- 
 acted at Sinai with added obligations, and re-enacted 
 again by the Son of God, on the morning of his resur- 
 rection, with added obligations and responsibilities, is 
 the same original and absolutely universal and per- 
 manent institution, in spite of the mere change of day. 
 
 
124 REFORMATION PRINCIPLES. 
 
 II. TESTIMONY FROM EXPERIENCE. 
 
 Here we specify the physical, mental and moral rea- 
 sons for Sabbath rest. A locomotive will last longer 
 and do better work by lying at rest one day in seven. 
 The horses in the Illinois coal mines are brought .out 
 every Sabbath into the open field to keep them from 
 going blind, as well as for recuperation. Proudhon, 
 the French Socialist, will not be suspected of being a 
 biased witness: He says: "Diminish the week by 
 one day and you have not enough work to justify a 
 rest day. Increase the week by one day and labor 
 becomes excessive. Divide the week and give man a 
 half holiday every three days, and you increase the 
 loss of time by multiplying the divisions of time and 
 dividing the natural unit of the week. Give man forty- 
 eight hours' rest after twelve days' work and you kill 
 him by inertia after bruising him by fatigue. " 
 
 Could anything be more conclusive? And yet this 
 is the testimony of an enemy of Christianity. 
 
 I. The Sabbath is a physical necessity, a. The 
 need of rest and repose. We need the rest of sleep. 
 Man can do without food and water longer than with- 
 out sleep. The poet calls it "tired nature's sweet re- 
 storer," "nature's second course," "it knits up the rav- 
 eled sleeve of care," etc. But in addition we need one- 
 seventh part of time for rest. Six hundred and forty- 
 one physicians in London, including Dr. Farre, signed 
 a petition to the English Parliament against opening 
 Crystal Palace on Sabbath, in which this sentence 
 occurs: "We know, as medical men, that one day in 
 
SABBA TH REFORM. *125 
 
 seven for rest is a necessity to restore the physical 
 equilibrium which has been disturbed by six days' 
 work." The proprietor of one hundred and ten vehi- 
 cles in Clonmell, Ireland, gave this testimony before 
 the Sabbath Committee of Parliament: "I run none 
 of my cars on Sabbath except those which carry the 
 mail; for I find that 1 can drive my horses eight miles 
 an hour six days in the week to better purpose than 
 six miles an hour seven days in the week; and by the 
 former method there is a saving of thirteen per cent. 
 I am persuaded," he added in conclusion, "man cannot 
 be wiser than his Maker." The proprietor of a work 
 where two thousand men were engaged determined 
 that he would hasten matters by working seven days 
 in the week. To make the men satisfied with giving 
 up their inalienable right to a rest day, he offered 
 them double wages on Sabbath eight days' wages for 
 seven days' work. But things went badly. The teams 
 grew poor and sickly. The men became demoralized, 
 and he was compelled to change his course. So he 
 announced that six days' wages would be given for six 
 days' work, and they would rest on the Sabbath. In 
 a given length of time more work was done by the 
 second method, the teams were more healthy, the men 
 more orderly, and a new life was infused through every 
 department. "Man cannot be wiser than his Maker." 
 The Delaware, Lackawanna and Western Railroad ran 
 no trains on Sabbath until recently. And their Gen- 
 eral Manager gave this testimony. "I find that giving 
 our men one day in seven for rest improves the service. 
 And with an improved service I can do as much trans- 
 
126 REFORM A TION PRINCIPLES. 
 
 porting in one hundred and forty-four hours as other- 
 wise I could do in one hundred and sixty-eight." Two 
 men smarted from Ohio for Kansas, driving through in 
 wagons with their families. One was a Christian and 
 the other a worldly family. When Saturday night 
 came the first pitched their tents and rested on Sab- 
 bath, the second continued their journey. When the 
 Christian family arrived at their destination they were 
 two weeks in advance of the worldly family. Years 
 after France had abolished the Sabbath, a traveler 
 said: "I saw no old farmers, no old mechanics, no 
 old merchants. They all died young." The penalty 
 for breaking the Sabbath. God has decreed it. Man 
 must have the rest of God. b. The need of cleanliness. 
 The divers washing required of the Jews were not 
 without their physical necessity. The washings and 
 scourings, and scrubbings, and bathings, and the fine 
 linen, clean and white, which are always the prelude 
 or accompaniment of the Sabbath, have their ground 
 and necessity in man's physical well-being. The French 
 nation abolished the Sabbath. And a student of their 
 history says their young men toiling in the factories 
 seven days in the week, in their dirty overalls, by and 
 by became averse to a change of linen, and their filthy 
 physical habits were accompanied with a degradation 
 of their morals. 
 
 2. The mental. The mind must have rest, not by 
 inaction, for that is no rest to the mind, as every stu- 
 dent knows, but by a change of subjects. On Sabbath 
 we exchange worldly for religious subjects of thought, 
 and thus the mind is rested. A merchant in Indian- 
 
SABBA TH REFORM. 
 
 127 
 
 apolis spent his Sabbath balancing his accounts. He 
 had not time for this during the week, he said. For 
 the past three years he ha$ found time to be in the 
 Insane Asylum. The man who keeps his mind fas- 
 tened on one subject seven days in the week continu- 
 ously is on the high road to insanity. Burke said: 
 "The student who toils incessantly can have no relia- 
 ble judgment; he exhausts his attention, burns out his 
 lamp, and is left in the dark." Dr. Taylor says: "To 
 the mere student a Sabbath well spent, spent in the 
 happy exercises of individual, domestic and public 
 worship, is the best possible cordial for the intellect." 
 3. The moral. A judge in Ireland, passing sentence 
 of death on two fisherman, said: "No class of men in 
 Ireland are so degraded as the fishermen. They have 
 no Sabbath and are without God and without hope in 
 the world." It is said that no class of men are so fre- 
 quently before the magistrates as the London cabmen, 
 who toil from fourteen to sixteen hours a day, seven 
 days in the week. Hogarth is true to nature when he 
 represents the man who ended his career on the gal- 
 lows, beginning his downward course by playing cards 
 on a tombstone in a church-yard on Sabbath day dur- 
 ing divine service. Criminals generally confess on the 
 scaffold that they began their downward course by 
 breaking the Lord's day. France abolished the Sab- 
 bath and adopted every tenth day as an holiday. In- 
 fanticides and matricides multiplied, husbands mur- 
 dered their wives, wives murdered their husbands, and 
 Abbe Gregoir exclaimed: "This law will ruin our 
 nation!" Here in Cincinnati the bell-punch is hung 
 
128 REFORM A TION PRINCIPLES. 
 
 around the necks of many of the street-car conductors. 
 Do you know why? Every time that bell-punch comes 
 down it sounds out tliief. These companies under- 
 stand that a man who habitually breaks the fourth 
 commandment cannot be trusted with the eighth com- 
 mandment. They compel him to break the fourth 
 commandment, and then they hang the badge of thief 
 about his neck. This is an outrage upon our Christian 
 civilization. 
 
 When the directors of the Delaware, Lackawanna & 
 Western Railroad determined to run their trains on the 
 Sabbath, their president, the Hon. Wm. E. Dodge, 
 protested. In his protest, he said: "You compel your 
 men to break the fourth commandment and then you 
 need not be surprised if they go on and break the 
 eighth, and destroy your property." They disregarded 
 his protest and he resigned. In Prussia, fifty-seven 
 per cent, of the men engaged in factories, and seventy- 
 seven per cent, of those engaged in transporting and 
 mercantile service, have no Sabbath. (North American 
 Review, March, 1888.) In England and America, 
 2,500,000 men are deprived of their Sabbath by the 
 railroad and postal service. The bondage of Israel in 
 Egypt was not a circumstance compared to this. 
 Pharaoh was not such a cruel taskmaster as the gov- 
 ernments and corporations that deprive these men of 
 their divinely appointed rest. It is said that 450 loco- 
 motive engineers on the New York Central Railroad 
 petitioned for their Sabbath rest on the ground of con- 
 science. Their petition was rejected, and they were 
 told that they must work on the Sabbath or lose their 
 
SABBA TH REFORM. 
 
 129 
 
 positions. This is the car of Juggernaut crushing the 
 liberties of the free born. There are in the United 
 States 2,000,000 unwilling toilers every Lord's day. 
 The government, as the guardian of the rights of the 
 people, should emancipate them. 
 
 III. THE CIVIL SABBATH. 
 
 The State is the keeper of the Civil Sabbath. The 
 Prophet Jeremiah was required to go and stand in the 
 gate of the city of Jerusalem, and say to the rulers 
 in the land, "Thus saith the Lord, Ye shall bear no 
 burden on the Sabbath day" that is, you must pro- 
 hibit common labor on the Sabbath. Just as if he 
 would come to Cincinnati and say to Mayor Mosby, 
 "'Every grocery, meat shop and bakery, the saloons, 
 theaters, and base ball parks, shall be closed, ice 
 wagons and street cars tied up, and no Sunday papers 
 issued on the Sabbath." The prophet tells them 
 that if they enforce this edict, God will pour out his 
 blessing on the whole nation; but if they disregard it, 
 God will kindle a fire in their gates, and it shall con- 
 sume their palaces, and it shall not be quenched. They 
 gave no heed to this message, except that they ar- 
 rested Jeremiah and threw him into a foul prison. By 
 and by the Chaldeans invaded their land, burned up 
 their cities and villages, and carried the people captive 
 to Babylon and kept them there as slaves seventy 
 years. God said the reason of it was "that my land 
 might have her Sabbaths." After the return from the 
 captivity, Nehemiah, who was mayor, chief of police 
 and judge of the court, all in one, saw some treading 
 
130 REFORMATION PRINCIPLES. 
 
 wine-presses, lading asses and bearing sheaves on the 
 Sabbath day. He did not go to the people who were 
 doing the work, but to the civil officers who were re- 
 sponsible for allowing it, and he says: "Then con- 
 tended I with the nobles in the land, and I said unto 
 them, what is this evil that ye do in profaning the 
 Sabbath? Did not our fathers thus? And did they 
 not bring all this evil upon us? And yet ye bring 
 more evil upon us!" And then he ordered the gates 
 of the city to be closed on the Sabbath. They had 
 lawyers in those days, just like we have in these. The 
 business of the lawyer then was much the same as to- 
 day to find a loop-hole in the law. They found a 
 loop-hole in Nehemiah's law. He had not forbid trad- 
 ing outside the walls on the Sabbath; so the merchants 
 set up their booths outside the walls and began selling 
 their wares on the Sabbath. Perhaps they held indig- 
 nation meetings out there, and no doubt they were 
 loud in denouncing Nehemiah's puritanic laws, and his 
 interfering with their personal liberties. If an election 
 for mayor had been held on the heels of those meet- 
 ings, Nehemiah would have lost the vote and failed of 
 re-election. But Nehemiah cared for none of those 
 things. He believed in enforcing the law, and so he 
 said: "Then I ascended the wall, and I said to them, 
 Why lodge ye about the wall on the Sabbath day? If 
 you do so again I will lay hands on you;" that is, I 
 will arrest and punish you. The reform was effectual; 
 the merchants and sellers "bowed to the law." "From 
 that time forth they came no more on the Sabbath." 
 This whole narrative indicates this: that the respon- 
 
SABBATH REFORM. ' m 131 
 
 sibility for public Sabbath desecration lies with the 
 government. Hence the government should lay the 
 strong hand of the law on these railroad and street-car 
 corporations, and say: "Your wheels shall not roll on 
 the Sabbath, depriving hundreds of thousands of their 
 rest-day on pain of losing their position." It should 
 say to the press companies: "Your Sunday newspa- 
 pers shall not circulate, scattering broadcast the virus 
 of secularity." It should say to these gentlemen who 
 run the saloons, theaters, beer gardens, and base-ball 
 parks on the Sabbath: "Your doors and gates shall 
 be closed on the Sabbath day " Yes, and every other 
 day, too; for we could get along without those insti- 
 tutions seven days in the week, and prosper. 
 
 At La Crosse, Wis., they tried the experiment of 
 prohibiting common labor on the Sabbath, but allow- 
 ing public amusements, so the theaters were opened. 
 The saloon men said: "Our business affords gratifica- 
 tions, and so is a kind of amusement; we will open 
 on the Sabbath." The base-ball parks followed. The 
 boot and shoe men said: "If these citizens are allowed 
 to make money on the Sabbath, we will also." So it 
 proved that the exception in- the law was a break in 
 the dike, and soon the whole ocean of Sabbath dese- 
 crating was upon them. Either all amusements must 
 be prohibited on the Sabbath or all be allowed; either 
 all common labor must be prohibited or all be allowed. 
 For years the State of Louisiana had no Sabbath law. 
 As one result, the city of New Orleans became a by- 
 word to the whole nation, and under the influence of 
 that pressure the Legislature passed a Sabbath law in 
 
 
132 REFORM A TION PRINCIPLES. 
 
 1886. California is the only State without a Sabbath 
 law. In 1858 Judge Terry, who was recently slain, 
 decided that their Sabbath laws were unconstitutional 
 because they discriminated in favor of Christianity and 
 so against those that were not Christian. On that ac- 
 count they were unconstitutional. The Legislature of 
 Connecticut passed a law that no unnecessary trains 
 should run on the Sabbath. Ten thousand railroad 
 men were emancipated from Sabbath toil the first 
 week. There were two strange exceptions to the law 
 milk trains and Sunday newspaper trains, supposing, 
 as Dr. Crafts suggests, that the babies must have their 
 milk and the men their scandals on the Sabbath. But 
 the trains carrying the United States mails ran through 
 the State on Sabbath, and they were powerless to pre- 
 vent it. They could not control the Sabbath breaking 
 on the part of Uncle Sam. We should have a national 
 Sabbath law, making it unlawful for Congress to hold 
 sessions on the Sabbath; making it unlawful to carry 
 the United States mail on the Sabbath; making it un- 
 lawful to open post-offices in cities and villages certain 
 hours on the Sabbath, offering an open insult to the 
 God of the Sabbath, and- setting a flagrant example 
 for evil before this people. 
 
 In 1828 Congress passed a law requiring the United 
 States mail to be carried on the Sabbath. There went 
 up four hundred and sixty-seven petitions from twenty- 
 one States against the order.* When these were pre- 
 sented to the Postmaster-General he replied, as Dr. 
 Crafts says, in language combining the Russian auto- 
 crat and the Western orator, "As long as the silver 
 
SABBA TH REFORM. _ 133 
 
 rivers flow and the green grass grows, and the oceanic 
 tides rise and fall on the first day of the week, so long 
 the United States mail shall circulate on that day." 
 And so it has come to pass, the fourth commandment 
 to the contrary notwithstanding. Postmaster-General 
 Jewell was a Christian man. He supposed that he was 
 yielding to a public necessity when he ordered the 
 mail to be distributed in New York City on the Sab- 
 bath. To show the barbarity of the order, the mail- 
 carriers kept the preachers' mail until church time, and 
 in the midst of the sermon they marched up to the 
 pulpit with it. Of course this created great indigna- 
 tion. A flood of petitions went down to Washington 
 against the order, and before the next Sabbath it was 
 revoked. Postmaster-General Vilas issued an order 
 that all letters and packages bearing special-delivery 
 stamps should be delivered on the Sabbath. The 
 ministers of Philadelphia met and protested. Dr. 
 Edwards carried their protest. After Vilas had heard 
 him through, he replied: "What I have done I have 
 done." Then an appeal was made to the President, 
 and through his intervention the order was modified to 
 the effect that every postmaster shall do as he pleases. 
 The clerks in the special-delivery departments work 
 from 7.00 A. M. to I i.oo P. M. six days in a week, and, 
 at the discretion of the postmaster, they may be com- 
 pelled to work those barbarous hours seven days in 
 the week. 
 
 Dr. Crafts tells of a street-car line in New York 
 called "the man-killing cars." The men were worked 
 seventeen hours a day, seven days in a week. The 
 
134 REFORMATION PRINCIPLES. 
 
 little children of those men did not know their own 
 fathers. They left home in the morning before the 
 little ones were up, and they returned late at night after 
 they were sound asleep. This went on seven days in 
 the week, and so those children did not know their 
 fathers. The legislature interfered, and the men are 
 now worked twelve hours a day, seven days in the 
 week. It is left to the United States postal service to 
 continue that black art the clerks in the special-deliv- 
 ery department, at the pleasure of the postmaster, 
 being worked sixteen hours a day, seven days in the 
 week. How long shall this iniquity be permitted? 
 This is a question of human rights. In the United 
 States 2,000,000 men are compelled to work on the 
 Sabbath. Our government originated in a struggle 
 for human rights. We passed through a baptism of 
 blood in behalf of human rights. Shall these two 
 million be deprived of their inalienable right to a 
 rest-day and the government not interfere? This ques- 
 tion is up for settlement. It must be settled right. 
 Covetousness would compel men to work twenty-four 
 hours a day, seven days in the week, if not restrained. 
 It is like Tennyson's brook, "Men may come, and men 
 may go, but I go on forever." It must be curbed. 
 
 Senator Blair's Sabbath- rest bill, proposing to stop 
 the mail service and arrest inter-state commerce- on 
 Sabbath, is the need of our nation. You ask: "Are 
 not freight trains a business necessity on Sabbath?" 
 General Divan, who had been president of the Erie 
 Railroad for thirty years, testified before the Senate 
 Committee last December: "The transporting facili- 
 
SABBATH REFORM. 135 
 
 ties of our railroads are in advance of the business de- 
 mands of the country, and they will continue to be. 
 They can do the work in six days. " "Perishable freight 
 must goon Sabbath." "The refrigerator has removed 
 that article. There is no perishable freight." "Must 
 not cattle trains go?" "No. Cattle men say where 
 they have a long haul it is better for the stock to stop 
 and unload and rest one day in seven. And where 
 they have a short haul it is not necessary to wait until 
 late Saturday evening before starting." "Passenger 
 trains running from coast to coast could not stop." "A 
 train starting at New York Monday morning can reach 
 San Francisco by Saturday evening. For trains start- 
 ing later I would have special hotel accommodations 
 provided at three points, and I would give passengers 
 free tickets for Sabbath. I am satisfied no passenger 
 would complain of the rest, and the company doing it 
 would find it a financial success." "Well," you say, 
 "the post-office is a business necessity on Sabbath." 
 "Yonder in Toronto, Canada, and in London, England, 
 the post-offices are closed twenty-four hours every Sab- 
 bath, and business is not paralyzed. If they can do 
 without the post-office in London on Sabbath, we can 
 do without it in Cincinnati. " "The street cars must go 
 to take the people to church." "The street cars gen- 
 erally carry the people away from church to the pleas- 
 ure resorts. In Toronto they are tied up every Sab- 
 bath, and in that city of 140,000, and scattered over a 
 wide territory, the people get to church very well. 
 The same can be done in any city." " Must the Sunday 
 newspaper go?" "The Sunday newspaper is one of 
 
136 REFORMATION PRINCIPLES. 
 
 the greatest foes of Christianity. It is secularizing the 
 Sabbath. Joseph Cook says, 'The saloon and the 
 Sunday newspaper are twin evils.' It is the 'Trojan 
 horse' that we have admitted within the walls of our 
 national citadel, and the question is, have we strength 
 and courage enough to grapple with our foe?" It is 
 said, "The Sunday paper is made on Saturday and 
 Monday's paper on Sabbath." But all know that Sat- 
 urday's work would do for Monday if the Sunday paper 
 were discontinued. It is said, "The Sunday paper 
 teaches morals." The New York Tribtme^on. Sabbath, 
 December 5, 1888, had eighty-one columns devoted 
 to business, politics and gossip, and one-fourth of a 
 column to religion. The New York World had one 
 hundred and ten columns devoted to business, politics 
 and gossip, and one-eighth of a column devoted to re- 
 ligion. These were average Sunday papers, and the 
 small space devoted to religion was generally used 
 against Christianity. The Sunday paper is quietly riv- 
 eting the shackles upon us. We must free ourselves 
 at once, or it will be too late. That which has so long 
 been regarded as a necessity on Sabbath is found to be 
 no necessity. 
 
 IV. THE RELIGIOUS SABBATH. 
 
 Here we deal only with conscience and the word of 
 God. Specific directions have been given both nega- 
 tive and positive, a. What is forbidden. "In it thou 
 shalt do no work." That would close up every gro- 
 cery, meat shop and bakery; tie up the ice and milk 
 wagons, and make God's people fear to patronize them 
 if running. During our pastorate in this city a China- 
 
SABBA Tff REFORM. - 137 
 
 man was received into the church. In his examination 
 before the session we asked him this question: "Will 
 you promise to keep the Sabbath?" He hung his 
 head for some moments, and then looking up with a 
 smile he said: "That question almost takes my breath. 
 I have a wife and two children and an old father and 
 mother in China. They depend on me for support. 
 If I close my laundry on the Sabbath I lose custom." 
 "You have acknowledged Christ as your divine Savior. 
 Are you not willing to trust him?" "Yes, I am willing 
 to trust Christ. But church members bring their clothes 
 to me on Sabbath and come for their laundry. If there 
 is no harm in their doing that, what harm is there in 
 my waiting upon them?" "We are to obey Christ, no 
 matter whether others do or not. Why not do this: 
 Tell your customers that you are going to close on 
 Sabbath. On Saturday prepare a placard and put it on 
 your door, 'Closed for Sabbath/ and come to church." 
 "I will try that." And so he did. A few weeks later 
 he said: "I am glad you advised me to close. My 
 customers told me I was doing right and they would 
 stand by me. I have more trade than before and my 
 Sabbath rest besides." Here is an heathen convert 
 teaching American Christians an object lesson in Sab- 
 bath keeping. O, that it may find its way to the hearts 
 and consciences of all. A minister in New York 
 preached against the Sunday newspaper. Some of his 
 men came forward and shaking their papers said: 
 "We will continue reading our Sunday papers and you 
 cannot help it." And in six months they made it so 
 hot for him that he was compelled to resign. It is all 
 
138 REFORM A TION PRINCIPLES. 
 
 a minister's position is worth in some places to bear a 
 faithful testimony against Sabbath-breaking. A street- 
 car driver was asked: "Why do you work on Sab- 
 bath?" "If I refuse I am discharged. That means 
 suffering in my home." "You work on Sabbath to 
 support your family! Why not steal? That is only a 
 breach of the eighth commandment, and the eighth is 
 no more sacred in God's sight than the fourth." I tell 
 you, brethren, we need more conscience. 
 
 "Nor thy man-servant." A man's employe has as 
 much right to the Sabbath as the man himself. The 
 employer may go to church and observe the day per- 
 sonally, but if another is working for him he has broken 
 the commandment. I talked with a street-car driver 
 in Brooklyn, N. Y. He was a member of the Presby- 
 terian Church. They called him before the session for 
 working on Sabbath. He insisted that it was neces- 
 sary. They suggested that he get a substitute for 
 Sabbath. "O, no," he said, "that would not be hon- 
 orable. I would rather do the work myself." When 
 they pressed that proposition he turned to one of the 
 
 elders and said: "Mr. S -, you are a member of 
 
 that corporation. You hired me to do that work. And 
 only yesterday you told me the work must be done. 
 And now you are sitting in judgment and condemning 
 me for doing your work, the benefits of which you are 
 pocketing. I cannot," he added, "find language strong 
 enough to express my indignation at such hypocrisy 
 as that." Do you not find in your heart of hearts a 
 response to that roughly expressed indignation on the 
 the part of this poor workman? There is a corpora- 
 
SABBA TH REFORM. 139 
 
 tion in this city working about forty men seven days 
 in the week. Working continuously puts a period on 
 their lives. They are shortened by one-seventh. 
 Breaking God's law hardens their hearts and seals their 
 perdition. The head and a part of the body of that 
 corporation is a member of the church. Of course 
 these men are personally guilty for consenting to work 
 on Sabbath. But they are only agents. The company 
 is the principal. And the church, by her silence, says 
 to the member who is President and a heavy stock- 
 holder, "There is no harm in it." Is the church's con- 
 science dead, or only asleep? Will she cut her own 
 jugular vein? 
 
 A brother said: "I am a stockholder in a street-car 
 company. I know it is wrong to compel the workmen 
 to labor on Sabbath. It is an injury to their body and 
 soul; it wrongs their families and dishonors God. But 
 I do not believe you can ever stop the running of street 
 cars on the Sabbath. Christians generally use them. 
 And the stockholders are no more blameable than soci- 
 ety which justifies them." Brother, remember you are 
 forbidden "to go with the multitude to do evil." There 
 are a few who do not use your cars. You shut your 
 ars against their protest. For the sake of gain you 
 destroy your workmen, body and soul, for time and 
 eternity. God will surely require their blood at your 
 hands. Another adds: "The money you loan draws 
 interest on Sabbath. The farmer's corn grows on 
 Sabbath. And my street cars have a right to run on 
 that day." If that proves anything it proves that all 
 kinds of work may go on during the Lord's day. If 
 
140 REFORM A TION PRINCIPLES. 
 
 street-car companies have a right to do business for 
 gain on the Sabbath, then the farmer has a right to 
 plow, the merchant to sell goods, and the iron manu- 
 facturer to run his works. If the command "in it thou 
 shalt do no work" be applicable at all, it is applicable 
 all through. Any church court would discipline a poor 
 woman for selling good books on the Sabbath. That 
 is secular work. But rich men may run their street 
 cars on that day and pocket the money and nothing is 
 done about it. "Surely the legs of the lame are not 
 equal." Before the war slaveholders built up gigantic 
 fortunes. But during the rebellion those fortunes were 
 wrecked. They were the price of blood. These 
 street-car companies are gathering fortunes. But it is 
 at the cost of the bodies and souls of their workmen. 
 God will surely visit them for these things. "Woe to 
 him that buildeth his house by unrighteousness and 
 his chambers by wrong." 
 
 The following conversation was overheard between 
 an elder in the church and an unbeliever: "I under- 
 stand, Mr. Jones, that you had Will Smith before the 
 session on the charge of breaking the Sabbath. Did 
 you deprive him of his privileges?" "Yes. We could 
 do nothing else. He would not hear to getting a sub- 
 stitute on the Sabbath. He said there was no more 
 harm in his driving the street car on the Sabbath than 
 in employing another to take his place. He thought 
 it would be dishonorable to ask some one else to do 
 for him what he would not do himself. He was very 
 obstinate. He would not listen to our counsels. So 
 we had to discipline him." "Then you think it wrong 
 
SABBA TH REFORM. 141 
 
 to do the work of a driver or conductor on the cars on 
 the Sabbath?" "Most assuredly I do. It is a breach 
 of the fourth commandment, 'in it thou shalt do no 
 work.' ' "Then you would not take the post of driver 
 or conductor if you were a working man?" "No, by 
 no manner of means." "But who employs these men 
 to break the Sabbath?" "Why the companies, of 
 course." "Who constitute the companies?" "The 
 members, the stockholders." "Then the stockholders 
 are guilty of employing men to break the Sabbath." 
 "That is just what I told them at our last meeting, and 
 I entered my protest against it." "Do you still retain 
 your membership and receive your share of the pro- 
 ceeds?" "O, yes; I do not think it is any worse to 
 hold stock in a corporation whose works run on the 
 Sabbath than to hold the bonds of a government which 
 carries the mail on the Sabbath." "That has nothing 
 to do with the case. You employ a man to break the 
 Sabbath. You pay him his wages. You receive your 
 share of the earnings of the business. Then you sum- 
 mon your employe before a church court of which you 
 are a member, pronounce him guilty and pass sentence, 
 while you are more culpable before God than he. The 
 fact that you go to church while your poor brother 
 performs the mechanical part of the work for you, can 
 not shield your guilt. You are a base hypocrite. You 
 do not deserve the name of a man. That brother 
 whom you officially condemned is a saint compared to 
 you. I have not words strong enough to express my 
 contempt for you and your hollow profession." 
 
 I have been reading a volume of prize essays on the 
 
142 REFORMATION PRINCIPLES. 
 
 Sabbath. There are three, "Heaven's Antidote to the 
 Curse of Labor," "The Torch of Time," and "The 
 Pearl of Days." In the second there is a passage 
 which I wish to quote. 
 
 A street-car company resolves, by a vote of the 
 corporators, to run their cars on Sabbath; they give 
 orders to the superintendent to that end, and he in 
 turn conveys the order to a conductor, who is a con- 
 scientious church member. He says: "God forbids, 
 labor on the Sabbath day, and requires that it be spent 
 in holiness. It is the only opportunity I have of im- 
 proving myself in mind, in heart, in soul; it is the best 
 opportunity I have of cultivating the affections of my 
 wife and children. I could not justify myself in sin- 
 ning against God and myself in conceding to such an 
 unfeeling and unjust command.'' 
 
 "Well," says the superintendent, "the company have 
 no wish to employ you or any other person against the 
 dictates of their own conscience; but the work must be- 
 done, and if you will not consent to do it, I must look 
 out for some one who will do it. There are plenty of 
 people who will be glad of such an offer. However, 
 as you are a faithful and trustworthy servant, I shall 
 not thus abruptly accept your refusal to labor on the 
 Sabbath, but shall give you time to reflect. And, I 
 may add, that such labor is not to be gratuitous. You 
 will be paid for it in proportion to your six days* 
 wages that is an important consideration; therefore, 
 balance all in your mind, and inform me, in the course 
 of two or three days, of the conclusion you arrive at.'* 
 
 The conductor, had he been young and unmarried 
 
SABBA TH REFORM. _ 143 
 
 and had none but himself to provide for, would, unhes- 
 itatingly and on the very spot where such conversation 
 occurred, throw up his place, brand the conduct of the 
 company as infamous and unjust, and refuse to submit 
 to such vassalage and sin, let the consequences be what 
 they may. But he has a wife and family to support, 
 and his position is very different. "With a burdened 
 heart he goes home and acquaints his wife with the 
 unlawful demand made on his sacred birth-right. The 
 first sight of his loving wife and smiling children has a 
 talismanic power in renewing his resolution to with- 
 stand this demand; their appearance awakens innu- 
 merable associations entwined about the Sabbath, and 
 which render it dear to the heart of the laboring man. 
 The conductor unfolds to his wife the un-Christian de- 
 mand made on his Sabbath, and the very act of reveal- 
 ing it strengthens his determination to resist it. When 
 the tide of feeling has ceased to flow, sober reason 
 places the consequences of resigning his situation in 
 stern reality before himself and his wife. No other 
 situation presents itself to them, nor is there any like- 
 lihood of one appearing soon. In providing for the 
 wants of a rising family there is nothing saved to meet 
 this trying emergency. The children are still helpless; 
 their wants are daily increasing; every feeling of the 
 parent's heart and soul rebels against exposing these 
 smiling and innocent young ones to starvation. Yet, 
 how is that to be prevented if the conductor resigns 
 his employment? If he is idle a single week he be- 
 comes bankrupt, and who will trust him a week's pro- 
 vision when he has no security for being employed on 
 
144 REFORMATION PRINCIPLES. 
 
 the succeeding one, or even month? He looks again 
 at his wife and children, and that look unnerves his 
 former resolution. As a husband, as a father, as a 
 man, he cannot expose them to starvation. There is 
 only one way of preventing it, and that is to retain his 
 present situation by agreeing to labor on the day of 
 sacred rest. Conscious of the sin he is about to com- 
 mit, his heart rises in righteous indignation at the com- 
 pany for driving him to the dreadful alternative of 
 choosing between laboring on the Sabbath or starving 
 his wife and family. He is compelled to accede to 
 their unjust demands. 
 
 "Let any railway director or shareholder, if he is a 
 husband and father, suppose himself placed in circum- 
 stances similar to those of the conductor we have now 
 described, and then say whether or not the laborer 
 may be coerced to extend his labors to the Sahbath. 
 If the heart of such a director or shareholder is not 
 dead to feeling, we calculate on his verdict in support 
 of our proposition, namely: that the rest of the Sab- 
 bath ought to be preserved from all encroachments of 
 unnecessary labor, because there are people in every 
 department of labor in which the laboring classes are 
 engaged similarly circumstanced to this street-car con- 
 ductor, and where Sabbath labor is required they are 
 exposed to the same species of injury." 
 
 John Foster tells us of "a ship having an enemy on 
 board. He concealed a piece of loadstone near the 
 compass, and the captain, following the erring needle, 
 ignorantly entered the enemy's port and was captured." 
 The man who buys and reads the Sunday newspaper on 
 

 SABBATH REFORM. m 145 
 
 Sabbath, who holds stock in Sabbath-breaking corpo- 
 rations, has placed such a loadstone near the compass 
 of his conscience, and if he leaves it there, in the end 
 he may be surprised to find that he has entered, not 
 the haven of rest above, but the harbor of woe below, 
 where he will be Satan's captive forever. 
 
 "Nor thy maid-servant. " Domestics have a right to 
 Sabbath rest, and to compel them to stay at home and 
 cook a fine dinner while the family goes to God's house 
 for worship, is to contravene their inalienable right. 
 "Nor thy cattle." Doth God take care for oxen? 
 Yes, these horses and mules on our street-car lines have 
 as much right to the Sabbath rest as their owners. 
 Work them seven days in the week and you break the 
 fourth commandment. God has provided for them. 
 "Nor the stranger within thy gates." Even the casual 
 visitor has a right to the Sabbath rest. All unnecessary 
 common labor is prohibited on the Sabbath, b. What 
 is commanded. "We are to count the Sabbath a de- 
 light, the holy of the Lord, honorable." 
 
 After a lecture in the Presbyterian Theological Semi- 
 nary at Danville, Ky., the following questions were 
 asked: "You condemn the Sunday paper. When is 
 the Monday paper to be made?" "If no Sunday paper 
 were issued, the work done on Saturday would answer. 
 The men could quit before 12 o'clock Saturday night 
 and begin after 12 o'clock Sabbath night, and there 
 would be no break in the continuity of the paper." 
 "The Sabbath is for rest. Is it not right to sleep later 
 Sabbath morning than usual, to enjoy the rest?" "The 
 Sabbath is to be an holy rest. It is a day consecrated 
 
146 REFORM A TION PRINCIPLES. 
 
 to God. If we count it a delight, then we will be up 
 as early as on any other day to enjoy it. Children are 
 up on picnic day. Their hearts are in it." "Would 
 it not be right to use the cars to fill an appointment to 
 preach?" "Mr. Moody said he never would go to 
 preach where he had to use the street or steam cars. 
 His position is the true one." "Would it not be right 
 for poor families in the cities to go to parks or groves 
 in the suburbs on Sabbath and enjoy nature?" "Con- 
 secrated families never do it. Dr. Scovel and others 
 advocate the Saturday half holiday for just such recre- 
 ation. The Sabbath day is to be devoted to God." 
 "Would you censure a church member for going to the 
 post-office on Sabbath? They almost universally do 
 it." "I did not find a single case in my congregation 
 during my nearly nine years' pastorate in Cincinnati. 
 A minister should preach against it, earnestly remon- 
 strate with any one doing it, and as a last resort it 
 should be made a matter of discipline." "Does hold- 
 ing stock in a Sabbath-breaking corporation involve 
 personal responsibility for the breach of the fourth 
 commandment?" "It most assuredly does. The em- 
 ployes are personally guilty for desecrating the Sab- 
 bath by common labor. But they are only agents; 
 the company is the principal, and all the guilt of the 
 organism attaches to each individual member. When 
 the Delaware, Lackawanna Si Western Railroad re- 
 solved to run their trains on Sabbath, their president, 
 the Hon. Wm. E. Dodge, protested. They disregarded 
 his protest, and then he resigned. That is the only 
 course for Christians to pursue with reference to Sab- 
 
SABBATH REFORM. 147 
 
 bath-breaking corporations. A dairyman near Lex- 
 ington quit the business and sold his 600 cows for 
 beef because it made him work on Sabbath." "Would 
 it not be right for a student of theology to take recrea- 
 tion on Sabbath?'' "He should rest from the study 
 of Hebrew and Greek languages, from systematic the- 
 ology and the dry bones of criticism. But the rest for 
 him is found in the happy exercises of individual, 
 domestic and public worship." "In our cities, is not 
 the Sabbath becoming a burden to church- workers? 
 It is the busiest day of the week." "The consecrated 
 laborers are few. Seventy-five per cent, of the young 
 men never go to church, ninety-five per cent, are not 
 members, and ninety-seven per cent, do no work for 
 Christ. Only three per cent, do the work. Of course, 
 the load will be heavy for them. I see no way to 
 avoid it. God will give them strength." "Is it not 
 dangerous for a preacher to hold up such a high stand- 
 ard before his people? Will it not necessitate keeping 
 his grip packed?" "A minister is to preach the 
 preaching God bids him." "Should you receive a tele- 
 gram that your father or mother were dying, would it 
 not be right to take the cars and go at once on the 
 Sabbath?" "I do not regard that as a duty. I heard a 
 Presbyterian minister say that he responded to such a 
 telegram respecting his mother, and traveled on the 
 cars all Sabbath day. She was much better when he 
 reached her, and soon recovered. He said he felt all 
 the way as if he was doing wrong, and would never do 
 so again. A Baptist minister once stated that he 
 never rode on the cars on the Sabbath but once. He 
 
148 REFORMATION PRINCIPLES. 
 
 took sick away from home and thought he was taking 
 a fever, and being anxious to get home, he, got on the 
 train. By the time he reached home he was well. He 
 would never do that again." 
 
 If we delight in the Sabbath, we will so adjust our 
 worldly affairs on Saturday as to be the freest possible 
 from anxious thoughts and cares about them on Sab- 
 bath. We will rise betimes Sabbath morning. Some 
 good people have a habit of rising later Sabbath 
 morning and retiring earlier Sabbath evening than on 
 other days. They do not mean it so, but it is practically 
 cutting off the Lord's day at both ends. We will spend 
 the morning hours in secret prayer, family worship, 
 reading and meditating upon the scripture, and thus 
 preparing our souls for the sanctuary. We will spend 
 the body of the day in God's house, in public worship, 
 and in the Sabbath School leading souls to Christ. 
 We will spend the evening hours around the fireside, re- 
 capitulating the sermons of the day, reading verse about 
 in the Bible, narrating each other's experiences in the 
 divine life, etc. And then, in the language of the bard 
 of Scotland, in his "Cotter's Saturday Night" 
 
 "They round the ingle form a circle wide, 
 
 The sire turns o'er wi' patriarchal grace 
 The big ha' Bible, 'ance his father's pride, 
 
 And 'Let us worship God/ he says, wi' solemn air. 
 
 "They chant their artless notes in simple guise, 
 The priest -like father reads the sacred page, 
 And kneeling down to heaven's eternal King, 
 The saint, the father and the husband prays." 
 
 And thus ends "the Pearl of Days." An ancient 
 city was surrounded with walls. The King deter- 
 
SABBATH REFORM. 
 
 mines to take them down. When the workmen came 
 to the gates they saw this inscription over them: 
 "With these gates the city stands or falls." The civil 
 and religious Sabbaths are the two leaved gates of the 
 city of God. "With these gates the city stands or 
 falls." Give America for two centuries the continental 
 Sunday of Europe, and weare in the hands of money- 
 grips, robbers, drunkards and libertines. Give America 
 two centuries of the true Christian Sabbath, and we 
 will know from experience the truth of the words of 
 the Psalmist, "Blessed is the nation whose God is the 
 Lord. " 
 
CHAPTER IX. 
 
 DIVORCE REFORM. 
 
 
 
 Marriage is an ordinance of God. An engagement 
 is a civil contract, and a breach of promise is punisha- 
 ble. But marriage is the union of one man and one 
 woman for life. "They are no more twain, but one 
 flesh." The Savior repudiated divorce, "Moses, for 
 the hardness of your hearts, granted a bill of divorce- 
 ment, but from the beginning it was not so." Divorce 
 is amputation. Mrs. Livermore calls it a "surgical 
 operation. " The Savior recognized but one cause 
 justifying divorce namely, adultery. We reprobate 
 polygamy on the one hand and polyandryism on the 
 other, and yet our divorce laws allow a man to have 
 many wives, taken consecutively, and a woman to have 
 many husbands, taken one at a time. Our mixed 
 laws are a standing menace to the home. A writer in 
 the Bibliotheca Sacra for January, 1888, says: "South 
 Carolina allows no divorce at all. New ^ork allows 
 only the one cause. Massachusetts gives nine grounds, 
 and Michigan seven. Other States vary from three or 
 four to ten. Some of the States, after enumerating a 
 long list of grievances which may sunder the bond, 
 add yet an 'omnibus clause, 5 giving unlimited discre- 
 tion to the court. A divorce granted in any State is 
 legal in every other. After narrating a flagrant case 
 
DIVORCE REFORM. _ 151 
 
 of a man marrying several wives in succession, a friend 
 designated it 'consecutive polygamy,' as contrasted 
 with the 'contemporaneous polygamy of Utah." 
 
 Let these facts be pondered: "Divorces have 
 doubled in proportion to marriages in the thirty years 
 from 1850 to 1880. In Connecticut it had become in 
 the latter year one divorce to every ten and four-tenths 
 marriages; in Rhode Island, one to eleven; in Massa- 
 chusetts, one to twenty; in Maine, one to ten; in Ver- 
 mont, one to fourteen ; for all New England, about one 
 to fourteen. In twenty-nine counties in California, in 
 a recent year, an investigator found one divorce to 
 seven and four-tenths marriages. In San Francisco, 
 in one year, one to five and seven-tenths, and in one 
 solitary county in California as low as one to three. 
 In Ohio the number has increased since 1870 ninety- 
 five per cent, while marriages have increased only 
 twenty-nine per cent, and population only thirty per 
 cent. Bishop Gillespie, of Michigan, collected, a few 
 years ago, facts from twenty-four counties, which show 
 about one to thirteen. I have personally obtained 
 from the proper officers in Grand Rapids the fact that 
 from October, 1884, to October, 1885, one divorce was 
 granted to four and a half marriages, as the record of 
 Kent county. For 1886, from the figures so far col- 
 lected, it will be about one to six, making Kent county 
 one of the banner counties in the country in its dis- 
 graceful record against the home." But the showing 
 against the Protestants is worse than the figures when 
 we remember that the Catholics grant no divorces. 
 Judge Jennison, of Michigan, calls this "the dry rot 
 
152 RE FORM A TION PRINCIPLES. 
 
 of our society, eating out its life with awful certainty, 
 however strong and prosperous the surface may 
 appear." Also mark this fact: In Massachusetts, 
 "between 1860 and 1880 the population increased 
 45 per cent, marriages increased 25 per cent., and 
 divorces 145 per cent." The same is true throughout 
 New England, and presumably elsewhere. 
 
 An article in the November number, 1887, of the 
 Methodist Review, by Rev. Richard Wheatly, D. D., 
 Cornwall, N. Y., on "The Alleged Decay of the 
 Family," contains some startling facts. Referring to 
 "the shamefully criminal practice of pre-natal infanti- 
 cide," he says: "The committee of a Western State 
 Board of Health avows the conviction 'that in the 
 United States the number of women who die from its 
 immediate effects is not less than six thousand per 
 annum.' Gynecologists affirm that it is not maternity 
 which sends to them the largest number of patients, 
 but the needless refusal of its responsibilities." "In 
 Ohio, careful medical investigation has led to the con- 
 clusion that pre-natal infanticide annually robs the 
 family of one-third its legitimate increment. In the 
 Northern States it is said to be more prevalent than in 
 Buddhist China. The murder of adults or of children 
 may be comparatively infrequent, but the All-seeing 
 alone knows to what extent the destruction of unborn 
 life has gone and is going." As to "the facility and 
 frequency with which marriage bonds are dissolved," 
 he says: "In 1878 Connecticut granted one divorce 
 to every 10.4 marriages; Vermont, I to 14; Massa- 
 chusetts, i to 21.4; New Hampshire, I to 10.9; Rhode 
 
DIVORCE REFORM. - 153 
 
 Island, in 1882, I to n; Maine, in 1880, I to 10; 
 Ohio, in 1882, I to 16.8. San Francisco did yet 
 worse, and in 1 88 1 granted a divorce to each 5.78 
 marriages. Marin county, California, bears the ban- 
 ner in front of the pestilent divorce march, or one 
 divorce for every two and eleven-hundredths marriages. 
 Legal divorces appear to have doubled in proportion 
 to marriages or population within the last thirty years." 
 In some New England manufacturing towns "swap- 
 ping wives" is not uncommon. Many men "maintain 
 two families." He quotes this passage from Judge 
 Noah Davis: "A is married in New York, where he 
 has resided for years and has a family, and is the 
 owner of real and other estate. He desires divorce, 
 and goes to Indiana where the thing is cheap and easy. 
 Upon complying with some local rule, and with no 
 actual notice to his wife, he gets a decree of divorce, 
 and presently is married in that State to another wife, 
 who brings him other children. He again acquires 
 new estates; but tiring of his second wife, he deserts 
 her and goes to California, where in a brief space he 
 is again divorced, and then marries again, forming a 
 new family and acquiring new real and personal es- 
 tates. In a few years his fickle taste changes again, 
 and he returns to New York, where he finds his first 
 wife has obtained a valid divorce for his adulterous 
 marriage in Indiana, which sets her free and forbids 
 his marrying again during her life-time He then slips 
 into an Eastern State, takes a new residence, acquires 
 real property there, and after a period gets judicially 
 freed from his California bonds. He returns to New 
 
154 REFORMATION PRINCIPLES. 
 
 York, takes some new affjnity, crosses the New Jersey 
 line, and in an hour is back again in New York, enjoy- 
 ing so much of his estate as the courts have not ad- 
 judged to his first wife, and gives new children to the 
 world.... He dies intestate." What is is the legal 
 standing of these children? Are they illegitimate? 
 What of his wives? These facts are a disgrace to our 
 Christian civilization, and they cry to heaven for ven- 
 geance. God will surely visit such a nation as this. 
 
 I blush to mention the fact. Yonder beneath the 
 shadow of the Adiroadacks there lives a man by the 
 name of William Jones, and he has 100 children. 
 That fowl out yonder in the barn lot that claims to be 
 the king of that territory and indicates its kingship by 
 daily and hourly crowing, is, in my estimation, supe- 
 rior to that individual living at the foot of the Adi- 
 rondacks, although he is an American citizen and a 
 voter. We are on the down grade and rapidly descend- 
 ing. It took Rome eight centuries to descend from 
 family purity to family leprosy in Eliogabulus. We 
 have made the descent in about two. It is time to 
 bring down the air-brakes. What can be done? 
 
 1. Brand the libertine with the same infamy that 
 society visits upon the harlot. It is true to-day that 
 "good women, who will not touch the harlot with their 
 little fingers, yet suffer the society and the advances of 
 men who make harlots. " This is a great wrong. A 
 fallen woman and a fallen man should share the same 
 frown from society. The first is a no greater sinner 
 than the second. 
 
 2. Reprobate hasty and ill-considered marriages. 
 
DIVORCE REFORM. ' 155 
 
 This evil has its bitter root in the faithless heart. It 
 begins with hasty, ill-considered, mercenary marriages. 
 Shakespeare's "Hamlet" is a flaming torch to warn us 
 against infidelity to marriage vows. It leads to broken 
 hearts, ruined homes, murder and death. Multitudes 
 are governed by fickle fortune. 
 
 "The great man down, mark you his favorite flies; 
 The poor advanced makes friends of enemies. 
 And hitherto doth love on fortune tend : 
 For who not needs, shall never lack a friend; 
 And who in want a hollow friend doth try, 
 Directly seasons him his enemy." 
 
 3. A vigorous enforcement of a legal separation 
 ""from board and bed" in cases of incompatibility as 
 the best means of future reconciliation. In many cases 
 a few months' separation will convince the quarreling 
 couple that they really love each other and can not be 
 happy living apart. 
 
 4. Demand a uniform national divorce law. Greece 
 and Rome are object lessons, enforcing the fact that 
 licentiousness and lax marriage laws go hand in hand. 
 The celibacy and "no divorce" of the Roman Catholic 
 Church have been equally ruinous. The Reformers 
 on the Continent and the Puritans of New England 
 went to the opposite extreme of laxness as a protest 
 against Rome's ironclad law. It is time for our nation 
 to adopt the divine law as announced by Christ. 
 
CHAPTER X. 
 
 TEMPERANCE REFORM. 
 
 At 4 o'clock in the morning on the I2th of April, 
 1861, Fort Sumter was fired upon. That was the sig- 
 nal for the opening of the War of the Rebellion. From 
 that hour until the 9th of April, 1865, when Lee sur- 
 rendered to Grant at Appomatox, this war continued. 
 It cost our nation $9,000,000,000 and 1,000,000 pre- 
 cious lives, North and South. This sacrifice was made 
 to save the nation's life, and set at liberty those in 
 bondage. 
 
 We have a greater conflict upon us to-day. The 
 Southern Confederacy was not so great a foe to our 
 Republic as the liquor traffic. What are its dimen- 
 sions? According to official reports, there are in the 
 United States 5,652 distilleries, 2,830 breweries and 
 248,992 places where intoxicating drinks are sold. 
 There are employed in making and vending intoxicat- 
 ing drinks not less than 545,624 men. The following 
 item went the rounds of the press some time since: 
 "The 10,000,000 barrels of beer sold last year would 
 have filled a canal 21 feet wide and 5 feet deep, ex- 
 tending from New York to Philadelphia, and it would 
 take a pump throwing 30 gallons a minute, running 
 night and day, over 21 years to pump it out. It was 
 swallowed, however." 
 
TEMPERANCE REFORM. - 15T 
 
 No less than 6,000,000 of our population visit these 
 saloons. Of these, 600,000 become drunkards, and 
 60,000 annually fill a drunkard's grave. 
 
 Senator Windom said: "I do not overstate it when 
 I say that the two hundred thousand saloons in this 
 country have been instrumental in destroying more 
 human lives, in the last five years, than the two mill- 
 ions of armed men did during the four years of the 
 Rebellion. Whisky is a more deadly weapon than 
 shot or shell, or any of the implements of our im- 
 proved modern warfare. " Just think of the awful pro- 
 cession of human beings, four deep and 274 miles long, 
 marching every year into, the doorway of hell. It is 
 estimated that within the last fifty years more than 
 three millions of American citizens have been destroyed 
 by the liquor traffic; and more than seven millions of 
 women and children, under our vaunted flag of pro- 
 tection, have stood at the graves of their murdered 
 husbands and fathers and sent up their cries to the 
 Avenging God of the widow and fatherless. Add to 
 this the pecuniary loss. Our nation's drink bill is 
 $900,000,000 per year. And Dr. Wm. Hargreaves 
 says if you add the "consequential damages" it will 
 make $2,000,000,000. Every ten years we expend 
 for intoxicating drinks more than the value of all the 
 products of agricultural and our mechanical and man- 
 ufacturing industries. If a fire were kindled every 
 tenth year, reaching from the Atlantic to the Pacific, 
 and continue burning from the first of January till the 
 last of December, and all our agricultural, mechanical 
 and manufactured products, as fast as produced, cast 
 
158 REFORM A TION PRINCIPLES. 
 
 into the flames and burned until nothing remained but 
 ashes, it would not inflict a greater injury than is sus- 
 tained every ten years by drink. 
 
 Bear in mind that 40,000,000 bushels of nutritious 
 grain are annually destroyed by the traffic; enough to 
 make 600,000,000 four-pound loaves of bread, which 
 would allow seventy-nine loaves to every family in the 
 United States, and would make a pavement ten yards 
 wide reaching from Boston to Chicago. 
 
 It is the pernicious source of four-fifths of all the 
 wretchedness, vice and crime in the land. You know 
 there is everything behind this expenditure. Disease > 
 delirium tremens, murder, suicide, accident, ship- 
 wreck all these lie behind it. There lies behind it a 
 stunted, blighted, squalid population. There lies be- 
 hind it an hereditary craving, which makes the whole 
 life of thousands one long scene of anguish. 
 
 George W. Bain said in Chickering Hall, New York: 
 "Down in Kentucky, some time ago, young Henry 
 Clay, the grandson of our great Southern statesman, 
 lay bleeding to death from a wound inflicted upon him 
 in a drunken brawl by a liquor seller. In the same 
 city, at the same time, the grandson of John J. Critten- 
 den, one of the brightest men who ever graced the 
 United States Senate, was also dying from injuries re- 
 ceived while drunk, and at the same hour the great- 
 grandson of Patrick Henry was in a cell, brought there 
 by drink. Look at these great men off there on the 
 summit of fame, and look at their offspring, disgraced 
 by drunkenness. My friends, this is not evolution, but 
 devil-ution." 
 
TEMPERANCE REFORM. - 159 
 
 Dr. McArthur said: "Going down Sixth avenue, 
 New York, a little time ago, I saw a door, over which 
 were these words, 'Saloon: A. Blessing.' This struck 
 me as being somewhat inaccurate. A man named 
 Blessing ought surely to be in some other business. 
 Had the inscription read, 'Saloon: A. Curse,' it would 
 have been nearer the truth; had it read, 'Saloon: the 
 Greatest Curse on this Earth,' the words would have 
 been literally true. In another part of the same city 
 there is a saloon which is properly named. Over its 
 main entrance are the words, 'Hell Gate.' In connec- 
 tion with this title there might be given a part of the 
 inscription which Dante places over the gate of his hell: 
 
 'Through me ye enter the abode of woe; 
 Through me to endless sorrow are ye brought; 
 
 Through me amid the souls accurst ye go. 
 ******* 
 
 All hope abandon ye who enter here.' " 
 
 Of the men engaged in this traffic a California re- 
 ligious paper said: "These men are traitors, and are 
 eminently out of place when out of jail. They are 
 the chief of the criminal classes, the leaders and abet- 
 tors of the crimes and criminals of the State. They 
 decoy, drug, demoralize and rob the workingmen, 
 making Saturday night and Sabbath a harvest of gold 
 drawn from labor at the cost of violence, pauperism, 
 suicide, and unspeakable woe. They live and fatten 
 on tears and blood." 
 
 The New York Tribune^ so inconsistent on this sub- 
 ject, said: "Upon what does the success of the liquor 
 traffic depend? Upon debased manhood, degraded 
 womanhood, defrauded childhood. It holds a mortgage 
 
1 60 RE FORM A TION PRINCIPLES. 
 
 over every cradle, a deed written in hearts' blood over 
 every human life. Shall mothers bear this and re- 
 main silent? Shall fathers know this and remain in- 
 different?" The evils growing out of the liquor traffic 
 are legion, because they are many. 
 
 Christleib, in his "Modern Religious Thought," re- 
 fers to an old mythological story. In a public place 
 in ancient Rome there once opened, in consequence of 
 an earthquake, a deep chasm, which no amount of 
 rubbish could fill up. The sooth-sayers were con- 
 sulted, and they answered that the most precious 
 thing in Rome must be cast into it. This was inter- 
 preted by a young hero as applying to manly energy 
 and weapons; and courageous unto death and fully 
 accoutred, he sprang into the yawning abyss, which 
 immediately closed over him. 
 
 The liquor traffic has made such a rent in our land. 
 Twice as much wealth as would buy all the banks in 
 the United States is annually thrown into it. But it 
 is not filled. Sixty thousand people go down to death 
 every year, just as Korah, Dathan and Abiram and 
 their company went down when the earth opened wide 
 her mouth and swallowed them up. No one but the 
 King of Kings can close it. 
 
 When Peter tried to walk on the water he was afraid 
 of the winds and waves and began to sink. Christ let 
 him sink low enough to drown all the pride out of him 
 and then he lifted him up. We may expect defeat 
 after defeat for Prohibition until we as a people lift up 
 our soul to the King of Kings and appeal to him for 
 help. 
 

 TEMPERANCE REFORM. 161 
 
 TOTAL ABSTINENCE. 
 
 The temperance movement, inaugurated to arrest 
 the evils of the drink system, is now about half a cent- 
 ury old. Then our population was nearly 12,000,000, 
 and mostly American in birth and feeling. Now it is 
 65,000,000, and what with foreign immigration we 
 have become a composite nationality. The move- 
 ment, through all its Washingtonian, Father Matthew, 
 Cold Water, Band of Hope, Good Templar and W. 
 C. T. U. phases, has steadily advanced in strength and 
 influence, until to day it is the Grand Army of the Po- 
 tomac, marching on to Appomattox and "the sour 
 apple tree." There are three principles underlying 
 the movement. 
 
 I. Total abstinence on the part of the individual. 
 Even admitting that intoxicants are harmless when 
 taken in moderation, the times demand total absti- 
 nence. Alcohol is in bad company. It has joined the 
 devil's service, and with the devil it must go. Dr. 
 Alexander used to take a glass of wine every New 
 Year's day, not because he needed it, but to show that 
 it was his privilege to do so. This is the position' of 
 many in this day. But it is unsafe. It is not avoiding 
 "the appearance of evil." Alcohol is an offense, and 
 must be abandoned by God's people. "It is good 
 neither to eat flesh, nor to drink wine, nor anything 
 whereby thy brother stumbleth, or is offended, or is 
 made weak." Gough related the following: "A min- 
 ister of the gospel stood in a reform meeting and was 
 showing how that a man might take strong drink 
 
162 REFORM A TION PRINCIPLES. 
 
 moderately and yet do right, and how the head of a 
 family might have wine on his table, and yet do right 
 in all this matter; and after he had made a powerful 
 and eloquent argument he sat down in the pulpit. 
 Then an aged man arose in the audience and said: 'I 
 have a broken heart; I have buried my only son. He 
 started in life with beautiful prospects; he is to-day in 
 a drunkard's grave; and when he was dying he told 
 me that he started that awful habit at the table of a 
 Christian clergyman, and that Christian clergyman is 
 the man who just sat down in the pulpit.'" 
 
 But there is a stronger basis for total abstinence. 
 I. It is demanded by irreversible natural law. (a) The 
 voice of natural law in science declares that alcohol is 
 a poison. Take away the water in which alcohol is 
 held in solution, and you have left a pure poison. 
 Alcohol is the product of fermentation, and is the 
 poison evolved in the process of decomposition. Dis- 
 tillation, unknown until the eleventh century, gives 
 the same product. The highest medical authority jus- 
 tifies the assertion that alcohol is a pure poison. Drs. 
 Tellemand, Perrin and M. Duroy have performed a 
 number of experiments, as recorded in their prize 
 treatise on the "Action of Alcohol," in which they 
 demonstrated conclusively that alcohol is not nutri- 
 tious; that it is not fuel to the 'body, but a ruinous 
 poison. The fact that for a period of eight or ten 
 hours after it is taken alcohol is eliminated unchanged 
 by the lungs, as can easily be detected by the "smell 
 of the breath;" the fact that there is a catalogue of 
 well-established cases where alcohol has been found in 
 
TEMPERANCE REFORM. . 163 
 
 the blood and brains of persons who had died under 
 its influence, and in such quantities as to kindle on the 
 application of a flame; the fact that there is an incon- 
 trovertible lowering of the animal temperature after 
 an imbition of alcohol, so the voyagers to the Arctic 
 regions find it necessary to abstain from its use that 
 they may endure the cold, or in the tropical regions 
 that they may endure the heat; the fact that its use 
 lessens the power of endurance and ability to resist 
 disease, so that an army of total abstainers do better 
 fighting, endure more hardships, and have less sick- 
 ness than when alcohol is indulged in ; and the fact that 
 quitting the drinking habit always improves the vital 
 energies of mind and body, as appears in the circum- 
 stance that drunkards, when arrested and confined for 
 a long period, always improve on their forced abstemi- 
 ousness, prove beyond a peradventure that it is not 
 nutritious, but injurious. 
 
 It is generally supposed that alcohol increases the 
 circulation, and so generates animal heat. It is true 
 that its presence does increase the activity of the vital 
 organs, just as the speed of the horse is increased un- 
 der the whip and spur. This increased activity by 
 alcohol is nature's effort to eliminate a poison, and 
 energies are wasted in this process which should be 
 used in other directions. Let a man sit down on a 
 bumble-bee's nest, and he will make an extraordinary 
 effort to get up quickly. It is wonderful how much 
 latent strength is suddenly called forth. But he is not 
 made stronger. So with alcohol. It is stimulating, 
 but not strengthening. Nor is this all. The recent 
 
164 REFORMATION PRINCIPLES. 
 
 experiments of Drs. Bocher and Virchow unite in 
 showing that both the blood-fluid and red corpuscles 
 are impaired by alcohol, even when the users of it 
 appear in good health; and Professor Schultz has ob- 
 served that "alcohol stimulates the blood-discs to an 
 increased and unnatural contraction," inducing prema- 
 ture decay and rendering them less capable of absorb- 
 ing oxygen and carrying off the carbon with which it 
 is loaded. Dr. Morse observes that "by experimenting 
 on blood drawn from the body, with sherry wine or 
 diluted alcohol, the blood-disc becomes altered in 
 shape and throws out matter from its interior; minute 
 molecular particles also fringe the circumference. Some 
 of the molecules separate from the blood-discs and 
 float about in the fluid; others elongate into tails, 
 which move about with a tremulous motion in a very 
 remarkable manner." Dr. Smiles, having submitted 
 the blood of several of his friends to a test, pronounced 
 the blood of one who was a teetotaler to be "the live- 
 liest of them all. " These facts clearly prove that the 
 presence of alcohol in the blood in any measure is per- 
 nicious. 
 
 It is also generally supposed that alcohol facilitates 
 digestion. But this is fallacious. If you kill a serpent 
 and wish to preserve it, you put it in alcohol; you 
 pickle it. Think of the tippler pickling his stomach! 
 Dr. Gordon testified before the Parliament's commit- 
 tee: "Dyspepsia has become the common disease 
 among the poor, produced entirely by the practice of 
 sipping constantly and habitually small quantities of 
 spirits." Take Dr. Figg's experiment: "To each of 
 
TEMPERANCE REFORM. . 165 
 
 two mastiffs, six months old, four ounces of cold roast 
 mutton, cut into squares, were given, the meat being 
 passed into the esophagus without contact with the 
 teeth. An elastic catheter was then passed into the 
 stomach of one of them, and one ounce and a quarter 
 of proof-spirits injected. After several hours had 
 elapsed both animals were killed. In the case where 
 the meat had been administered by itself it had disap- 
 peared. In the other the pieces were as angular as 
 when swallowed." Take the celebrated case of Alexis 
 St. Martin, who had an opening in his side. Dr. 
 Beaumont, under whose care he put himself, says, 
 when spirits had been freely used, inflammatory ulcer- 
 ous patches appeared on the surface of the stomach, 
 and the gastric juice was diminished in quantity and 
 was manifestly unhealthy. Dr. Willson, in his "Pa- 
 thology of Drunkenness," after citing a number of 
 cases, says: "All these diversified proofs have pointed 
 unchallengeably to the conclusion that alcohol is the 
 most widely and intensely destructive of poisons. In 
 large and concentrated doses there are few which are 
 more promptly and inevitably fatal. In moderate and 
 diluted portions, continuously repeated, it is, with its 
 own peculiar modifications of action, obviously one of 
 those so-called accumulative poisons of which science 
 possesses other well-known examples in corrosive sub- 
 limate, fox-glove and arsenic." In the presence of 
 these facts, can any one question the conclusion that 
 the powers of digestion are weakened and impeded by 
 the action of alcoholic liquor? I need not stop to note 
 the fact that the nervous system is injured by it. That 
 
166 REFORM A TION PRINCIPLES. 
 
 the brain, the center of the nervous sensibility, should 
 be disturbed by alcohol when used in any quantity, is 
 a sign of the facility with which injury is done to the 
 seat of thought. And in the confirmed toper the brain 
 assumes the consistency of a hard-boiled egg. Alcohol 
 is a poison. It is essentially injurious to the physical 
 and mental health and vigor of men. 
 
 (b) The voice of natural law in practical experience 
 declares that abstinence from alcohol is a benefit. 
 Homer represents Hector as refusing the cup of wine 
 offered him by his mother, Hecuba, because it would 
 relax his vigor, and Pope, commenting on this passage, 
 observes that "it is a vulgar mistake to imagine that 
 the use of wine either rouses the spirits or increases 
 the strength. The best physicians agree with Homer 
 on this point, whatever modern writers may object to 
 this old heroic regimen." The International Review, 
 December, 1880, says: "The Western Saracens ab- 
 stained not only from wine, but from all fermented or 
 distilled drinks whatsoever. Six millions of these 
 truest sons of temperance held their own for seven 
 centuries against great odds of heavy-armed Gaiours, 
 excelled all Christendom in astronomy, medicine, agri- 
 culture, chemistry and linguistics, as well as in the 
 abstract sciences, and could boast of a whole galaxy 
 of philosophers and inspired poets." The Napoleons, 
 Kants, La Places, Chesterfields, Wilberforces, Proctors, 
 McCoshes, Cooks, Lincolns all modern giants have 
 been theoretical and practical abstainers. A man 
 ninety-five years old boasted that he had always taken 
 his drink. "But where are your boon companions?" 
 
TEMPERANCE REFORM. 167 
 
 he was asked. He confessed that he had buried three 
 generations of them. So it always is. Take script- 
 ural examples. The sojourn of the Israelites for forty 
 years in the wilderness without wine or strong drink; 
 the abstinence rule of the Nazarites, with the picture 
 drawn of their physical vigor; the prescription of total 
 abstinence to Samson, "who was strong above com- 
 pare," and before parturition to his mother; the great 
 age attained by men who, like Samuel, were Nazarites 
 from birth; the physical benefits enjoyed by the 
 Rechabites for three centuries down to the time of 
 Jeremiah; the refusal of Daniel and the three children 
 to take the king's wine and the results these are so 
 many blazing illustrations of the fact that natural law 
 demands total abstinence. Joseph Cook stated to his 
 Boston audience: "Mrs. Hunt tells us that in twenty- 
 seven States there are laws requiring scientific instruc- 
 tion in temperance, and great publishing houses are 
 competing with one another to furnish the schools with 
 text-books which inculcate total abstinence, not only 
 from alcoholic drinks, but also from narcotics." 
 
 SCRIPTURAL ARGUMENT FOR TOTAL ABSTINENCE. 
 
 God is the author of all laws, whether they be writ- 
 ten upon his works or in his word. Natural law and 
 revealed law must coincide, for they come from the 
 same source. What is required or forbidden by the 
 one will be enjoined or reprobated by the other. What 
 are the facts? 
 
 II. Total abstinence is demanded by the Scriptures. 
 I do not propose to champion the two-wine theory. 
 
168 REFORM A TION PRINCIPLES. 
 
 A great deal has been foolishly spoken and written on 
 that subject. Dr. Me Arthur rightly said, "The insist- 
 ence on this two-wine theory has done the cause of 
 temperance untold injury." But it is evident that the 
 Bible speaks of "good wine" and "the poison of wine,'* 
 the "cup of blessing" and "the wine-cup of God's 
 wrath." There are two classes of wines in the Script- 
 ures light wine, which is not intoxicating, and mixed 
 wine, which inebriates. The one is a blessing, the 
 other a curse; the one the symbol of good, the other 
 the symbol of evil; the one given for food, the other 
 prohibited. 
 
 The use of intoxicating wine is positively and abso- 
 lutely forbidden in the Scriptures as a beverage, (a) 
 The priests were forbidden to use it when they minis- 
 tered before the Lord. Will it not necessarily follow 
 that in these New Testament times, when all God's 
 people are "kings and priests unto God," that all are 
 prohibited from the use of intoxicating drinks? 
 
 (b) Civil officers are forbidden the use of it. "It is 
 not for kings, O Lemuel, it is not for kings to drink 
 wine, nor for princes strong drink, lest they drink, and 
 forget the law, and pervert the judgment of any of the 
 afflicted." 
 
 Dr. Fisher, in an article in the Century on "The 
 Gradualness of Revelation," remarks on this passage: 
 "What better counsel could be given? The judge on 
 the bench must have a clear head. But the counselor, 
 in order to strengthen his admonition, proceeds to say, 
 'Give strong drink unto him that is ready to perish.' 
 So far, also, there is no exception to be taken to the 
 
TEMPERANCE REFORM. . 169 
 
 wisdom of his precept. The Jews had a custom, rest- 
 ing on humane motive, to administer a sustaining 
 stimulant, or a narcotic, to those undergoing punish- 
 ment, in order to alleviate their pains. Something of 
 this kind was offered to Jesus on the cross. But the 
 counselor does not stop at this point. He says: 'Give 
 strong drink unto him that is ready to perish, and wine 
 unto those that be of heavy hearts. Let him drink, 
 and forget his poverty, and remember his misery no 
 more.' There need be no hesitancy in saying that this 
 last exhortation is about the worst advice that could 
 possibly be given to a person in affliction, or dispirited 
 by the loss of property. The thing to tell him, espe- 
 cially if he has an appetite for strong drink, is to avoid 
 it as he would shun poison. Yet our remark amounts 
 to nothing more than this, that the sacred author sets 
 up a barrier against only a part of the mischief which 
 is wrought by intemperance. His vision went thus far, 
 but no farther. It is a case where, to quote a homely, 
 modern proverb, 'half a loaf is better than no bread.' 
 It would be a great gain for morality and for the well- 
 being of society if magistrates could be made absti- 
 nent." 
 
 (c) Bishops or ministers are "not to be given wine." 
 Nothing is more fatal to a minister's position and in- 
 fluence than tippling. 
 
 (<af) All are positively forbidden to use it. "Look 
 not upon the wine that is red, when it giveth its bubble 
 in the cup." No one can question the universal obli- 
 gation of this command. 
 
 (e) It is denounced as a dangerous evil. "At last it 
 
170 REFORMATION PRINCIPLES. 
 
 biteth like a serpent, and stingeth like an adder." 
 (Proverbs 23: 32.) "The princes have made me sick 
 with poison (inflaming drink) to him." (Habakkuk 
 2: 5.) "The wine is defrauding." (Hab. 2: 5.) "Be 
 not drunk with wine." (Eph. 5:/.) "Wine is a 
 mocker, strong drink is raging, whosoever is deceived 
 thereby is not wise. " (Prov. 20: i.) "Their wine is 
 the poison of dragons and the cruel venom of asps." 
 (Deut. 32: 33.) "Who hath woe? who hath sorrow? 
 who hath contentions? who hath babblings? who hath 
 wounds without cause? who hath redness of eyes? 
 they that tarry long at the wine, they that go to seek 
 mixed wine." (Prov. 23.29-30.) Intoxicating wine 
 is evil, only evil, and that continually. 
 
 (/) It is associated with revolting crimes. Noah's 
 shameful exposure of his person, Lot's incest with his 
 daughters, Nabal's unnatural selfishness, Ahashuerus' 
 drinking feast, and the divorcement of Queen Vashti 
 that grew out of it, Belshazzar's drunken revelings in 
 his palace, which brought the handwriting upon the 
 wall recording the doom of Babylon all are so many 
 blazing torches thrown out against the night of intem- 
 perance, warning us of the dangerous rock alcohol. 
 Total abstinence is the only hope of the drunkard. It 
 is the only safety of the temperate man. It is a duty 
 enforced by Nature's commands, promises, threaten- 
 ings, and it is engrossed in precept, reward and penalty 
 in the word of God. Dr. McArthur eloquently said: 
 "Not Sherman, not Grant, not Lincoln, destroyed 
 slavery, except as they were God's instruments in ac- 
 complishing his great purposes. The gospel of the 
 
TEMPERANCE REFORM. 171 
 
 Son of God made the emancipation proclamation pos- 
 sible. Back of the hand that wrote it was a hand 
 bearing the print of a nail in its palm a hand that 
 once was nailed to the cross. That gospel says, with 
 a profound meaning, whether a man be black or white, 
 red or yellow, rich or poor, bond or free, 'A man's a 
 man for a' that.' That same gospel will strike down 
 the other monster alcohol. He is a worse tyrant 
 than slavery he enslaves body and soul, and destroys 
 both in a drunkard's hell. The great principles of 
 God's book, the divine maxims for human conduct, 
 teach us how to regard the drunkard, and how to ab- 
 stain for the sake of our own safety, for the sake of 
 our example, which might hurt the weak, and for the 
 sake of our divine Lord's glory, which this curse does 
 so much to tarnish." It is time to emphasize the duty 
 of total abstinence- "Take heed to thyself." 
 
 PROHIBITION. 
 
 III. Prohibition on the part of the State. Three 
 remedies have been proposed for the liquor crime 
 low license, high license, or tax, and prohibition. The 
 first means free whisky; the second gives respectability 
 to the iniquity and intrenches it behind the Govern- 
 ment. Dr. Herrick Johnson has put the Christian 
 world under obligation to him by his aphorism: "Low 
 license means the saloons asking for your sons; high 
 license means asking for your daughters also." As 
 Joseph Cook passed a six-story building in Philadel- 
 phia, brilliantly lighted and bands playing within, he 
 asked his companion: "What is this?" "A saloon." 
 
172 REFORM A TION PRINCIPLES. 
 
 "What is on the second floor?" "The parlors where 
 the ladies drink." "What is on the third and fourth 
 floors?" "Gambling dens." "What is on the two 
 upper stories?" "You had better not ask. Their 
 deeds are unreportable." That is, a high-licensed sa- 
 loon. 
 
 The following from the New York Witness on "That 
 Silver Dollar Saloon" is suggestive: "Charley Smith, 
 who has been a Republican Assemblyman from this 
 city for several terms, had a grand opening of his new 
 saloon last week, which was honored (?) by the pres- 
 ence of three Congressmen, one State Senator, three 
 Assemblymen, one Civil Justice and several Alder- 
 men. The Surfs description of this palatial gin-mill 
 shows that Mr. Smith understands how to advertise 
 his new venture by making it an object of curiosity: 
 'In every stone in the white marble floor are two silver 
 dollars bearing the date of 1887, and in the center of 
 the floor, in front of the bar, is a black marble stone 
 with a twenty-dollar gold piece in the center and nine- 
 teen one-dollar silver pieces around it. Overhead in 
 the ceiling are three medallions, serving as centers of 
 three chandeliers, made of ground glass and represent- 
 ing silver dollars. On the back bar is a chandelier 
 which has $$oo worth of silver dollars on it. There 
 is, besides, on the back bar a star and crescent a foot 
 high, covered with silver pieces from a dime to a dol- 
 lar. The wine decanters are in the shape of silver 
 dollars. On the wall are pictures of the members of 
 the Assembly when ex- Assembly man Smith was a 
 member of the Legislature himself. ' " The Witness 
 
TEMPERANCE REFORM. - 173 
 
 properly designates it, "this new and ornamental gate- 
 way into the kingdom of darkness. " 
 
 Experience demonstrates that as a liquor measure 
 it is a success; as a temperance measure it is a failure. 
 The third is prohibition. The children of Israel were 
 required to build battlements to the roofs of their 
 houses, and if any casualty occurred from neglecting 
 this, the owner was held responsible eye for eye, 
 hand for hand, life for life. Prohibition is the battle- 
 ment that the State must build to our national temple. 
 And so long as the State fails to do this, it is responsi- 
 ble for the evils of the liquor traffic. 
 
 1 . The State, as the guardian of public rights, should 
 prohibit the liquor traffic. The old Roman maxim 
 was: "The public safety is supreme law." 
 
 The State forbids the carrying of concealed weapons 
 on the ground that the public safety is endangered 
 thereby. The erection of noisome vitriol works or 
 powder magazines within the city limits is prohibited 
 for the same reason. The liquor traffic endangers the 
 life and property of the people. It should be out- 
 lawed. The rights of the individual are limited by the 
 rights of society. There is no "personal liberty" to 
 trample upon the rights of others. The State quaran- 
 tines against contagious diseases. There should be a 
 perpetual quarantine against the disease of drunken- 
 ness. 
 
 2. As the guardian of the nation's resources the 
 State should prohibit. The State of Ohio collects 
 $2,000,000 tax annually from the saloon by the Dow 
 law. But the saloon costs the commonwealth about 
 
174 REFORM A TION PRINCIPLES. 
 
 $76,000,000 per year. Why not save the $68,000,000? 
 The general government has gone into the liquor busi- 
 ness. Every gallon of whisky sells for $1.10. On 
 this the government collects .90 revenue. So that for 
 the sake of $95,000,000 revenue per year the govern- 
 ment has gone into the liquor business nine-elevenths 
 partner. 
 
 When the Scotch Privy Council resolved that the 
 ecclesiastical revenue should be divided into three 
 parts, "that two of these should be given to the ejected 
 popish clergy and the third part should be divided be- 
 tween the court and the Protestant ministry," John 
 Knox exclaimed: "I see two parts freely given to the 
 devil, and the third part must be divided betwixt God 
 and the devil. " A worse bargain than that is made 
 here. But the liquor traffic* costs our nation $1,500,- 
 000,000 annually. O, for statesmen who could rise 
 up to a moral plane where they could say: "Save the 
 $1,405,000,000!" A traffic that impoverishes the 
 people and wastes our resources should be destroyed. 
 Nero fired the city of Rome and then sat at his palace 
 window and played the fiddle while the destruction of 
 life and property went on. History execrates him. 
 Our government has turned loose the flames of alcohol 
 and then plays the fiddle to the tune of $95,000,000 
 revenue a year while the ruinous work goes on. Shall 
 this be suffered to continue? 
 
 3. The State, as the divinely appointed agent for 
 punishing crime, should prohibit. The sea-devil is the 
 terror of the fishermen. It comes up under their boat 
 and throws its arms over the sides and carries all down 
 
TEMPERANCE REFORM. 175 
 
 with it. There is only one remedy to take the 
 hatchet and chop off those arms; and that must be 
 done at once. The liquor traffic is the sea-devil in the 
 waters of society. The saloons are the arms it has 
 thrown over the sides of the ship of state. The only 
 remedy is to take the hatchet of the law and cut them 
 off. This must be done immediately. Either we must 
 destroy the liquor traffic or it will destroy us. It is a 
 gigantic thief and should be put behind the walls of 
 prohibition. It is a monster murderer, and should be 
 arrested and executed. It poisons the life of the fam- 
 ily, the church and the nation, and should be banished 
 from the land. It breaks and tramples under foot 
 every precept of the decalogue, and should be de- 
 stroyed outright. "Rulers are not a terror to good 
 works, but to the evil. He is a revenger to execute 
 wrath upon him that doeth evil." 
 
 Senator Ingalls said in his recent address: "Wendell 
 Phillips, Lloyd Garrison and Lovejoy were as right in 
 1850 as they were in 1860, but their appeals fell upon 
 deaf ears in the land of the Puritans. They were 
 mobbed, despitefully treated, reviled and outlawed by 
 the highest social classes. The conscience of New En- 
 gland was never thoroughly aroused to the immorality 
 of African slavery until it ceased to be profitable, and 
 the North did not finally determine to destroy the 
 system until convinced that its continuance threatened 
 not only their industrial independence but their polit- 
 ical supremacy. " 
 
 When slavery murdered Lovejoy and John Brown, 
 its doom was sealed. The liquor traffic has resorted 
 
1 76 RE FORM A TION PRINCIPLES. 
 
 to murder. Dr. Me Arthur, waxing indignant, said: 
 "It does not hesitate at murder as one of its instru- 
 ments. It is but a little time since, in the brave pro- 
 hibition State of Iowa, the saloon took the life-blood 
 of the noble Haddock, a Methodist minister, a devoted 
 servant of God, and an inspired enemy of the saloon. 
 It is but yesterday since another man, in the great 
 State of Mississippi, the son of an aged Baptist minis- 
 ter, and the chivalrous editor of a temperance journal, 
 a man who dared to tell the truth regarding the saloon, 
 was shot down like an animal, because of his faithful- 
 ness to right and his exposure of wrong. It is but a 
 little time since, in the great State of Ohio, a church 
 was partly shattered by dynamite while a crowded 
 audience was present listening to an address on tem- 
 perance and against the saloon." It is time to put 
 down the liquor traffic. 
 
 Mr. Cook said: "You can fool all the people some 
 of the time. You can fool some people all the time, 
 but you can't fool all the people all the time. The 
 chief mischiefs in the respectable circles are, so far as 
 the temperance reform is concerned, poltroonery and 
 procrastination. In the name of the poltroonery that 
 preceded the abolition of slavery, I ask you to take 
 courage and trample on the poltroonery in dealing 
 with the liquor traffic. Just as you saw it your duty 
 to refuse to vote for any party that was on its knees to 
 the slavery power, so I say in the name of God refuse 
 to vote for any party that is on its knees to the whisky 
 ring." 
 
 4, As the guardian of the home, the State should 
 
TEMPERANCE REFORM. . 177 
 
 prohibit. The Greeks fought for twenty years before 
 Troy in the interests of the home. Rome fell because 
 she did not guard the home. The liquor traffic is 
 winding its coils about the home like the serpents of 
 Laocoon, and crushing out its life. The serpent's 
 head must be crushed. The home must be delivered 
 from this enemy or the whole nation will be ruined. 
 
 5. As the guardian of the nation's honor, the State 
 should prohibit. Yonder, near Boston, a firm has en- 
 gaged to send 3,000 gallons of whisky daily for seven 
 years to the Congo. General Fisk tells of a ship lately 
 leaving Boston harbor with missionaries for the Congo. 
 The Ladies' Missionary Society held a prayer-meeting 
 on deck to encourage the hearts of their departing 
 friends. And while they were singing hymns the hus- 
 band of the lady who was conducting the meeting was 
 down in the hold of the ship storing away the barrels 
 of whisky which he was sending to the Congo. The 
 wife sending the messengers of life, the husband send- 
 ing the instruments of death on the same ship to the 
 Congo! And more would be ruined by the latter 
 than could be reached by the former. Mrs. Clara 
 Hoffman said: "We heard about the Congo. When 
 other great powers of the world were willing to enter 
 into an international compact that no dynamite, no 
 fire-arms, no liquor should be sent to the Free State 
 of Congo and to the islands of the sea and to other 
 parts of Africa, who refused to enter into that com- 
 pact? England? No. And England is not Christian 
 enough to hurt her, France? No. And France 
 never was called consecrated. Russia? No. And 
 
178 REFORM A TION PRINCIPLES. 
 
 Russia is counted only semi civilized. Belgium? 
 Drunken as she is, no. Who refused? America re- 
 fused. The American government said: 'We can't do 
 it; we can't do it.' ' 
 
 The saloon vote is solid for the party that favors 
 them. Take this fact: "In Toledo, with 90,000 popu- 
 lation, there are 800 whisky and beer shops. The 
 vote of the city is 15,000. Now, these shops will av- 
 erage two votes each, the proprietor and one assistant, 
 which makes a total of 1 ,600. This is a tremendous 
 power, especially as it is wielded by one head. All 
 these men belong to the Liquor Dealers' Association, 
 and act together." This is true of every large city. 
 New York has 40,000 liquor votes subject to one 
 head. There are 600,000 such in the United States. 
 Counting their camp-followers, they have a solid vote 
 of 1,000,000. This is the secret of the Richmond sa- 
 loon-keeper's scornful declaration: "Any bar-room in 
 Richmond is a bigger man in politics than all the 
 churches in Richmond put together." A leading 
 United States Senator was thinking of this when he 
 said: "Men talk about the power of banks, railroads, 
 and other great corporations in Congressional lobbies; 
 I tell you the hardest ring to stand up against is the 
 liquor ring." 
 
 How long shall we submit to this dishonor? The 
 liquor traffic has no right to exist. Our brewers, dis- 
 tillers and saloon-keepers are criminals. Lord Ches- 
 terfield, that cool-headed statesman, calls them "artists 
 in human slaughter." When Mohammed returned to 
 Mecca, eight years after the hegira, he saw 360 idols set 
 
TEMPERANCE REFORM. 179 
 
 up in the city, and, pointing to them with his sword, he 
 said: "Truth is come. Let falsehood be abolished." 
 So let this government point to the 248,992 saloons in 
 America and say: "Truth has come. Let iniquity be 
 abolished." Prohibition prohibits in our peniten- 
 tiaries. Prohibition prohibited in the White House 
 for four years under the hand of Mrs. R. B. Hayes. 
 Prohibition prohibits in Maine and Kansas. And pro- 
 hibition will ultimately prohibit in every State in the 
 Union. 
 
 Miss Frances E. Willard carried the white flag of 
 prohibition to the Republican National Convention, 
 and they rejected it. She carried it to the Democratic 
 National Convention, and they rejected it. She car- 
 ried it to the Prohibition National Convention, and 
 they received it. And there it will abide until some 
 party shall carry it to Washington and place it in the 
 hand of the Statue of Liberty on the Capitol, and 
 where it will remain forever. 
 
 We have no harsh terms to apply to the old parties. 
 The Democratic party has vindicated the rights of the 
 States and given us prohibition in the South. The 
 Republican party has freed the slaves, maintained our 
 national unity, and given us a currency that floats on 
 a par with gold the world over. But the first espouses 
 low license and the second high license in the North. 
 The Republican party reminds me of Lincoln's story. 
 When a man came to him and wanted him to give a 
 certain general advice in the war, he said: "I am not 
 up in military tactics. I let my generals do it their 
 own way." Then after a moment he said: "I like a 
 
180 REFORMATION PRINCIPLES, 
 
 strong ox. But when he gets hung on a fence he is 
 trying to jump, so that he can not hook or kick, he is in 
 a bad predicament." That is the position of the Re- 
 publican party. It is on the fence. For twenty years 
 it has been saying to its voters who have a conscience: 
 "Only vote with us this time and then we will take up 
 the liquor question." It is well put by Neal Dow. 
 A man had a trained dog. He held up a cracker and 
 said to the dog to roll over and he would give it to 
 him. When the dog rolled over and looked up for his 
 reward he ordered him to repeat it. After the dog 
 had rolled over twenty times he put the cracker in his 
 pocket. His friend said: "Are you not going to give 
 him the cracker?" "Oh, no," he said; "it will do for 
 another time." The time has come for these empty 
 promises to cease. Moral questions are to the front 
 and must be settled. The party that declares for the 
 destruction of the liquor traffic, the preservation of the 
 Sabbath, a uniform national divorce law, equal rights 
 to all our citizens, the purification of the ballot, and 
 moral civil service reform, is the party that will be 
 called to guide the ship of state in the future. Provi- 
 dence has given our nation a high calling. The words of 
 Alexander Hamilton are true: "It is ours to be either 
 the grave in which the hopes of the world shall be en- 
 tombed, or the pillar of cloud that shall pilot the race 
 on to its millennial glory. Let us not forget our im- 
 mortal trust." 
 
 IV. Leadership on the part of the Church, There 
 are four possible positions for the Church. 
 
 I. Opposition. This does not represent the atti- 
 
TEMPERANCE REFORM. . 181 
 
 tude of the Church. Some of her members are op- 
 posed to the movement, but the Church is not. 
 
 2. Indifference. For various reasons there is much 
 indifference on the part of many of her members, but 
 the Church is deeply interested. The red-faced man 
 in Dickens who sighed for the good old times, the 
 grand old times, has his counterpart to-day. But the 
 former days were not better than these. In the even- 
 ing the boys used to say: "It is time for worship and 
 toddy." But where is the Christian home now where 
 this is true? 
 
 3. Co-operation. Many years ago the whisky jug 
 was a necessity in the harvest- field, the decanter at the 
 feast, and the bottle for the casual meeting. When 
 the light became more intense, church members drank 
 on the sly. Deacon Jones would visit Elder Smith. 
 After chatting awhile, Elder Smith would say to his 
 little girl who had been listening to them, "Mary, I 
 think your mother wants you in the kitchen." Then 
 he goes to the cupboard, opens the door, takes down 
 a black bottle and fills the glass. After they have 
 drank he puts it away, and when his wife comes in 
 they look as pious as if they had been singing psalms. 
 But that day is past. And although a few good men 
 like Dr. Crosby insist on taking a glass of good wine 
 when they like, the Church looks down upon it. The 
 Church is co-operating. 
 
 4. Leadership. This is her normal position. If 
 Confucianism made China a temperate nation; if Budd- 
 hism made India a temperate nation; if Mohammed- 
 anism made the countries of Islam temperate, then 
 
182 REFORMATION PRINCIPLES. 
 
 Christianity will make America temperate. The Church 
 met Rome Pagan in the early Christian centuries, and 
 after three centuries' righting, Paganism went down and 
 Christianity ascended the throne of the Csesars. In 
 the middle ages the Church met Rome Papal, and after 
 ten centuries the Papacy was driven back and Protest- 
 antism started upon a new career. The Church drew 
 her sword against the slave system in this land and 
 prevailed. And shall she quail before the liquor traffic? 
 The decree has gone forth. The Church must arise, 
 contend, conquer and triumph. 
 
 In the battle of Lodi, May 10, 1790, Napoleon drove 
 the Austrians over the Adda. Their batteries, how- 
 ever, still commanded the bridge which spanned the 
 river. In the face of the cannon, Napoleon ordered 
 his columns to cross the bridge. "It is impossible 
 to pass those batteries," said Marshal McDonald. 
 "'Impossible' is not in the French dictionary," replied 
 Napoleon; "Forward, march!" And seizing a banner, 
 he rushed upon the bridge. His men followed with a 
 shout, and a victory was won which secured for him 
 the possession of Lombardy. Such courageous lead- 
 ers are needed in the sacramental host. One man 
 filled with such invincible enthusiasm could chase a 
 thousand, and two could put ten thousand to flight. 
 
 If the churches in Cincinnati decreed it, the saloon 
 would go before one week. If the churches in the 
 United States ordered it, the saloon would be driven 
 into the deep sea before one month. But the trouble 
 is, they do not say it. They are like the men of 
 Gadara, afraid of losing their political pigs. Shame, 
 
 
TEMPERANCE REFORM. _- 183 
 
 that pigs should be valued more than men and princi- 
 ple! Let the Church come forward. The kingdom is 
 hers. She must go in and possess it. Napoleon said 
 to his soldiers as they approached the pyramids of 
 Egypt: "Forty centuries look down upon you." Sixty 
 centuries are looking down upon the Church in Amer- 
 ica. May she be faithful. Swing the lamps, break 
 the pitchers, and shout, "The sword of the Lord and 
 of Gideon!" Farrar speaks of Turner's magnificent 
 picture of "The Slaver." The slave-ship was being 
 chased by a British frigate, and was throwing her 
 slaves overboard into the trough of the encrimsoned 
 sea, and her cruel spars stood out black against the 
 burning sky. As he stood gazing intently upon the 
 picture, a friend looking over his shoulder said : " That 
 is Turner's sermon against the slave-trade." We want 
 such sermons against the liquor traffic. Let the eighty 
 thousand pulpits in this land proclaim the truth. 
 Slavery fell before the truth fearlessly spoken, and the 
 liquor traffic will also fall before it. 
 
 Eschylus wrote much and was justly famous as a 
 leader of thought. This, however, he regarded as a 
 matter of small importance; but he boasted that he 
 had fought at Marathon. By and by men will see that 
 the only circumstance in human life worthy of emphasis 
 is the fact that a man has been engaged in the great 
 battle for truth and righteousness. 
 
CHAPTER XL 
 
 THE MEDIATORIAL DOMINION OF CHRIST. 
 
 Christ's .dominion is twofold, absolute and official. 
 As God, he always possessed unlimited power. That 
 power is inherent, necessary and underived. It can 
 not be increased, diminished or nullified. But as God- 
 man, his authority is official and delegated. In the 
 economy of redemption the Father sits as the repre- 
 sentative of the Triune God. He is sovereign. This 
 sovereignty is not an attribute of his nature, but a pre- 
 rogative of his person. It is universal, absolute and 
 immutable. He appoints, he commands, he requires, 
 he supports, he accepts, he rewards. The Son vol- 
 untarily became the official subordinate of the Father. 
 He is the "righteous servant" of Jehovah. The 
 Father appointed him universal ruler. This official or 
 delegated power is his mediatorial dominion. 
 
 The people of God can never sufficiently appreciate 
 this office. It is the strong pillar which upholds the 
 whole mediatorial work. It is the corner-stone of the 
 Church's foundation. It is the sine qua non of the 
 prophetic and pontific offices. It is the golden key 
 that unlocks the whole system of revealed truth. In 
 the Garden of Eden he was revealed to the first guilty 
 pair as a king treading upon the neck of his enemy. 
 The seed of the woman shall bruise the serpent's head. 
 
MEDIATORIAL DOMINION OF CHRIST. ^ 185 
 
 Melchizedec revealed him as a priest upon his throne, 
 Moses as law-giver, David as a conquering king, 
 and Solomon as a universal and glorious king. Jacob 
 saw him as king: "The scepter shall not depart 
 from Judah until the Shilo come." Balaam prophe- 
 sied: "There shall come a star out of Jacob, and a 
 scepter shall rise out of Israel." His advent is an- 
 nounced as the coming of the Church's king: "Rejoice 
 greatly, O daughter of Zion; shout, O daughter of 
 Jerusalem; behold, thy King cometh unto thee." 
 Her members are invited to behold the excellencies of 
 their king: "Go forth, O ye daughters of Zion, and 
 behold King Solomon with the crown wherewith his 
 mother crowned him in the day of his espousal, in the 
 day of the gladness of his heart. " He is graciously 
 discovered to the believing heart as king: "Thine eyes 
 shall see the king in his beauty." The saints are re- 
 quired to exult in their king: "Let the children of 
 Zion be joyful in their king." The believer is over- 
 whelmed with his manifestation as king: "Woe is me! 
 for I am undone; for mine eyes have seen the King, 
 the Lord of Hosts." The star-led magi asked: "Where 
 is he that is born king of the Jews?" Nathaniel con- 
 fessed: "Thou art the king of Israel." He confessed 
 himself a king before Pontius Pilate: "To this end was 
 I born and for this cause came I into the world, that I 
 might bear witness unto the truth." The Church cel- 
 ebrates his ascension as a triumphal entrance into his 
 capital: "Lift up your heads, O ye gates, and be ye 
 lifted up, ye everlasting doors, and the King of Glory 
 shall come in." And in heaven he sits upon the great 
 
186 REFORM A TION PRINCIPLES. 
 
 white thrown receiving the homage of the whole uni- 
 verse: "Worthy is the Lamb!" 
 
 I. His authoritative investiture with royal preroga- 
 tives. "Gave him to be head." "There was given 
 unto him dominion and glory and a kingdom." "I 
 appoint unto you a kingdom, as my Father hath ap- 
 pointed unto me." By the "decree" of Jehovah, he 
 was formally appointed "king" in the councils of eter- 
 nity when the covenant of grace was ratified. "I have 
 made a covenant with my chosen, I have sworn unto 
 David my servant, thy seed will I establish forever, 
 and build up thy throne to all generations." The 
 "Ruler in Israel" had his "goings forth from of old, 
 from everlasting." "I was set up from everlasting, 
 from the beginning, or ever the earth was." In the 
 fullness of time his appointment was publicly acknowl- 
 edged in the unction of the Holy Spirit at the Jordan: 
 "God, thy God, hath annointed thee with the oil of 
 gladness above thy fellows." The authority with 
 which he was thus invested made all his garments to 
 "smell of myrrh and aloes and cassia, out of the ivory 
 palaces." But it was in his coronation that his regal 
 power was openly and formally recognized. Then "he 
 sat down on the right hand of the majesty on high," 
 "far above all principality and power, and might, and 
 dominion, and every name that is named, not only in 
 this world, but in that which is to come," "a scepter 
 of righteousness" was placed in his right hand, "a 
 crown of pure gold" was set upon his brow, "thousand 
 thousands ministered unto him, ten thousand times ten 
 thousand stood before him." His "chariots were 
 
MEDIATORIAL DOMINION OF CHRIST. . 187 
 
 twenty thousand, even thousands of angels;" on his 
 vesture and on his thigh a name was written, King of 
 kings and Lord of lords, and the whole universe was 
 made to ring with the loud acclaim: "Worthy is the 
 Lamb!" All this is attested by unimpeachable wit- 
 nesses. The Father deposeth, "yet have I set rrty 
 king upon the holy hill of Zion." The Son himself 
 testified: "All power is given unto me in heaven and 
 in earth." The spirit of prophecy, which "is the tes- 
 timony of Jesus," deposeth: "I beheld in the night 
 visions, and behold, one like the Son of Man came 
 with the clouds of heaven, and came to the Ancient 
 of days, and they brought him near before him, and 
 there was given him dominion, and glory and a king- 
 dom, that all people, nations and languages should 
 serve him. His dominion is an everlasting dominion 
 which shall not pass away, and his kingdom that which 
 shall not be destroyed. " The apostles concur in this 
 evidence: "God hath highly exalted him, and given 
 him a name which is above every name." "And every 
 creature which is in heaven, and on earth, and under 
 the earth, and such as are in the sea, and all that in 
 them are,'' are heard saying, "blessing, and honor, 
 and glory, and power be unto him that sitteth "upon 
 the throne, and unto the Lamb forever and ever!" 
 What need we any further witness? Such united, 
 harmonious and unequivocal testimony sets the matter 
 forever at rest. It is our king who speaks. His voice 
 is full of majesty. Let all the earth keep silence be- 
 fore him. 
 
 The Greeks had a fable concerning the island of the 
 
188 REFORMATION- PRINCIPLES. 
 
 Sirens. They located it near the southwestern coast 
 of Italy. There were two or three female musicians 
 upon it, whose strains enchanted all who came by, and 
 when allured to land, were at once made victims. 
 When Ulysses went by he filled the ears of his Argo- 
 nauts with wax, and lashed himself to the mast. He 
 heard the music and wished to land, but could not. 
 The rest heard not and so passed on. When Orpheus 
 went by, the music of whose lyre enchanted not only 
 beasts, but rocks and trees, he produced so much bet- 
 ter music than the sirens that no one desired to land. 
 They had better music on board. 
 
 Ulysses is the moralist lashed to the post of duty by 
 the thongs of a strong resolution. He hears the music 
 of worldly temptation and wants to yield, but his res- 
 olution holds him. Orpheus is the Christian with bet- 
 ter music in his soul. The love of Christ constraineth 
 him. The first has a name to live while he is dead. 
 The second has Christ formed in his heart the hope of 
 glory. "For me to live is Christ." 
 
 The National Reform Association proposes to enlist 
 a band in whose souls the music of loyalty to Jesus has 
 complete mastery, and by and by we will have the 
 soul of this great nation converted into a lyre, which, 
 struck by the plectrum of the mediatorial scepter, sends 
 forth the sweetest strains of loyalty to King Jesus. 
 "Blessed is the nation whose God is the Lord." 
 
 "Love took up the harp of life 
 And smote on all the chords with might; 
 Smote the chord of self, which, trembling, 
 Passed in music out of sight." 
 
MEDIATORIAL DOMINION OF CHRIST. 189 
 
 II. The character and essence of the mediatorial do- 
 minion. It is not an earthly and temporal, but a spir- 
 itual and eternal kingdom. "My kingdom is not of 
 this world." It is spiritual in its origin, "the kingdom 
 of heaven;" in its subjects, "ye are not of this world;" 
 in its laws, "the law is spiritual;" in its end, "the king- 
 dom of God is not meat and drink, but righteousness, 
 and peace, and joy in the H'oly Ghost; and in its ^ad- 
 ministration, "not by might, nor by power, but by my 
 Spirit, saith the Lord." Its officers are spiritual, for 
 they are clothed not with magistratical, but ministerial 
 authority. They bear not the "sword," but "the keys 
 of the kingdom of heaven." Its army is spiritual, 
 "good soldiers of the cross of Christ." Its weapons 
 of warfare, offensive and defensive, are spiritual: the 
 Bible, the sharp two-edged sword, which proceedeth 
 out of his mouth, who is Alpha and Omega, the ar- 
 rows of the king which pierce the hearts of his ene- 
 mies; the cross, "the power of God and the wisdom of 
 God;" and the immaculate life of him whose meat 
 and whose drink it was "to do the will of him that 
 sent Him." "The weapons of our warfare are not 
 carnal, but mighty through God to the pulling down 
 of strongholds." And its sphere is the heart and con- 
 science; "the kingdom of God is within you." 
 
 We are not to suppose from this that the dominion 
 of the reigning Mediator is limited to his covenant 
 people. His kingdom is in the world, though not of 
 it, and is capable of being affected favorably or unfa- 
 vorably by earthly and temporal powers; therefore he 
 has been made "Head over all things to his Church." 
 
190 REFORMATION PRINCIPLES. 
 
 The purpose for which this universal power is exer- 
 cised determines its character. Its object is spiritual, 
 "to his Church." It follows accordingly that his un- 
 limited dominion is spiritual. When Solomon was 
 building the temple upon Mount Moriah, he had 
 hewers of wood felling and transporting cedars from 
 the forests of Lebanon; stone-cutters in the quarries 
 of the vale shaping and fitting every block of marble 
 for its place in the walls; artificers making castings in 
 the plain of Zarthan, and moulding and carving works 
 of gold and silver. There seemed to be no connec- 
 tion between these different classes of workmen. 
 But the royal architect had his plan, and presently the 
 temple arose in majestic glory and beauty without 
 "the sound of axe or hammer." So the Lord Jesus 
 Christ is building his spiritual temple. The men who 
 are projecting railroads, building ships, constructing 
 steam engines, laying submarine telegraphs and in- 
 venting telephones, are preparing a highway and 
 transportation for him; philosophers and scientists are 
 preparing implements for his work; theologians and 
 Biblical critics are training his workmen; ministers and 
 missionaries are felling timbers and quarrying marble; 
 famine and pestilence are the furnace in which the gold 
 and silver are purified and moulded; cyclones, torna- 
 does and wars are the blastings of his quarry, and na- 
 tions are the hammers with which he breaks in pieces 
 the hard and flinty rock. The natural eye can see no 
 connection between these different and widely sepa- 
 rated interests; but the Divine Architect has his plan. 
 His temple is rising up through the generations, and 
 
MEDIATORIAL DOMINION OF CHRIST. - 191 
 
 at last our New Testament Zerubbabel will lay the 
 headstone of the corner amid the shoutings of a jubi- 
 lant universe, "Grace, grace unto it." 
 
 In the year 79, Vesuvius burst out into an eruption, 
 shaking the earth, filling the air with clouds of ashes, 
 and striking such terror into all hearts that men 
 thought not only was the world coming to an end, but 
 the gods were suffering. The cities of Pompei, Her- 
 culaneum and Stabia were buried beneath a mound of 
 ashes, sand and cinders, and remained hermetically 
 sealed for seventeen hundred years. Recent excava- 
 tion discovered the remains of a soldier at the gate 
 that looked toward the burning mountain. The skele- 
 ton was clad in its rusty armor, the helmet on his 
 empty skull, and his bony fingers still closed upon his 
 spear. Amid the confusion of that fatal night this 
 Roman sentinel had been forgotten, and as "Rome re- 
 quired her serftinels, happen what may, to stand at 
 their post, he had to choose between dishonor and 
 death. He chose the latter. He would not purchase 
 life at the expense of a soldier's honor or the price of 
 his oath. " He was faithful unto death. His fideiity 
 to the Caesars was only equaled by the devotion of the 
 soldiers of the cross to "the Captain of our salvation." 
 The National Reform Association is enlisting all 
 Americans who will be true to the King of kings. 
 
 III. The unlimited extent of the mediatorial domin- 
 ion. In the second chapter of Hebrews, Paul quotes 
 the eighth psalm and then proves that David referred 
 to Christ. "Thou madest him a little lower than the 
 angels; thou crownedst him with glory and honor, and 
 
192 REFORMATION PRINCIPLES. 
 
 didst set him over the work of thy hands; thou hast 
 put all things in subjection under his feet.'' This lan- 
 guage can not refer to man in his fallen state, for as a 
 matter of fact all things are not subject to him. "We 
 see not yet all things put under him. But we see 
 Jesus, who for the suffering of death was crowned with 
 glory and honor." "All things are delivered unto me 
 of my Father.'' "All power is given unto me in heaven 
 and in earth.'' "And hath put all things under his 
 feet and gave him to be head over all things to his 
 church." "The head of all principality and power." 
 "He is Lord of all. " The words "delivered," "given," 
 "put" and "gave" mark this as "mediatorial power," 
 and "all," "all things," "all power," express its uni- 
 versality in the largest sense. His dominion embraces 
 all inanimate and irrational creation; the sun, moon 
 and stars, the clouds and bottles of heaven, the earth, 
 with its roomy continents anchored MI still roomier 
 seas, and all that move in them. Asia, with its lofty 
 mountains and vast plateaus, extending through all 
 the climatic zones of the Northern hemisphere; its 
 Tigris, Euphrates and Ganges rivers; its mineral, veg- 
 etable and animal wealth; Africa, with its vast table- 
 land, the Sahara, the Soudan and Southern plateau, 
 surrounded by mountain ranges; the famous Nile and 
 its luxurious valleys and jungles; Europe, with its Alps 
 and Pyrenees, its Danube and Rhine, its great pillars 
 of science, literature and art, its wealth and industries; 
 South America, with its three great highland systems 
 the Andes, the Plateau of Guiana and the Table- 
 land; Brazil, its great Amazon, its gold and platinum 
 
MEDIATORIAL DOMINION OF CHRIST. ^ 193 
 
 and diamonds; North America, with its Cordilleras, 
 extending from the Isthmus of Panama to Behring 
 strait, its rich valleys and fertile plains, its great lakes 
 and rivers, its mines and forests, the islands of the sea, 
 with all their stores of riches and beauty all are his. 
 "The earth is the Lord's and the fulness thereof." 
 "Thou madest him to have dominion over the works 
 of thy hands;" "thou hast put all things under his feet; 
 all sheep and oxen, yea, and the beasts of the field, 
 the fowls of the air, and the fish of the sea, and what- 
 soever passeth through the paths of the seas." "The 
 day is thine, the night also." Accordingly we read 
 that he sent "darkness upon Egypt;" the sun stood still 
 upon Gibeah, and the moon upon the valley of Aijalon; 
 "the shadow went back ten degrees on the sun-dial 
 of Ahaz;" "the stars in their courses fought against 
 Sisera;" "they were more which died with hailstones 
 than they whom the children of Israel slew with the 
 sword;" "the waters of the Jordan rose and stood up;" 
 "the smell of fire did not come upon the clothes" of 
 the three children in Nebuchadnezzar's furnace; the 
 angel "shut the lions' mouths" so that they did "not 
 hurt Daniel when cast into their den;" "the ravens fed 
 Elijah during the famine;" "the frog, the locust and 
 the dog-fly" plagued Egypt, and quails came for Israel 
 in the wilderness. 
 
 Pass from the lowest to the highest orders of crea- 
 tion. His dominion includes angels and archangels, 
 thrones and dominions, and principalities and powers, 
 in heavenly places. The holy angels are his obedient 
 servants. "Bless the Lord, ye his angels, that excel 
 
194 REFORM A TION PRINCIPLES. 
 
 in strength, that do his commandments, hearkening 
 unto the voice of his word.'' "Are they not all min- 
 istering spirits, sent forth to minister to those who are 
 heirs of salvation?" We know little about the angels, 
 but we have reason to believe that space is peopled 
 with these bright spirits going to and fro from heaven 
 on errands of mercy, and that each individual believer 
 has a guardian angel attending him from birth to 
 death, and from earth to glory. Evil angels are sub- 
 ject to his scepter. Through death he destroyed him 
 that had the power of death; that is, the devil. He 
 spoiled principalities and powers and made a show of 
 them openly, triumphing over them in his cross. He 
 holds wicked spirits under chains of darkness to the 
 judgment. He holds the keys of hell and of death. 
 Believers need not fear Satan. He is a chained lion 
 and can go no further than our King gives him per- 
 mission. Some good people are in constant dread of 
 him. Let them remember those beautiful words: 
 "Surely there is no enchantment against Jacob, neither 
 is there any divination against Israel. '' 
 
 Between these two extremes of creation stands man. 
 Holy men are his willing servants. They delight to 
 do his will. Ungodly men are his unwilling subjects. 
 "Wicked hands" are ever accomplishing his "determi- 
 nate counsel.'' He makes the wrath of man to praise 
 him, and the remainder of wrath he restrains. The 
 king's heart is in his hand, and he turneth it as the rivers 
 of waters are turned. He hath made even the wicked 
 for the day of trouble. All associations of men, 
 whether civil or religious, whether commercial, literary, 
 
MEDIATORIAL DOMINION OF CHRIST. ^ 195 
 
 political or ecclesiastical, are subject to him. The na- 
 tions are the shields of the earth with which he defends 
 his body, the Church. His providence is universal. 
 "It extends from the roofless heavens to the bottom- 
 less pit." His kingdom is over all. The sun, moon 
 and stars make obeisance to this Joseph. The clouds 
 are his chariot. He makes his way on the wings of 
 the wind. The flaming fire is his minister. The gold 
 and silver are his, beasts of the forest and cattle on a 
 thousand hills. He sits upon the circle of the earth, 
 and before him the inhabitants are as grasshoppers. 
 The nations are but the drop of a bucket in his hand. 
 Before him angels veil their faces. Ezekiel's vision of 
 the wheels represents providence in its nature, mys- 
 tery, wisdom and universality. These wheels were 
 subject to one like the Son of Man on a throne above. 
 The Lamb in the midst of the throne takes the book of 
 God's purposes, breaks the seals, blows the trumpets 
 and pours out the vials, causing earthquakes, famines, 
 pestilence and war, and thus overturns, overturns and 
 overturns all opposition to his reign, and carries for- 
 ward the divine scheme until the kingdoms of this 
 world have become the kingdoms of our Lord and of 
 his Christ. Then will there be voices from the four 
 living ones before the throne, and the twenty-four 
 elders, and the one hundred and forty-four thousand; 
 voices from the angels, ten thousand times ten thousand, 
 and thousands of thousands; voices from all kindreds, 
 and tongues, and people, and nations; voices from the 
 fowls of the air, beasts of the field and fish of the sea; 
 voices from the higher spheres and cloudy sky; voices 
 
196 REFORM A TJON PRINCIPLES. 
 
 from reprobate men and devils in the pit: " Worthy 
 is the Lamb that was slain to receive power, and riches, 
 and wisdom, and strength, and honor, and glory, and 
 blessing." 
 
 THE WONDERS OF HIS PROVIDENCE. 
 
 Rev. David Nelson, in his "Cause and Cure of Infi- 
 delity," has recorded a number of facts which are of 
 interest to all. Air once breathed is not fit to be in- 
 haled the second time. Exhaled air is poisonous, and 
 if we are compelled to breathe the same air again and 
 again we must all die. There is a provision for this. 
 The air cast out of the lungs is heavier than the other 
 and sinks to the ground. But it will certainly pile up, 
 strata above strata, taking first the animals whose nos- 
 trils are nearest the ground, and finally killing us. 
 That can not occur, for the grasses and weeds and 
 flowers and leaves drink it up as the fleece the dew. 
 In the winter time there is no green thing to perform 
 this office. Then the streams and lakes and rivers 
 perform it. The frosts may sheet these with ice. Then 
 the winds sweep away these poisonous vapors into the 
 lakes and seas. From decaying animal and vegetable 
 matter there arises a poisonous vapor called hydrogen 
 gas. It is lighter than common air and ascends to the 
 clouds. But the air above will become charged with 
 it if not removed. There is another gas in the air 
 called oxygen, and this, united with hydrogen, forms 
 water; but it takes a powerful force to unite them. As 
 the earth revolves upon its axis a current of electricity 
 is generated which encircles the earth. This is very 
 powerful, as we know from the fact that when it leaps 
 
MEDIATORIAL DOMINION OF CHRIST. . 197 
 
 from the clouds to the earth it sometimes shatters 
 mighty oaks. When it thus powerfully leaps from one 
 cloud to another it strikes together these two gases 
 and forms water. You have noticed it rain harder 
 just after a flash of lightning or a peal of thunder. 
 Thus rank poison is converted into a refreshing shower. 
 
 In midsummer the heat increases very rapidly dur- 
 ing the early part of the day. If it continued increas- 
 ing at the same rate until night the harvest hands 
 would be driven from the fields and the crops con- 
 sumed. But it does not. Sprinkle a room on a very 
 hot day and the water soon evaoorates. During the 
 process the room is made cooler. As the water was 
 converted into mist it took up the heat or caloric in 
 the room and carried it away. Take away heat and 
 you have cold left. So the summer sun shining on the 
 fountains and streamlets, lakes and rivers, converts the 
 water into mist, which is constantly flying away with 
 the caloric, and the heat does not become unendur- 
 able. At twilight in midsummer it becomes cooler. 
 The cold increases during the early part of the night. 
 Should it continue to increase at the same rate until 
 the morning, all the crops would be destroyed by 
 frost. But it does not. As the cold increases, this 
 mist is again changed into water and descends in the 
 form of dew. When converted into water it again 
 parts with the heat that it took up, so that the heat it 
 took away in the day-time it brings back at night. So 
 there is a provision made against destructive heat in 
 the day-time and destructive cold at night. 
 
 Some substances mix with water more readily than 
 
198 REFORMATION PRINCIPLES. 
 
 common clay, others not so readily. Sugar and water 
 mix at once. Sulphur and water commingle with 
 great difficulty. Now, had our earth been of the same 
 consistency as sulphur, the rains would have swollen 
 the rivers without profiting the soil; but a kind Provi- 
 dence has made it neither one nor the other, but a 
 happy mean. As a farmer takes up his axe, or saw, 
 or plow, he can profitably remember that of the twen- 
 ty-nine metals iron is more plentiful than all the rest, 
 more tenacious and durable, and it alone may be 
 mended by the process of welding; but all these are 
 natural provisions. Have we any extraordinary? 
 Take the map of South America, and you will find 
 that the mountains skirt the sea instead of being in the 
 center of the continent. In those inland territories 
 they have no rains. The Andes mountains are very 
 high. The trade-winds carry the clouds against them 
 and there is a perpetual thunderstorm. The rivers 
 are kept in a constant freshet, and they are very large. 
 This answers the purpose of irrigation. The hot sun 
 shines upon these descending showers in the Andes 
 and converts much of them into mist. This is con- 
 verted into dew during the night. The dews are heavy 
 in South America, almost amounting to showers. "It 
 does not rain in Egypt, and there is no mountain in 
 the proper place to intercept the cloud, nor is there 
 any current of passing clouds to be there condensed, 
 even had the Andes lifted their heads along the shores 
 of the Red Sea. No cause, or combination of causes, 
 is found powerful enough to water plentifully the fields 
 of Egypt, yet it has been called the granary of the 
 
MEDIATORIAL DOMINION OF CHRIST. ^ 199 
 
 world. I. Egypt is unlike every and any kingdom 
 of which we have read, in being not level merely, but 
 flat enough to be overflown. 2. A river runs through 
 the middle, large enough to flood a wide range of the 
 earth's surface. 3. The Mountains of the Moon invite 
 the clouds, or a number of causes unite to produce the 
 result. It rains there with sufficient profusion to 
 swell a river high enough to cover a kingdom. The 
 Nile rises in the Mountains of the Moon. 4. The dis- 
 tance from where the Nile receives the rain to Egypt 
 is sufficiently protracted. It takes the flood several 
 months to descend, so that the waters do not reach 
 the fields where they are needed too soon, or at an 
 improper season of the year. 5- The rains fall at the 
 proper season of the year, and in sufficient abundance." 
 "Greenland is without a forest. Do you ask how 
 they are warmed in winter? Sailors tell us that train oil 
 is their fuel. If you had no other resource or fuel than 
 train oil you could not get that, for the whale is ordered 
 to swim nearest to those who most need his flesh; but 
 wood is wanting. Their houses must be covered, 
 their spears and javelins must have handles. Without 
 domestic or hunting utensils, boats or fishing tackle, 
 their homes can not be tenanted; without wood^these 
 things can not be made. Travelers tell us that a cer- 
 tain current of ocean, or certain winds, or both united, 
 bear along in the proper direction the once stately 
 tree, and another and another, with abundant con- 
 stancy, and lodge the needed forest between the 
 islands. There it remains until needed by those whom 
 the Lord forgets not. The soil does not nourish the 
 
200 REFORM A TION PRINCIPLES, 
 
 needed oak for their convenience, but the billows obey 
 his voice and bear it to them." A single glance at 
 these adaptations is sufficient to satisfy us that all 
 God's works are tributary to man's well-being and 
 happiness. The same Being who made man, formed, 
 it is evident, the animals that minister to his comfort. 
 Animal life, again, is dependent on vegetable life, and 
 vegetable life is dependent on the soil and atmosphere; 
 and so the wide earth is seen to be one great whole. 
 Animal and vegetable life are again dependent on the 
 changes of the seasons produced by the relation be- 
 tween the earth and the sun, on the length of the days 
 of the year, and these are occasioned by the laws and 
 adjustments of the solar system. The solar system, 
 again, is manifestly connected in the government of 
 God with other systems; for it appears that our sun is 
 advancing nearer to certain fixed stars and moving 
 away from 6*thers, and that in obedience to laws which 
 regulate other suns and systems of suns; so that we 
 see this vast, majestic, interminable universe of God is 
 all made tributary to man's well-being and happiness. 
 "How manifold, Lord, are thy works! In wisdom 
 hast thou made them all. " 
 
 CHRIST IN HISTORY. 
 
 The historian, John Von Muller, says Jesus Christ is 
 God's purpose in history. "The gospel is the fulfill- 
 ment of all hope, the perfection of all philosophy, the 
 interpreter of all revolutions, the key to all the seem- 
 ing contradictions of the physical and moral world; it 
 is life; it is immortality. Since I have known the Sa- 
 
 
MEDIATORIAL DOMINION OF CHRIST. ^ 201 
 
 vior, everything is clear; with him there is nothing I 
 cannot solve." 
 
 Dr. Schaff says: "Take away Jesus Christ, and the 
 human race is left without an animating soul, without 
 a purpose, an inexplicable enigma." Jesus Christ, 
 "the life and light of men," sheds life and light back 
 upon the night of heathenism, and the twilight of Ju- 
 daism, and forward through all the ages of subsequent 
 development. In what respect do the events preced- 
 ing the incarnation of Jesus Christ appear preparatory 
 thereto? Both heathenism and Judaism had a distinct 
 and efficient part in paving the way for this event, and 
 each in its two-fold aspect of positive and negative 
 results. Heathenism demonstrated that a "salvation 
 devised by man, with the means at his command," was 
 impossible, and that "neither nature nor art, neither 
 worldly wisdom nor culture, neither oracles nor mys- 
 teries, neither philosophy nor theosophy, neither po- 
 litical institutions, nor industry, neither sensual indul- 
 gence nor luxury," could satisfy the craving of the 
 soul or restore to man the inward peace he had lost. 
 Thus "humbling their pride and awakening in nobler 
 spirits a sense of need," heathenism prepared man for 
 salvation. Judaism, on the other hand, produced the 
 conviction that "the weak and beggarly elements" 
 "could not make the comers thereto perfect." 
 
 Heathenism also produced positive results. "It had 
 yielded great and important results in the domains of 
 science, art and human culture, which became hand- 
 maid to religion, when brought to own the power of 
 that truth which the Lord had revealed. It furnished 
 
202 REFORM A TION PR I NCI PL RS. 
 
 forms which, from their depth, distinctness, and cor- 
 rectness, their ready adaptation and general suitable- 
 ness, proved most fit for presenting and developing 
 new truths which were to issue from Judah's land. It 
 also produced contemplation and study both of nature 
 and of mind, of history and of life, which in many 
 respects even opened the way and prepared a soil for 
 the great realities of salvation. Socrates gave faint 
 echoes of Christian doctrine and life in tracing his 
 deepest thoughts and motives to divine suggestions, 
 and in willingly surrendering the enjoyments of this 
 world, in the confident hope of gaining that which was 
 spiritual and eternal. The speculations of Plato even 
 more closely and fully approximated Christian views. 
 That philosopher collected the scattered germs of his 
 great predecessor's teachings. In his profound, spec- 
 ulative and poetic mind they sprang up unfolded to a 
 new mode of contemplating the world, which came 
 nearer that of Christianity than any outside of revela- 
 tion. The philosophy of Plato spake of man as claim- 
 ing kindred with the Deity, and led him beyond what 
 is seen and sensuous to the eternal prototypes of the 
 beautiful, the true, and the good, from which mankind 
 had fallen; thus awakening in him a deep longing for 
 the blessings he had lost." Kurtz. 
 
 These two philosophers have been of incalculable 
 advantage to Christianity, in that "their systems were 
 presented in such a form as to be available to Christian 
 science, in its inquiries and dogmatic statements." 
 
 But this heathenistic preparation is still more clearly 
 seen when viewed from a political standpoint. "As 
 
MEDIATORIAL DOMINION OF CHRIST. 203 
 
 they had refused allegiance to the personal and living 
 God, they were impelled by a sort of inward necessity 
 to concentrate the mental and physical powers of man- 
 kind, and through them all the powers of nature and 
 the products of the various zones and continents, and 
 subject them to one man the representative of Deity." 
 This gave rise to those bloody conquests of Cyrus, of 
 Alexander, and of Caesar, which resulted in the over- 
 throw of the Chaldean, the Medo-Persian, and the 
 Macedonian empires successively, and which culmi- 
 nated in the Roman dynasty, the goal of universal 
 empire. This was the greatest and strongest mon- 
 archy, Satan's visible kingdom in the world, and it was 
 permitted to reach the climax of glory that the Savior, 
 in visibly overcoming Satan's kingdom in its greatest 
 strength and glory, might obtain a more complete and 
 ostensible triumph over Satan himself. When Satan 
 tempted Christ, he no doubt argued thus: "See this 
 great Roman empire, which embraces all the kingdoms 
 of the world. See its unity, its wealth, and its power. 
 See the glory of its capitol on the seven hills. See 
 these great Roman roads, stretching from Britain on 
 the north to Palestine on the south, and from the 
 Straits of Gibraltar on the west to the river Euphrates 
 on the east. See the iron beaks of her navies crushing 
 all opposition upon the seas and her thundering legions 
 trampling all upon land. See how the Greek language 
 has been introduced in every province, thus suspend- 
 ing the judgment by which the languages were con- 
 founded. All this is mine. I am the controlling 
 power. My will is supreme. All this will I give thee, 
 etc." 
 
204 REFORM A TION PRINCIPLES. 
 
 Thus we see in that empire all nations united in one 
 universal civilization, which "rendered it comparatively 
 easy to circulate the fresh blood poured by the Church 
 into the veins of nations." 
 
 Still another fact: About 250 B. C., Ptolemy Phila- 
 delphus had the Old Testament translated into Greek, 
 and the Jews in the dispersion carried these Scriptures 
 into every country, erected synagogues, and had them 
 read every Sabbath. As James said in the Co.uncil at 
 Jerusalem, "Moses of old time hath in every city them 
 that preached him (Jesus) being read in the synagogue 
 every Sabbath day," so that all the world was on tip- 
 toe of expectation when Christ came; and when Paul 
 sounded the gospel trumpet at Rome, its notes went 
 reverberating through all the world. On the other 
 hand, Judaism was the chosen instrument in "prepar- 
 ing and maturing a salvation the benefits of which 
 were to be shared by all nations." Everything con- 
 nected with the history of this people bears reference 
 to the coming salvation. "Every revelation and dis- 
 pensation, all discipline and punishment, every prom- 
 ise and threatening; their constitution, laws and wor- 
 ship; every political, civil and religious institution all 
 tended toward this goal. In one sentence, Judaism 
 has supplied to the Church the substance, the divine, 
 reality; heathenism the human form, and the outward 
 means of developing and carrying forward the great 
 work." 
 
 It thus appears that during the first forty centuries 
 God was working toward the Cross. It is just as plain 
 that the last eighteen centuries have been occupied in 
 
MEDIATORIAL DOMINION OF CHRIST. , 205 
 
 establishing and enlarging Christ's kingdom in the 
 earth. And that work will go on until "the kingdoms 
 of this world become the kingdoms of our Lord and 
 of his Christ." 
 
 IV. The endless duration of the mediatorial domin- 
 ion. Paul's declaration that in the end he shall deliver 
 up the kingdom unto the Father, seems to put a pe- 
 riod upon it. But that passage must interpret itself. 
 In the same connection it is said: "Then shall the Son 
 also himself be subject unto him that put all things 
 under him, that God may be all in all." It is only in 
 his mediatorial character that the Son can be subject 
 to the Father. He must, then, continue to be the 
 Mediator through all eternity. But he can not be the 
 Mediator without retaining his mediatorial office. And 
 if he retain his mediatorial kingship, he must likewise 
 have his mediatorial kingdom, for a king without a 
 kingdom is an anomaly which heaven could not en- 
 dure. "Delivering up the kingdom," therefore, accord- 
 ing to the best critics, means bringing it to completion 
 and exhibiting it before the Father in the report of his 
 perfect work. He must reign until the judgment to 
 put his enemies beneath his feet, and then he must 
 reign through all eternity to keep them there. He 
 must reign till the end to bring his people to glory, 
 and then he must reign through all eternity as the 
 medium of their approach to the Father, the source of 
 their holiness and blessedness, and the reward of his 
 completed work. "Thy throne, O God, is forever and 
 ever." "Thy kingdom is an everlasting kingdom." 
 "His dominion is an everlasting dominion which shall 
 
206 REFORMATION PRINCIPLES. 
 
 not pass away, and his kingdom that which shall not 
 be destroyed." "He shall reign over the house of 
 Jacob forever; and of his kingdom there shall be no 
 end." "An entrance shall be ministered unto you 
 abundantly into the everlasting kingdom of bur Lord 
 and Savior Jesus Christ." "The. kingdoms of this 
 world are become the kingdoms of our Lord and of 
 his Christ; and he shall reign forever and ever." 
 
CHAPTER XII. 
 
 CHRIST THE KING OF NATIONS. 
 
 The mediatorial dominion of the Lord Jesus Christ 
 over the nations is the question of the hour. In the 
 early Christian centuries the Church was called to de- 
 fend the prophetic office of Christ. And hence those 
 ecumenical councils which met to determine the teach- 
 ings of the divine word. In the First Reformation in 
 Germany, in the sixteenth century, the Church was 
 called to defend the Pontific office of Christ. And 
 hence Luther's doctrine of a standing or a falling 
 Church, "The just shall live by faith." In the Second 
 Reformation in Scotland, in the seventeenth century, 
 the Church was called to defend the headship of Christ 
 "over his Church. And hence the fact that eighteen 
 thousand Covenanters were willing to lay down their 
 lives as martyrs rather than recognize a human head 
 in the Crjurch. But to-day the Church is called to 
 defend the Kingship of Christ over the nations. 
 
 I. The kingly authority of Christ follows from the 
 fact that the Father has granted him universal author- 
 ity as a reivard for his suffering and death. In the 
 vision of Daniel, otie like unto the Son of Man came 
 to the Ancient of days, and they brought him near 
 before him, "and there was given unto him dominion 
 and glory and a kingdom." "The Son of Man" is 
 Jesus Christ. The dominion is mediatorial because it 
 
REFORM A TION PRINCIPLES. 
 
 was "given." And it is universal because it includes 
 "dominion, glory, and a kingdom." The Savior said: 
 "All power in heaven and in earth hath been given 
 unto me." And the apostle said: "Because he be- 
 came obedient unto death, God also hath exalted him 
 and given him a name that is above every name." 
 These Scriptures clearly teach that his mediatorial do- 
 minion is universal. As Rutherford puts it, it extends 
 from the roofless heavens to the bottomless pit. In 
 the vision of Ezekiel, where he saw a wheel within a 
 wheel, whose "movements were high and dreadful," 
 we have a symbol of providence in its wisdom, its 
 power, its mystery, and its universality. And we are 
 expressly told that these wheels were subject to one 
 like unto the Son of Man who occupied the throne 
 above. The wheels of providence move at the bid- 
 ding of Jesus of Nazareth. And the apostle, as if in- 
 terpreting this vision, says: "Head over all things to 
 his Church." Solomon built his temple on Mt. Mo- 
 riah. He sent one boon of hands to the forests of 
 Lebanon to fell timbers, another to the quarries in the 
 mountains to get out stones, and a third to the plains 
 to make castings. These men could see no connection 
 between their work and the temple. But the royal 
 architect understood it. And so thoroughly had he 
 matured his plans that when the timbers were brought 
 from the forest, and the stones from the quarries, and 
 the castings from the plains, the building went up 
 "without sound of axe or hammer." The Lord Jesus 
 Christ is building his temple. You hear of "wars and 
 rumors of wars." That is the Mediator felling tim- 
 
CHRIST TIfE KING OF NATIONS, * 209 
 
 bers. You see nation dashed against nation and king- 
 dom against kingdom until blood flows to the horses' 
 bridles. That is the blasting in the mediatorial quarry. 
 You see moral revolutions which result in the blend- 
 ing of nations. That is the Mediator making castings. 
 To-day men suffer under what they are pleased to call 
 the hard times. They feel the pressure, but they do 
 not realize that it is the hand of the reigning Media- 
 tor. And we are in his hand as clay in the hand of 
 the potter, and he makes one vessel to honor and 
 another to dishonor at his pleasure. Christ is head 
 over all these departments of providence to his Church. 
 This necessarily includes dominion over the nations. 
 Since the Church has her existence among the nations, 
 and is capable of being affected favorably or unfavor- 
 ably by them, it is greatly to be desiderated that he 
 have authority over them. Without admitting his 
 mediatorial supremacy over the nations, how could he 
 give effect to that grand command which 1 issued from 
 his lips: "Go ye into all the world, preach the gospel 
 to every creature. Teach all nations?" Is the Savior 
 in these lofty proclamations unrighteously invading the 
 kingdom of another, and usurping authority over it? 
 That must be the inference if he is not mediatorial 
 King of nations. Suppose Queen Victoria should set 
 up her throne in the United States and call upon the 
 citizens to flock to her banner; would she be tolerated? 
 No. She would be branded as an usurper. The case 
 would be different, however, if she were to go into one 
 of the provinces of England, that had revolted, and 
 call upon its citizens to return to their former allegiance. 
 
210 REFORM A TION PRINCIPLES. 
 
 Christ, in thus commissioning his ambassadors, is only 
 providing to make reprisals from a kingdom that had 
 withdrawn allegiance from its legitimate sovereign, and 
 erected the standard of rebellion in the earth; and he 
 has received authority to subdue the rebellious and to 
 rule in the midst of his enemies. Without granting 
 the headship of Christ over the nations, his special 
 kingdom, which "is not of this world," would take its 
 rise in usurpation, and its claims would be maintained 
 at the expense of law and order. (See Dr. A. Sym- 
 ington's lecture on Second Reformation.) Cortez had 
 no right to lead his companions into Mexico. Napoleon 
 had no right to enter Egypt, England had no right to 
 make war upon Afghanistan. But the Lord Jesus Christ 
 has a perfect right to lead his armies into all the nations 
 of the earth and demand submission, because he has 
 been commissioned by the Father. To this every 
 Christian heart responds with a hearty amen. 
 
 In 1776, there were forty-six earnest men yonder in 
 Philadelphia, who signed the Bill of Rights, and solemnly 
 pledged their lives, their fortunes and their sacred 
 honor in its defense. In 1871, there were 146 earnest 
 men in Pittsburgh, who signed a covenant, and, lifting 
 up their hands before God, they solemnly pledged 
 their lives, their fortunes and their sacred honor in de- 
 fense of the crown-rights and royal prerogatives of 
 the Lord Jesus Christ. The company who now pub- 
 lish this is a great host. In that hour of defeat and 
 disaster to the Covenanters in Scotland an unknown 
 knight lifted his visor and discovered their well-known 
 leader their own William Wallace. A shout was 
 
CHRIST THE KING OF NATIONS. f 211 
 
 raised, and defeat was changed to victory. The Cap- 
 tain of our salvation is before us. He will lead us to 
 certain victory. 
 
 Between A. D. 1095 and 1270, there were seven 
 crusades in Europe. Their object was to rescue the 
 Holy Sepulchre from the hands of the infidel. Per- 
 haps 3,000,000 souls, including 80,000 children, were 
 sacrificed in this wild enterprise. The first crusade, 
 after losing many armies by battle, famine and disease, 
 entered Jerusalem four years after the "Holy War" 
 had been proclaimed. This crusade was preached by 
 Peter the Hermit. In his burning zeal he traveled 
 through Europe until the people were all a flame of 
 fire. The Pope, Urban I., took it up. Two councils 
 were held. At the second, in Clermont, France, the 
 Pope made a great oration. "The pent-up emotions 
 of the crowd burst forth, and cries of Deus vult (God 
 wills it) rose simultaneously from the whole audience." 
 The crusade was decreed and Deus vult was made the 
 war cry by the order of the Pope. 
 
 The National Reform Association is preaching an- 
 other crusade. It has for its object rescuing this gov- 
 ernment from the hands of the enemies of the King of 
 kings, and placing it in the hands of his friends. The 
 effect of the Eastern Crusade was to break the night 
 of the Dark Ages which rested upon Europe, and 
 open up the way for the introduction of Eastern civili- 
 zation. The effect of this Western Crusade will be the 
 overthrow of the kingdom of Satan and the establish- 
 ment of the kingdom of truth and righteousness. The 
 liquor traffic will be abolished, secret societies will be 
 
212 RE FORM A TION PRINCIPLES. 
 
 disbanded, our land will have her Sabbaths, our princes 
 shall be peace and our exactors righteousness. "Thou 
 shalt be called Hepzibah and thy land Beulah; for the 
 Lord delighteth in thee and thy land shall be married." 
 II. It follows front analogy. Angels and authorities 
 and powers in heaven are made subject to him. He 
 rules over them, not merely by a secret, invisible con- 
 trol, but by a moral sovereignty, commanding the 
 services of holy angels, and restraining the rebellious. 
 More: Marriage is a moral ordinance of God, origi- 
 nating in nature. The Sabbath is a moral ordinance 
 of heaven, having its necessity in the very nature of 
 man. But both of these are declared in the New 
 Testament to be under law to Christ. Nations are 
 moral ordinances of God, created and regulated by the 
 moral law. Does it not follow that nations are also 
 under law to Christ, and especially since their duties 
 and functions are fully set forth by his own apostle, 
 acting under his direction, in the thirteenth chapter of 
 Romans? Furthermore:' Man was created a social 
 being. He is by nature asocial being. He can not exist 
 without society. He is in his normal state in society 
 just as in the family. No man can divest himself of his 
 relations and obligations to civil society. The first 
 covenant transaction that God ever entered into with 
 man was with, him as a member of civil society. The 
 covenant of works was not made with Adam as an in- 
 dividual, for it affected a race. It was not made with 
 him as an ecclesiastic, for the Church had then no ex- 
 istence. The Church was neither needed nor consti- 
 tuted until after the fall. But this first covenant trans- 
 
CHRIST THE KING OF NATIONS. , 213 
 
 action constituted the State and established the rela- 
 tions existing between it and God. Man broke covenant 
 with God and fell. He fell as a social being. Yes, 
 fallen, if you please, as low as you please, he is still a 
 social being. Christ comes and redeems man. He 
 redeems him as a social being. He makes him a citi- 
 zen of his kingdom, with .all those social faculties 
 which underlie and give rise to civil society. Since 
 civil society was made for man, and man as a social 
 being is a subject of Christ, will it not follow that civil 
 society is also subject to Christ? 
 
 III. It follows from the fact that the moral law has 
 been made the rule of the mediatorial government. 
 Law has been revealed in a three-fold form: I. Law 
 absolute, or the will of the Creator imposed upon the 
 creature. This consists of two parts a precept and a 
 penalty. 2. Law economic, or law in a covenant form. 
 This differs in two respects from the first, a. In that 
 a promise is annexed to the fulfillment of it. b. In 
 that the consent of the subject is secured. This is the 
 form of law under which our first parents were placed 
 in Eden. They broke the law. In doing so they for- 
 feited the promise, lost the ability to keep it, or even a 
 knowledge of it, and incurred the curse. This is the 
 position of the whole human race ever since. It thus 
 became necessary to have a republication of this law. 
 And God descended upon Sinai, and amid the fire.and 
 smoke, the- blast of the trumpet and roaring of thunder, 
 delivered this law with his own voice to indicate its 
 majesty and authority; and wrote it in his own auto- 
 graph with his own finger upon two tables of stone, to 
 
214 REFORMATION PRINCIPLES. 
 
 indicate its perpetuity. That law is founded on the 
 eternal distinctions of right and wrong, distinctions 
 strong and irriversible as the granite bases of the ever- 
 lasting mountains. Man cannot alter it. Man did not 
 enact the laws of the storms, and he cannot abrogate 
 them. They are higher than he. Man did not enact 
 the laws of the tides, and he cannot annul them. They 
 are higher than he. So man did not enact the moral 
 ^law, and he can not abrogate it. It is higher than he. 
 That moral law has been made the rule of the media- 
 torial government. 3. Law mediatorial. When Moses 
 came down from the mountain and saw the golden calf, 
 he dashed the tables to pieces, to indicate that the law, 
 as a covenant of works, had been broken. God directed 
 him to hew out two other tables, and he reproduced 
 the law with his own finger on these, and he directed 
 that they be kept in the ark beneath the mercy-seat, 
 as a rule of life in the hands of a Mediator. Christ is 
 the Mediator. The moral law is in his hands as our 
 rule of life. We are under this law to Christ. But 
 nations are moral beings and subject to this moral law. 
 They are, therefore, subject to Christ. 
 
 IV. It follows from the positive declarations of the 
 Scriptures. Here there are three classes of passages. 
 I . Commands addressed to civil officers in their official 
 capacity. "Be wise now, therefore, O ye kings; be 
 instructed, ye judges of the earth; serve the Lord in 
 fear; kiss the Son." "Kings and judges" include all 
 civil officers, supreme and subordinate. "Serve the 
 Lord" meas to take his will as the supreme standard. 
 "Kiss the Son" is loyally to recognize him as the di- 
 
CHRIST THE KING OF NATIONS. , 215 
 
 vinely appointed Ruler. When Samuel had anointed 
 Saul, the king of Israel, he kissed him and said: "Is 
 it not because the Lord hath anointed thee to be king 
 over his people?" "Kiss the Son" acknowledge him 
 as the divinely-appointed King in this land. And how 
 can our nation better discharge that duty than by 
 making a constitutional recognition of the Lord Jesus 
 Christ as the King of kings? The fact is, this nation 
 has the Lord Jesus Christ on its hands. The question 
 is, What will we do with our King? Will we unite 
 with his enemies and say: "Away with him!" or will 
 we unite with his friends and say: 
 
 "Bring forth the royal diadem, 
 And crown him Lord of all ?" 
 
 Epictetus was a stoic philosopher in Rome during the 
 reign of Nero. He wrote: "Dare to look up to God 
 and say, Deal with me in the future as thou wilt; I am 
 of the same mind as thou art; I am thine; I refuse 
 nothing that pleases thee; iead me where thou wilt; 
 clothe me in any dress thou choosest." The National 
 Reform Association is seeking to unite all American 
 citizens who can look up into the face of the King of 
 kings and use these words: "Thine are we, David, and 
 'on thy side, thou son of Jesse." 
 
 2. The titles applied to Christ. He is called "The 
 Governor among the nations," "God's first-born, 
 higher than the kings of any land," "the Prince of the 
 kings of the earth," "King of kings" and "Lord of 
 lords." These are not empty titles. The Scriptures 
 would not mock the Savior by applying terms to him 
 without a meaning. There is a fact lying behind each 
 
216 RE FORM A TION PRINCIPLES. 
 
 one of these titles. And that fact is, the Lord Jesus 
 Christ is the divinely-appointed King of nations. The 
 question is: Will we recognize that great fact? The 
 War of the Rebellion was caused by the Southern 
 States refusing to recognize the anthority of the Gov- 
 ernment at Washington. The authority of the General 
 Government is not more certainly over every State in 
 the Union than is the authority of the Lord Jesus 
 Christ over every nation of the earth. And the differ- 
 ent States in the Union are not under more obligation 
 to acknowledge the supremacy of the General Govern- 
 ment than is every nation of the world to acknowledge 
 the authority of the Lord Jesus Christ. The nations 
 are in rebellion against him. But he has received au- 
 thority to rule in the midst of the rebellious. "And 
 he must rule until all his enemies be made his foot- 
 stool. " Once there was a rebellion in England. A 
 great army of mutinous subjects was mustered. They 
 marched to London and encamped before the city. 
 But they had no leader to whom they would entrust 
 themselves in making the assault. Days were spent 
 in wrangling. At this juncture the king came out, un- 
 armed and unattended, entered the camp, and offered 
 himself as their leader. The shout arose simultane- 
 ously from every quarter, "God save the king." They 
 were won forever. The nations are in rebellion against 
 the King of kings. They are also at strife with one 
 another as to who shall be greatest. By and by Im- 
 manuel will appear in the midst of them, calling upon 
 them to bow to him; and then all will say: "Blessed 
 is he that cometh in the name of the Lord." 
 
CHRIST THE KING OF NATIONS. 217 
 
 3. The prophetic declarations, "All nations shall 
 serve him," "All the mighty kings of earth shall bow 
 down before him." When the seventh trumpet sounded 
 there were voices in heaven saying: "The kingdoms 
 of this world are become the kingdoms of our Lord 
 and of his Christ, and he shall reign forever and ever." 
 The last three verses of the 52d chapter of Isaiah and 
 all the 53d chapter form one separate oracle. The 
 theme is "The sufferings of Christ and the glory which 
 should follow." The position of the seer is between 
 the cross and the throne. He sees the suffering past; 
 he sees the glory to come. It is written somewhat in 
 the form of a dialogue. There are four parts: (a.) God 
 the Father speaks from the excellent glory, declaring 
 the glory of the Messiah as following and growing out 
 of his humiliation, sufferings and death. 52: 13-15. 
 (b.) The complaint of the early evangelists that so 
 few of the Jews believed their report of these facts. 
 53: i. (c.) The response of the Jewish converts to 
 this complaint, assigning the reason why the Jews re- 
 jected Christ. It was on account of the meanness of 
 his origin "a root out of dry ground;" the abjectness 
 of his external appearance "no form or comeliness" 
 and the number, variety and severity of his sufferings 
 "stricken, smitten of God and afflicted." Coupled with 
 this is a fuller account of the origin, history, character, 
 and results of the sufferings of Christ. 53: 2-10. 
 (d.) God the Father again speaks, confirming the dec- 
 laration. The Messiah, in the midst of his sufferings, 
 is the object of his complacential love, and this love is 
 discovered in exalting him to his own right hand and 
 
218 REFORMATION PRINCIPLES. 
 
 clothing him with all authority. 53: n, 12. "He 
 shall see of the travail of his soul and shall be satis- 
 fied." "All nations shall serve him." The object of 
 the National Reform Association is to realize the ful- 
 fillment of this prophecy. 
 
 The book of Revelation may be regarded as history 
 written beforehand. The author divides it into three 
 parts: The things that he had seen, the vision of the 
 first chapter; the things that are, the letters to the 
 seven churches, in the second and third chapters; and 
 the things that shall be hereafter, the prophetical part 
 of the book, extending from the fourth chapter to the 
 close. The prophecy is introduced by a vision in the 
 fourth and fifth chapters, in which we have brought 
 to our view the constitution of the mediatorial govern- 
 ment. God the Father occupies the throne in the ex- 
 cellent glory. In his hand is a sealed book, repre- 
 senting his secret purposes. When no creature could 
 take the book or look thereon, Jesus came forward and 
 took it, indicating that God's purposes have been com- 
 mitted to him for execution. The book discloses three 
 septenaries, seven seals, seven trumpets and seven 
 vials. These may represent three distinct periods in 
 the Church's history the seal period, the trumpet 
 period and the vial period. The seal period repre- 
 sents the mediatorial judgments upon Rome Pagan, 
 beginning with the time of the Apostle and continuing 
 to 323 A. D., when Constantine came to the purple. 
 Paganism went down and Christianity ascended the 
 throne of the Caesars. The breaking of the seventh 
 seal brings upon the stage seven angels, with seven 
 
CHRIST THE KING OF NATIONS. 219 
 
 trumpets. The blowing of these trumpets represents 
 Christ's judgment upon Rome nominally Christian. 
 Constantine removed the capital from Rome to Con- 
 stantinople. This was the entering wedge to the 
 division of the empire, so that henceforth we have the 
 Eastern, or Greek Empire, with its Greek Church, and 
 the Western, or Latin Empire, with its Latin Church. 
 The first four trumpets represent the divine judgments 
 on the Latin Empire, and bring it down to 456 A. D., 
 when Rome became a tributary dukedom. The next 
 three woe trumpets represent God's judgment on the 
 Greek Empire, bringing up the Saracen cavalry and 
 compassing its destruction in 1453, when Constantino- 
 ple fell before the Ottoman power. The blowing of 
 the seventh trumpet brings seven other angels on the 
 stage, with seven vials full of the seven last plagues. 
 These represent the mediatorial judgments upon Anti- 
 Christ the Roman hierarchy, the apostacy of history. 
 The first vial was poured out in the First Reformation. 
 The sixth v,ial is being poured out to-day on the river 
 Euphrates, drying it up, i. e., Turkey in Europe grad- 
 ually being disintegrated. When that is completed, 
 the Apostle sees three unclean spirits, like frogs, com- 
 ing up, one out of the mouth of the dragon, another 
 out of the mouth of the beast, and a third out of the 
 mouth of the false prophet, representing, perhaps, 
 heathenism, Mohammedanism and Roman Catholicism. 
 These form an alliance on the field of Armageddon, 
 and then the seventh vial is poured out upon them, 
 bringing an unprecedented hailstorm from above and 
 a great earthquake from beneath, and swallowing up 
 
220 REFORM A TION PRINCIPLES. 
 
 these enemies of the King. And then the angel pro- 
 claims in the heavens, "The kingdoms of this world 
 are become the kingdoms of our Lord and of his 
 Christ, and he shall reign forever and ever." The Na- 
 tional Reform Association has the eye of its faith fixed 
 upon this grand consummation. 
 
 There are two marks by which a psalm may be known 
 to be Messianic: First, where you have a descrip- 
 tion of a perfection of character and conduct, a depth 
 of humiliation, a number, variety and severity of suffer- 
 ings, a suddenness and completeness of delivery, a 
 hight of exaltation and a universality and permanence 
 of dominion, which can be true only of the Lord Jesus 
 Christ; second, where the psalm is quoted in the New 
 Testament and applied to Christ. The i8th Psalm 
 bears both these marks. The theme of the psalm is 
 "The sufferings of Christ and the glory which should 
 follow." According to Dr. Brown, the author divides 
 it into six parts: 
 
 1. The prelude, or poem. Vs. 1-3. Ln this, the 
 Messiah addresses the Father as his rock, fortress,, 
 shield, etc., indicating that God would preserve him in 
 the midst of, and ultimately deliver him from, all ene- 
 mies and dangers. 
 
 2. The Messiah's sufferings, his exercises under those 
 suffering, and the results of those exercises. Vs. 4-6. 
 He was overwhelmed with the floods, bound with the 
 cords, and entangled in the snares of death. He cried 
 to God. God heard and answered him. 
 
 3. His preternatural deliverance. Vs. 7-19. God 
 entered his chariot and came down. When it touched 
 
CHRIST THE KING OF NATIONS. ^ 221 
 
 the earth, the earth shook to its center. It is en- 
 swathed in clouds of smoke. The lightnings flash, the 
 burning coals beneath his feet. He shoots out his 
 arrows and scatters the enemy. A great revolution 
 follows; the sea becomes dry land; the dry land, sea; 
 the channels of the waters were discovered. He drew 
 the Messiah out of deep waters. He brought him out 
 of prison and gave him large liberty, because he de- 
 lighted in him. 
 
 4. His prayer of thanksgiving for deliverance. Vs. 
 20-31: "The Lord rewarded me according to my 
 righteousness. To the merciful thou wilt show thyself 
 merciful." 
 
 5. The Messiah's conquest of the nations. Vs. 
 32-42. He pursued and overtook them. He leaped 
 over the wall and cast them out like dirt that lies in 
 the street. 
 
 6. His universal and permanent dominion. Vs. 43- 
 50: "Thou hast made me the head of the heathen; a 
 people whom I have not known shall serve me." And 
 he shall reign forever and ever. This last the National 
 Reform Association is seeking to realize. 
 
 These prophecies are yet to have their fulfillment. 
 Will our nation put herself in line, and endeavor to 
 realize their accomplishment? God has called us to 
 take the lead among the nations in bringing in the 
 millennial reign. A writer in the Bibliotheca Sacra 
 has said: "All the lines of history point to America as 
 the place, and the present age as the time, when the 
 true relation between the human and the divine in civil 
 affairs shall be realized." 
 
222 REFORM A TION PRINCIPLES. 
 
 Seven cities competed for the honor of being the 
 birthplace of Homer. The National Reform Associa- 
 tion is seeking to have this nation enjoy the honor of 
 being the first to bring back King Jesus whom the 
 Jewish nation rejected and exalt him to the throne in 
 this land. 
 
 V. It follows from the duties which the reigning 
 Mediator requires of nations. 
 
 I. He requires a constitutional recognition of him- 
 self as King of nations. The chief end of national ex- 
 istence is embodied in the command, "Honor the 
 King." For refusing to do this, Nebuchadnezzar was 
 sent forth to eat grass like an ox, and the impious Bel- 
 shazzar was vilely cast down. Nations are Christ's 
 subjects, and must formally acknowledge him. The 
 Constitution of every State in the Union must contain 
 a recognition of the General Government. So the 
 Constitution, written or unwritten, of every nation, 
 must acknowledge "the Governor among the nations." 
 The Constitution is the nation's letter of instruction to 
 its government, directing how its will shall be carried 
 out. That "letter of instruction" should reflect the 
 moral character and purpose of the nation. The Con- 
 stitution is "the translation into legal language of the 
 forces of the nation. " And as it calls into exercise 
 the great powers with which God has clothed the na- 
 tion, it should recognize the sovereignty of him who is 
 the source of all authority and power. The Constitu- 
 tion is the nation's declaration of principles, and so 
 should contain a clear, distinct and explicit recognition 
 of the authority of the Lord Jesus Christ, who is "King 
 
CHRIST THE KING OF NATIONS. 223 
 
 of kings and Lord of lords," and the nation's pledge 
 to serve and obey him. The Constitution is the sail- 
 ing chart of the Ship of State, which is fixed and set- 
 tled for all circumstances of wind and weather, and the 
 position of the bright and morning star, and the path 
 of the ecliptic, along which the Sun of righteousness 
 moves, should be clearly marked. The Constitution 
 is the supreme law of the land, and as "any law that 
 contravenes the law of God is no law at all," it should 
 fully acknowledge the absolute supremacy of the divine 
 law. "There is a law higher than the Constitution." 
 But our Constitution does none of these things. We 
 are obnoxious to the judgments of the reigning Medi- 
 ator. Being a moral person, a nation is as much bound 
 to acknowledge its obligations to Christ's throne as the 
 individual. It will not do to say our Christian usages 
 are sufficient. It must be a formal and authoritative 
 recognition of her King. Here is a man who never 
 swears, or steals, or blasphemes, or lies, or profanes 
 the Sabbath. He is a perfect Pharisee. But he re- 
 fuses to profess the name of Christ. What will you 
 say of that man's religion? You say, It is vain. He 
 is deceiving himself. He is living in open violation of 
 Christ's known command to profess his name before 
 men, and to avail himself of the seals of the covenant. 
 So the nation may have a multitude of religious cus- 
 toms and usages, all distinctively Christian, yet so long 
 as she refuses or fails to publicly profess her allegiance 
 to Christ's throne, it is all a vain show. The words of 
 Christ are true of nations as well as individuals, "He 
 that is not for me is against me." But the Constitu- 
 
224 REFORM A TION PRINCIPLES. 
 
 tion is -the nation's mouth-piece, the nation's declara- 
 tion of principles, and so long as there is no distinct 
 and explicit recognition of God's throne found there, 
 the nation is in an attitude of rebellion against him. She 
 is upon the side of his enemies, just as certainly as a 
 family that neglects family-worship is distinctively 
 worldly; or the Unitarians and Jews, who refuse to 
 pray in the name of Christ, are avowedly against him. 
 It is evidently the nation's duty to formally recognize 
 Christ's mediatorial authority in her Constitution. In- 
 stead of thus acknowledging him, there has been a 
 studied omission of his name. In thirty-seven out of 
 forty-two State Constitutions God is recognized (Ken- 
 tucky, Louisiana, Michigan, Oregon and West Virginia 
 are silent), but not one recognizes Christ. 
 
 In the hour of the nation's trial, in 1863, the Senate 
 of the United States honored the King of kings. That 
 body asked President Lincoln to appoint a day for 
 national confession of sin against God, "encouraged," 
 as they expressed it, "in this day of trouble by the 
 assurances of his word to seek him for succor according 
 to his appointed way through Jesus Christ. " But 
 when President Harrison was earnestly requested to 
 make a suitable recognition of the Lord Jesus Christ 
 in his first Thanksgiving proclamation he entirely ig- 
 nored him. As a nation, in and through our Consti- 
 tutional Government, we ignore the name and honor of 
 "the Lord's Anointed One." Not one of the Thanks- 
 giving proclamations of our Presidents contains "the 
 Name that is above every name. " With two or three 
 exceptions the Governors of our States have ignored 
 
CHRIST THE KING OF NATIONS. ^ 225 
 
 him in their proclamations. The Governor of Penn- 
 sylvania, in his Thanksgiving proclamation, made the 
 recognition of Jesus which his Christian heart prompted, 
 and had his paper printed. But when a Jew objected, 
 he recalled it, and erased all reference to the King of 
 kings. The infamy reached its climax in a town yon- 
 der in Western Pennsylvania, when the Christian min- 
 isters and their churches united with a Jewish rabbi and 
 his synagogue in a Thanksgiving service and agreed 
 not to mention the name of Jesus of Nazareth in the 
 service. The Methodist minister protested, and would 
 not take part in the service. Oh, the ingratitude, to 
 exclude Christ from his house! Are we not posing as 
 a Christian nation with Christ left out? Are we not 
 guilty of the highest degree of ingratitude? a vice "so 
 odious among upright men that even the heathen King 
 Philip of Macedon once branded a previously favorite 
 soldier in the forehead with the words, 'the ungrateful 
 guest? in punishment of an outrage upon a citizen by 
 whom the soldier had been befriended in time of 
 need." He has said: "My glory will I not give to 
 another." "Hear ye, acknowledge my might." 
 
 Porsenna, the King of Clusium, in Etruria, laid 
 siege to Rome at the instigation of Tarquin the Proud, 
 who had been expelled from the City of Seven Hills. 
 This caused great suffering within the walls. Three 
 hundred of the noblest Roman youths swore that they 
 would slay him at the peril of their lives. The lot fell 
 on C. Mucius. He entered the Etruscan camp in dis- 
 guise. Not knowing Porsenna, he slew his secretary 
 instead. He was at once seized. Approaching a red- 
 
226 REFORMATION PRINCIPLES. 
 
 hot altar he laid his arm upon it until it was consumed. 
 Then, turning to the King, he said: "Rome is full of 
 men ready for such sacrifice." This terrified the King, 
 and he made peace with Rome. Whether this story, 
 as told by Livy for history, be legendary or not, it 
 illustrates the power of consecration. Mucius was 
 consecrated to Rome. Archbishop Cranmer, when 
 brought to the stake, resolves that the hand that had 
 signed his recantation should perish first, and so he 
 holds it in the flames until it fell from his body. He 
 did this for Christ's sake, 
 
 I have recently seen a little book entitled, "Three 
 Modern Martyrs, Livingstone, Gordon and Patteson. " 
 The author holds them up to show that the spirit of 
 entire consecration has not perished from the earth. 
 The National Reform Association wishes to enlist con- 
 secrated men and women, those who are willing to do 
 and endure any and every thing in his name; who 
 would rather go to prison and death than sacrifice their 
 sacred honor or trample upon a single blood-bought 
 principle; who will not consult with flesh and blood, 
 but, moved by the impulse of a noble purpose and 
 high resolve, will pass though fire and flood to victory. 
 
 2. A constitutional recognition of their duty as the 
 divinely-appointed keeper of the moral law. Moses 
 gave this charge to the nation of Israel: "Behold I 
 have taught you statutes and judgments, even as the 
 Lord my God commanded me, that ye should do so in 
 the land whither ye go to possess it. Keep, there- 
 fore, and do them; for this is your wisdom and your 
 understanding in the sight of the nations. And what 
 
CHRIST THE KING OF NATIONS. f 227 
 
 nation is so great that hath statutes and judgments so 
 righteous as all this law which I set before you this 
 day." Their chief magistrate was directed "to write 
 him a copy of this law in a book," and to read it "all 
 the days of his life, that he may learn to fear the Lord 
 his God, to keep all the words of this law, and these 
 statutes to do them." To Joshua it was said: "This 
 book of the law shall not depart out of thy mouth; 
 but thou shalt meditate therein day and night; that 
 thou mayest observe to do according to all that is 
 written therein." David charges Solomon, his suc- 
 cessor: "Be thou strong and show thyself a man; and 
 keep the charge of the Lord thy God, to walk in his 
 ways, to keep his statutes, and his commandments, 
 and his judgments, and his testimonies as it is written 
 in the law of Moses." These commands are constitu- 
 tional law. Therefore, the nation should make them 
 such. 
 
 3. A constitutional provision of moral and religious 
 qualifications for their officers. The Scriptures specify 
 these qualifications. A talent for politics: "Woe unto 
 thee, O land, when thy king is a child! Thou shalt 
 provide out of all the people able men. Take ye wise 
 men of understanding, and I will make them rulers 
 over you." Morality: "Moreover, thou shalt provide 
 out of all the people men of truth, hating covetous- 
 ness. He that ruleth over men must be just. Mercy 
 and truth preserve the king. If a ruler hearken to 
 lies, all his servants are wicked. It is not for kings, O 
 Lemuel, it is for kings to drink wine, nor for princes 
 strong drink, lest they drink and forget the law, and 
 
228 REFORMATION PRINCIPLES. 
 
 pervert the judgment of any of the afflicted. " "Thou 
 shalt provide out of all the people such as fear God. 
 He that ruleth over men must be just, ruling in the 
 fear of God." The fear of God is the very sum and 
 essence of true piety. And it would seem that a pro- 
 fession of religion is implied in the Canon: "One 
 from among thy brethren thou shalt set over thee; 
 thou mayest not set a stranger over thee who is not thy 
 brother. " Natural, moral and religious qualifications 
 are required. Officers must be "men of excellent 
 abilities, of unimpeachable character, and of sound 
 piety." Hence, it follows that weak and ignorant men, 
 drunkards, libertines, Sabbath-breakers, profane swear- 
 ers, atheists, infidels, plotting Jesuits, and ranting 
 heretics should be constitutionally prohibited from 
 holding office. We want men such as Shakespeare 
 describes: 
 
 "His words are oaths, his oaths are oracles, 
 His love sincere, his thoughts immaculate, 
 His tears pure messengers sent from his heart, 
 His heart as far from fraud as heaven from earth." 
 
 4. An acknowledgment and an exemplification of 
 the duty of national covenanting with him. The na- 
 tion of Israel entered into covenant with him at Sinai. 
 Afterward she renewed that covenant, not once or 
 twice. The prophet, speaking of New Testament 
 times, says: "In that day shall five cities in the land 
 of Egypt speak the language of Canaan, and swear to 
 the Lord of hosts." "Thou shalt no more be termed 
 Forsaken; neither shall thy land be termed Desolate; 
 but thou shalt be called Hephzibah, and thy land 
 
CHRIST THE KING OF NATIONS. 229 
 
 Beulah: for the Lord delighteth in thee, and thy land 
 shall be married." A "land" is a nation, and "to be 
 married to the Lord" is to be in covenant with him. 
 This fact has been exemplified in France, Germany, 
 Switzerland and the Netherlands. The National Cove- 
 nant of Scotland, and the Solemn League entered into 
 by Scotland, England and Ireland, are a fulfillment of 
 the prophecy. They were national oaths of allegiance 
 to the Messiah. It is the duty of every nation so to 
 do. 
 
 5. An acknowledgment and performance of the na- 
 tion's duty to guard and protect the Church. By sup- 
 pressing all public violation of the moral law, by main- 
 taining a system of public schools, indoctrinating their 
 youth in the principles of morality and virtue, and by 
 exempting church property from taxation, the prophecy 
 is fulfilled: "Kings shall be her nursing fathers, and 
 queens her nursing mothers." By providing her funds 
 out of the public treasury for carrying on her aggress- 
 ive work at home and in the foreign field, the prophe- 
 cies are accomplished: "The kings of Tarshish and of 
 the isles shall bring presents; the kings of Sheba and 
 Seba shall offer gifts. He shall live, and to him shall 
 be given of the gold of Sheba." 
 
 IV. It follows from the fact that he administers the 
 judgments of God upon rebellious nations. "The Father 
 judgeth no man, but hath committed all judgment to 
 the Son." The treasures of wrath, as well as the treas- 
 ures of mercy, are at his disposal, and he pours out 
 the one upon his enemies, the other upon his friends. 
 Take Nebuchadnezzar's dream. The image, with its 
 
230 REFORM A TION PRINCIPLES. 
 
 head of gold, the Chaldean Empire; its arms of silver, 
 the Medo-Persian Empire; its belly and thighs of 
 brass, the Grecian Republic; its legs of iron, the Ro- 
 man Empire in its Greek and Latin divisions; the toes, 
 part of iron and part of miry clay, the ten kingdoms 
 of Europe; all were smitten by the kingdom of the 
 stone and became as chaff of the summer's threshing- 
 floor. Babylon, that mighty city, the terror of the 
 earth, behind its granite walls and brazen gates seemed 
 destined to remain forever "the beauty of the Chaldee's 
 excellency." But when "the little stone cut out with- 
 out hands" smote its defenses, they melted away like 
 snow beneath a vernal sun. The Medo-Persian Em- 
 pire, with its boundless wealth, its vast territory and 
 its great and well-disciplined armies, seemed immuta- 
 ble as the mountains; but the blast of the "stone" 
 brought it to the dust when the mighty conqueror, 
 Alexander the Great, entered Persepolis, the wonder 
 of the world, and reduced it to ashes. The Grecian 
 Republic, whose Macedonian soldiers, clad in their 
 armor of brass, had followed their leader until there 
 were no more worlds to conquer, crumbled and fell 
 when smitten by the "stone." The Roman Empire 
 with its cities and highways; its invincible legions, 
 "conquering every barbarous tribe and every civilized 
 people whom their march anywhere discovered; its 
 galleys, with their iron beaks, crushing all opposition 
 on the seas" seemed steadfast as the earth. But she 
 was crushed beneath a succession of calamities and 
 judgments. The barbarian hordes from the North 
 swept over her. Attila, "the scourge of God," boasted 
 
CHRIST THE KING OF NATIONS. 231 
 
 that "the grass never grew where the hoof of his horse 
 had trodden." Genseric came from the burning shores 
 of Africa and sacked Rome fourteen times. The Goth, 
 the Vandal and the Hun thundered at her gates, and 
 she fell. Then was that dark picture in Apocalypse 
 realized: "The sun became black as sackcloth and hair, 
 the moon became as blood, the stars of heaven fell to 
 the earth; and all the chief captains, and every bond- 
 man and every freeman called on the rocks and moun- 
 tains to fall on them and hide them from the face of 
 him who sitteth upon the throne, and from the wrath 
 of the Lamb " 
 
 Canon Farrar delivered a sermon before the stu- 
 dents of Cambridge, in 1873, on "The Voices of God 
 in History." He said: "What matter their force, their 
 splendor, their multitude, if they stand before the 
 mighty slow-moving chariot of the Eternal God ? Is 
 it the Kenite ? 'Strong is thy dwelling-place, and 
 thou puttest thy nest in a rock; nevertheless the Ke- 
 nite shall be wasted.' Is it Assyria ? 'The Lord, the 
 Lord of Hosts, shall send among his fat ones leanness, 
 and kindled under his glory a burning fire.' Is it 
 Egypt ? Her wise magicians shall be smitten with 
 fatuity, and the papyrus of her rivers fade. Is it gold- 
 en Babylon, the city of the oppressor? The dead 
 moving at his coming, ask her king with gibbering 
 taunts, 'Art thou also become weak as we? Art thou 
 become like unto us?' Is it purple Tyrus with her 
 priceless merchandise? 'Take a harp, go about the 
 city, thou harlot, thou hast been forgotten.' And so 
 with all. 'The nations shall rush like the rushing of 
 
REFORM A TION PRINCIPLES. 
 
 many waters, but God shall rebuke them, and they 
 shall flee afar off, and shall be chased as the chaff of 
 the mountains before the winds, and like a rolling thing 
 before the whirlwind. And behold at even-tide 
 trouble; and before the morning he is not.' 'This,' ex- 
 claims the prophet in a flame of triumphant zeal, 'this 
 is the portion of them that spoil us, and the lot of them 
 that rob us-.' " 
 
 Look at Europe to-day ! There is as little cohesion 
 as iron and miry clay. Nihilism in Russia, Communism 
 in France, Socialism in Germany, the Black Hand in 
 Spain, and Vaticanism in Italy, indicate the presence 
 of hidden forces more dangerous than .dynamite, 
 Germany and France are only separated by a single 
 river, and are longing to be at war. England, with 
 home-rule difficulties in Ireland, and threatened dis- 
 integration abroad, is driven to the wall. Her greatest 
 statesmen are at their wits' end. What mean the 
 great armaments of Europe, five millions under arms 
 and ten millions more who have spent the best part of 
 their days in preparing for active service? The Con- 
 queror is riding forth, and he proposes to have the 
 homage of those nations peaceably, if they will ; 
 forcibly, if he must. "I will overturn, overturn, over- 
 turn it ; and it shall be no more, until he comes whose 
 right it is; and I will give it him." 
 
 In the light of these facts let us look at our own 
 nation. Matthew Arnold said, "America holds the 
 future. " Separated by three thousand miles of sea 
 from the despotisms of Europe, and by four thousand 
 from the effete kingdoms of the East, it is beautiful 
 
CHRIST THE KING OF NATIONS. 233 
 
 for situation. A territory equal to that of all Europe, 
 twice as much arable land west of the Mississippi 
 river as east of it, it is capable of sustaining and 
 enriching one thousand millions of people. There are 
 two hundred thousand square miles of coal-fields 
 thirty-eight times that of all England. A mountain in 
 Montana is 85 per cent pure sulphur. It is marvelous 
 in its resources; "a land flowing with milk and honey. " 
 
 "Africa has high mountains in the east and low in 
 the west. America has high mountains in the west 
 and low in the east. The earth rolls out of the west 
 into the east. This causes westward currents. The 
 clouds floating westward are drained by Africa's east- 
 ern mountains and hence her great deserts. The 
 clouds pass over America and until they are drained 
 by the western mountains. We have no deserts. 
 Take your compass and set one foot on Manitoba and 
 open them until the other foot reaches a point on the 
 north where the bison and its young have been seen 
 grazing on the loth of May. That is the limit of the 
 wheat belt. Then turn your compass and the foot dips 
 in the Atlantic, in the Gulf, in the Pacific. That is the 
 American wheat field. Our population is doubling 
 every thirty years. Gladstone says, by the year 2000 
 we will have 800,000,000. " 
 
 It is just such a country as we would expect the 
 Mediator to prepare as the home of civil and religious 
 liberty. It is a striking providence that Luther was 
 only nine years old when Columbus was sailing west 
 to discover America ; so that while Luther, Calvin, 
 and the Reformers were announcing the principles of 
 
234 REFORM A TION PRINCIPLES. 
 
 religious liberty on the Continent, God was opening up 
 a home for them in the West. It is a striking provi- 
 dence that, by the flight of birds, Columbus was 
 carried southward, taking his Roman Catholicism to 
 South America, reserving North America for Protest- 
 antism. This country was settled by Christian men 
 with Christian ends in view. But, strange to say, in 
 setting up this government they ignored the claims of 
 the King of kings. Our Constitution does not contain 
 the name of God. It is silent as the grave respecting 
 the authority and law of the reigning Mediator. It is 
 a secular instrument. Morally, it is a compact of 
 political atheism. What are the facts? 
 
 "We, the people," is the first clause. We believe in 
 a government "of the people, by the people and for 
 the people." In so far as it is the people's right to 
 make the Constitution, elect their own officers and de- 
 termine the policy of the administration, civil govern- 
 ment is "an ordinance of man." But it is also an 
 ordinance of God. Christ says: "By me kings reign 
 and princes decree justice." He is the supreme author- 
 ity; the ultimate appeal. But in our Constitution "we, 
 the people," have arrogated to themselves this pre- 
 rogative. Is not that political atheism? "When the 
 President is inaugurated he shall swear or affirm." 
 Every President after George Washington and before 
 R. B. Hayes took the oath of office without an appeal 
 to God, the very essence of the oath. Rev. A. M. 
 Milligan, D. D., of Pittsburgh, wrote President Lin- 
 coln, in 1861, asking if he would not take the Presi- 
 dential oath in the name of God. He replied: "The 
 
CHRIST THE KING OF NATIONS. 235 
 
 relations between the Northern and Southern States 
 are so strained I would not dare violate the letter of 
 the Constitution. The name of God is not in that in- 
 strument." He took the oath without an appeal to God, 
 omitting the very essence of the oath. The Bible says: 
 "Thou shalt fear the Lord thy God, and swear by his 
 name" The framers of our Constitution took this 
 Bible oath, and with the penknife of Jehoiakim cut off 
 the name of God and introduced the mutilated oath 
 into that instrument. Does not that look like political 
 atheism? Again: "No religious test shall ever be 
 required as a qualification for office of trust in these 
 United States." Chief-Justice Story, in his "Com- 
 mentaries on the Constitution," said: "This provision 
 means that the Pagan, the Mohammedan, the Jew, the 
 Christian and the Infidel shall sit down in common at 
 the tables of our national council." The Bible says: 
 "Choose out able men, men of truth, fearing God and 
 hating covetousness, and place such to be rulers over 
 you. " A talent for politics, integrity, a heartfelt re- 
 gard for the will of God, are required; but our Con- 
 stitution sets aside these qualifications, and makes way 
 for the enemies of truth and righteousness. Is not that 
 political atheism? Moreover, "Congress shall make no 
 law respecting the establishment of religion, nor pro- 
 hibit the free exercise thereof." Eight years after the 
 adoption of this Constitution, Congress made a treaty 
 with Tripoli which has never been called in question 
 as to its constitutionality. It says: "This govern- 
 ment is in no sense founded upon the Christian relig- 
 ion, and makes no distinction between the Christian 
 
236 REFORMATION PRINCIPLES. 
 
 and the Mussulman." In 1808, President Jefferson was 
 petitioned by the New England ministers to proclaim 
 a fast. He refused. He said: "I am interdicted by 
 the Constitution from doing anything that pertains to 
 religion." In 1858, the Sabbath laws of California 
 were tried in the Supreme Court. Judge Terry de- 
 cided them unconstitutional, because they are a dis- 
 crimination in favor of Christianity, and so against 
 those religions that are not Christian. Judge Burnet 
 coincided with him. Since then California has had no 
 Sabbath law. In 1869, the Bible was tried in the Su- 
 preme Court at Cincinnati for being in the public 
 schools. Judge Welsh decided that, since the words, 
 "Bible, Christian and Christianity," do not occur in the 
 Constitution of the United States, the word "religion" 
 there must mean "man's religion." The Bible has no 
 right in the public schools. Ex-President Woolsey 
 said, in the Evangelical Alliance, in New York, in 1873, 
 "Our Constitution would require no change to be 
 adapted to a Mohammedan nation." What need we 
 any further witness! Furthermore: "This Constitu- 
 tion, and all the laws made in pursuance thereof, shall 
 be the supreme law of the land." In 1828, Congress 
 passed a law that the United States mail shall be car- 
 ried on the Sabbath, and to this day our nation has 
 been breaking the Fourth Commandment bylaw made 
 in pursuance of the Constitution. Our government 
 collects $95 ,000,000 revenue on whisky annually. This 
 is blood-money. The law is made in pursuance of the 
 Constitution. We need say no more. The facts fit 
 the claim. Our Constitution is a compact of political 
 
CHRIST THE KING OF NATIONS. ^ 237 
 
 atheism. In adopting it, we virtually said: "O King 
 of kings, we propose to run this nation independent 
 of you, in the name of 'we, the people.'" The Lord 
 Jesus Christ has a controversy with this nation, and 
 unless we put away our rebellion and bow to his scep- 
 ter, we surely shall be broken in pieces. "The adver- 
 saries of the Lord shall be broken in pieces. Out of 
 heaven shall he thunder upon them." 
 
 It was the sad fate of Cassandra, the prophetess of 
 Troy, to foretell the destruction of her city and not to 
 be believed. The National Reform Association is 
 warning this nation of the coming judgments of God 
 except she repent and swear allegiance to the "King 
 of kings," and it remains to be seen whether or not 
 the message will be received. 
 
 In a sermon preached in Clifton College by Canon 
 Farrar on "Working with our Might," this passage oc- 
 curs: "At a time when society was corrupted, hollow 
 to its heart's core, there was one his name was Ar- 
 'mand de Ranee who lived in that glittering world 
 with immense applause. Rich, noble, eloquent, hand- 
 some, he drank the cup of pleasure to the dregs, and 
 by God's grace, while yet young, found it unutterably 
 bitter. For a time he fell into despair; everything 
 seemed to fall to dust in his hand, to slip into ashes at 
 his touch. But he was not one who, as it were, longed 
 only to purchase a cheap forgiveness, and then clutch 
 at every, not absolutely forbidden, comfort. No; 
 having sinned and suffered and been forgiven, he 
 felt that henceforth his life was consecrated, not to 
 easy pietisms, but to heroic endeavors. He shook off 
 
238 REFORMATION PRINCIPLES, 
 
 everything wealth, love, home, fame and retired to 
 a monastery, deep among the gloomy mountain-woods, 
 where, as you approach, you pass three pillars of iron, 
 and on the first of these is engraved the word "Char- 
 ity," and on the second "Brotherly Union," and on the 
 third "Silence." To this monastery he retired, and 
 found it in a condition truly frightful. The few monks 
 left in it were corrupt, degraded, and ignorant to the 
 last degree. Among them he went alone, but with the 
 avowed hope, the avowed purpose, of reforming un- 
 armed, save by the face of God, and that strong, solid 
 champion conscience. Many attempts were made to 
 waylay and murder him; one monk tried to shoot him 
 in open day. But De Ranee never flinched. He 
 worked with his might, and, God helping him, he pros- 
 pered. His most violent persecutors became his most 
 steadfast friends. The monk who shot at him became 
 a most humble and holy penitent. And thus, in the 
 irresistible might of a firm purpose and a holy courage, 
 did one man triumph over his own enemies and the 
 enemies of God. He came to a den of robbers and 
 left it a hpuse of prayer. " 
 
 The National Reform Association has entered the 
 polluted temple of our civil and political life. They 
 are there to purify it. And from this purpose they 
 will not swerve until the work is done. If the old 
 Spartans loved their commonwealth, we love our Re- 
 public more. The poet could say, "Dear city of Ce- 
 crops;" we can say, "Dear Citadel of Liberty. " To 
 exalt and establish our nation is the object of this so- 
 ciety. 
 
CHRIST THE KING OF NATIONS. 239 
 
 The Savior tells of two builders, one a wise man 
 and the other a fool. The only difference seems to 
 have been in the foundation. They seem to have been 
 equally industrious and skillful. They likely built upon 
 the same plan and used the same material, and their 
 houses were equally beautiful and serviceable. The 
 only difference was, one built on the sand, the other 
 on a rock. The day of trial came. It always does. 
 The rains decended, the floods came, the winds blew 
 and beat upon the first house and it fell. The rains 
 decended, the floods came, the winds blew and beat 
 upon the second house and it fell not. It was founded 
 upon the rock. We have been too long imitating the 
 first builder. Our national temple is built upon the 
 sands of public opinion. The day of trial is coming, 
 and if we persist in this folly our work will perish, 
 and we will be a byeword to future ages. Let us plant 
 our national temple upon the Great Rock, and then 
 the gates of hell can not prevail against us. The rains 
 of political discord may descend, the floods of dissen- 
 sion prevail, the winds of party strife become boisterous 
 and beat upon it, it will stand stand firm as the Rock 
 of Ages. 
 
 VII. It follows from the fact that he blesses 
 those nations that serve and obey him. "Blessed 
 is the nation whose God is the Lord." The na- 
 tion of Israel reached the meridian of her glory in 
 the reign of King Solomon, when her temple arose 
 proudly upon Mount Moriah, and all her covenant 
 obligations were observed. Then was the beautiful 
 prophecy fulfilled : "How goodly are thy tents, O 
 
240 REFORM A TION PRINCIPLES. 
 
 Jacob, and thy tabernacles, O Israel! As the valleys 
 are they spread forth, as gardens by the river's side, 
 as the trees of lign aloes which the Lord hath planted, 
 and as cedar trees beside the waters. He shall pour 
 the waters out of his buckets, and his seed shall be in 
 many waters, and his king shall be higher than Agag, 
 and his kingdom shall be exalted." The most pros- 
 perous period in the history of Scotland was between 
 1638 and 1649, when the covenants, National and 
 Solemn League, were in vogue. A contemporary his- 
 torian expresses his belief that there were more souls 
 converted to Christ in that short period of time than 
 in any other period since the Reformation, though of 
 treble its duration ; nor was there ever greater plenty 
 and purity of the means of grace than was in that time. 
 "A sacred principle was then infused into the heart of 
 nations which can not perish ; a light then shone into 
 the world's darkness which can not be extinguished ; 
 and generations not remote may see that principle 
 quickening and evolving in all its irresistible might, 
 and that light bursting forth in all-brightening glory." 
 Hetherington. 
 
 Let our nation plant herself upon the granite rock 
 of God's truth, and swear allegiance to King Jesus, and 
 immediately the light will break upon us. Then will 
 our unprecedented crops of the present year be as the 
 falling of the first autumnal leaves compared with the 
 great harvests that will then be gathered. Prosperity 
 will take up her triumphal march through our land 
 our garners will be filled with plenty and our presses 
 burst out with new wine; peace, truth and righteous- 
 
CHRIST THE KING OF NATIONS. 241 
 
 ness will flow down our streets as a mighty stream; 
 the golden cord of love will be a telegraphic communi- 
 cation between us and the mediatorial throne, and one 
 universal song will hang on our lips, "Glory to God in 
 the highest, on earth peace, good will toward men." 
 Then will iniquity, as ashamed, hide its head. The en- 
 emies of our liberties will be worse panic stricken than 
 the provincial council in the monastery of Greyfriars 
 when the announcement was made, "John Knox slept 
 in Edinburgh last night!" Peace will reign in Zion 
 and prosperity within her palaces. When the great 
 Humboldt stood on the mountains of the equatorial re- 
 gions, amidst their gorgeous forests and foliage, their 
 unsurpassed flowers, their genial warmth, and under 
 the brilliant constellations of the south, his heart burst 
 out in an effusion of pity and sympathy toward the 
 inhabitants of other parts of the earth. "How unhap- 
 py," said he, "are those members of the human race 
 who are doomed to live in those melancholy regions 
 which we call temperate zones!" We shall then enjoy 
 all the luxuriance and glory of the tropics. The Son 
 of righteousness will shine fully upon us. "The light 
 of the moon shall be as the light of the sun, and the 
 light of the sun seven-fold as the light of the sun of 
 seven days, in the day that the Lord bindeth up the 
 breach of his people, and healeth the stroke of their 
 wound.'' 
 
CHAPTER XIII. 
 
 CHRISTS HEADSHIP OVER HIS CHURCH. 
 
 The head is the high, commanding, vital and essential 
 member of the human body. "It is the most elevated 
 and influential, the crowning and ruling organ; the 
 source of motion and sensation, and the seat of intellect 
 of emotion. It is at once the palace and the throne 
 of the soul, whence that invisible occupant issues his 
 mandates to the body, impels its motions, regulates 
 and controls all its members." The Lord Jesus Christ 
 is declared to be "the head of his body, the church. V 
 This headship was constituted in eternity when the 
 Father and Son entered into the covenant of grace: 
 "I was set up from the beginning, from everlasting;'* 
 "I appoint unto you a kingdom, as my Father hath 
 appointed unto me." The Son is the head of the 
 Church "by paction and appointment; and she is his 
 body by donation, purchase, and conquest, and by the 
 dedication, profession, and choice of her members." 
 
 I. The Mediator is the Church's originating head. 
 The Church is not a human device. She is neither "a 
 self- originated nor a self-constituted body." She 
 exists by the arrangement, appointment, and con- 
 trivance of the Lord Jesus Christ. He is her "ever- 
 lasting Father," or the Father of an everlasting 
 kingdom: "He is before all things, and by him all 
 
CHRIST >S HEADSHIP OVER HIS CHURCH. 243 
 
 things consist; and he is the head of the body, the 
 Church, who is the beginning." He is the architect of 
 this spiritual temple: "For this person was counted 
 worthy of more glory than Moses, inasmuch as he who 
 hath builded the house hath more honor than the 
 house. " He is the creator, upholder, proprietor and 
 governor of his Church her "all presiding head." 
 
 II. He is the life-giving head of the Church. The 
 head is the seat and source of life in the body. Dr. 
 Guthery has used this illustration: Paralyze those 
 nerves that connect the members with the head, and 
 their powers are all gone, just as the current of elec- 
 tricity ceases to flow when the wire connecting the 
 batteries has been cut: the eye ceases to see, the ear 
 ceases to hear, the tongue tastes neither the sweetness 
 of honey nor the bitterness of wormwood, and there 
 is not power left to move your foot no, not though it 
 were to save your life. Sever the head from the body 
 c nd the action ceases, just as the wheels of a mill stop 
 when the band connecting them with the throbbing 
 engine below has been cut. "Only his head is taken 
 off," remarked a stoical soldier on the field of battle, 
 when a cannon ball had left the headless trunk of their 
 drummer boy. "Ah!" replied his comrade, "but the 
 head is the man." You hear the sound of a bullet 
 whistling in the air, you hear the word given for the 
 trap-spring of the gallows to be touched, you see the 
 sword gleam in the sunlight, and "there is a corpse; 
 he is dead, stone dead." Christ is the vital head of 
 his Church: "Not holding the head, from which all 
 the body, by joints and bands, having nourishment 
 
244 REFORM A TION PRINCIPLES. 
 
 ministered, and knit together, increaseth with the 
 increase of God;" "And gave him to be the head over 
 all things to the Church, which is his body, the fullness 
 of him that nlleth all in all." 
 
 Vital influences descend from Christ as the head, to 
 us, the members of his body. As there is not a thought 
 conceived, nor a word spoken, nor an act performed, 
 but that it originates in the brain; so there is not a good 
 thought conceived, nor a good word spoken, nor a good 
 act performed, but that Christ is the fountain head. Sep- 
 arate from Christ, my soul-life is nothing more than the 
 eye plucked from the socket, or the hand severed from 
 the bleeding arm. Separate from Christ, my spiritual 
 nature sickens and dwindles, and withers and dies: 
 "There goes Bradford; but for the grace of God," used 
 to be the remark of that old worthy when he saw a 
 criminal led out to execution. We owe everything to 
 redeeming grace. It is grace that restrains these cor- 
 rupt natures of ours. It is grace that quiets the jeal- 
 ousies of guilt in the soul, calms the tumult of passions, 
 and overmasters every opposing influence that would 
 keep us secular, and impure, and miserable. It is grace 
 that opens our hearts to receive and feed upon the truth, 
 that makes intercession in our hearts when we offer 
 prayer to God, and enables us to sing those songs of 
 Zion with the spirit and with the understanding also. 
 
 This grace is indestructible. It is the power of an 
 endless life. It is everlasting life: "Because I live ye 
 shall live also." Those who are united to Christ shall 
 live as long as the Mediator lives in heaven: "They 
 shall never perish." Sooner shall the stars in their 
 
CHRISrS HEADSHIP OVER HIS CHURCH. 245 
 
 courses cease obeying the behest of Jehovah; sooner 
 shall the oath of eternal truth be broken ; sooner shall 
 the adversary scale the battlements of heaven and de- 
 throne the Sovereign of the universe: "For I am per- 
 suaded that neither death, nor life, nor angels, nor 
 principalities, nor powers, nor things present, nor 
 things to come, nor height, nor depth, nor any other 
 creature, shall be able to separate us from the love of 
 God, which is in Christ Jesus our Lord." 
 
 III. He is the Church's regal head. Seated, as be- 
 comes a king, in the highest place, the head gives or- 
 ders to all the members of the body. The nerves are 
 a system of telegraphy through which it sends out its 
 commands. At its behest the eye opens and shuts, 
 the hand rests or moves, the tongue speaks or remains 
 silent. It is the most absolute monarch in the world. 
 Its subjects never mutiny, they never hatch any con- 
 spiracies. Pattern of the obedience which we should ren- 
 der to the Redeemer, they give immediate, implicit, and 
 unquestioning obedience to every command of the 
 head. Take the hand. When Cranmer was executed 
 for his faith, he resolved that the hand that had signed 
 his recantation should perish first, so he held it in the 
 flames until it fell from the body. The members yield 
 absolute submission to the head. 
 
 Christ is the ruling head of his Church: "I have set, 
 anointed, my king in my holy hill of Zion;" "Let the 
 children of Zion be joyful in their king," and trium- 
 phantly exclaim: "The Lord is our judge, the Lord is 
 our law-giver, the Lord is our king; he will save us;" 
 "My kingdom is not of this world." He is the legis- 
 
246 
 
 REFORMATION PRINCIPLES. 
 
 lative and judicial head of the Church. He gave to 
 the Old Testament Church her ceremonial law and or- 
 dinances'and ministers. In the fullness of time, he re- 
 pealed these and instituted other and simpler forms for 
 the New Testament Church. To this power the prophet 
 alludes when he said: "For unto us a Child is born, 
 unto us a Son is given, and the government (or sov- 
 ereignty) shall be upon his shoulder," in reference to 
 the sceptre, or key, the symbol of power, which was 
 anciently borne upon the shoulder: "Behold the -man 
 whose name is the Branch, and he shall grow up out of 
 his place, and he shall build the temple of the Lord, 
 and bear the glory, and shall sit and rule upon his 
 throne; and the counsel of peace shall be between 
 them both. " He is the supreme executive head of the 
 Church: "As the head is the supreme executive organ 
 of the human body, so is Christ the supreme adminis- 
 trator of the kingdom of grace." He is not here in 
 the flesh. He is the nobleman who has taken his jour- 
 ney into a far country, and left his kingdom in the 
 hands of trusty servants. They act in his name and 
 are answerable to him. Appeal can always be had to 
 the tribunal above, for "we shall all stand before the 
 judgment seat of Christ." He is the sole and exclu- 
 sive head of the Church: "As the head of the body is 
 one, so Christ is the one and only head of the Church. 
 The Father hath placed the crown of ecclesiastical su- 
 premacy upon his head, and he refuses to share it with 
 any deputy under heaven. He has delegated his in- 
 communicable headship to none; neither to popes, nor 
 princes, patriarchs nor parliaments. Such heads are 
 
CHRIST'S HEADSHIP OVER HIS CHURCH. 247 
 
 daring intruders, and sacrilegious usurpers of a por- 
 tion of that authority which legally belongs to the one 
 and only head. We read that he gave to some apos- 
 tles, to some prophets, to some pastors and teachers; 
 but nowhere do we read that he gave either popes 
 or princes to be supreme ministerial heads." James 
 Ferguson, Lectures on the Second Reformation. 
 
 What would the President of the United States 
 think if his ministers were subject to a foreign dictation? 
 Would he not indignantly inquire: "Who is supreme 
 in these parts?" And yet the deluded sons and 
 daughters of popery and prelacy have transferred 
 allegiance from Zion's only King and head to mere 
 usurpers. Let us lift up the cry of treason against all 
 such invasions of the crown rights and royal prerog- 
 atives of King Jesus: 
 
 "Bear aloft our Zion's banner, 
 
 Crimsoned o'er with martyrs' blood, 
 It hath waved thro' lapse of ages, 
 Undestroyed by fire or flood. 
 
 "On the field of deadly combat, 
 
 It hath waved amid the strife, 
 And our fathers, to preserve it, 
 Peril'd fortune, home, and life." 
 
 This doctrine of Christ's regal headship over his 
 church has been violently assailed by the enemies and 
 resolutely defended by the friends of the kingdom. 
 When the Apostles, Peter and John, were commanded 
 not to speak at all nor teach in the name of Jesus, 
 they boldly replied: "Whether it be right to harken 
 unto you more than unto God, judge ye; for we can 
 not but speak the things we have seen and heard." 
 
248 REFORM A TION PRINCIPLES. 
 
 Martin Luther sounded the keynote of the first 
 Reformation in his celebrated saying: "Over the soul 
 God can and will allow no one to rule but himself.'' 
 John Calvin, in his great argument for the Reformation, 
 challenged all who would attempt to drive them from 
 this eternal truth: "Ply your fagots!' 5 No country has 
 been honored as Scotland to suffer and testify for this 
 truth. Even away back when the lights of lona were 
 extinguished, it was kept burning in the lonely cloisters 
 and rude sanctuaries of Culdee worship. It was the 
 beacon-light that heralded the good news of the 
 church's existence during the long night of the Plant- 
 agenet and Tudor reigns. This doctrine took the lead 
 in the centre of the current of the second Reformation. 
 The bold and sturdy Covenanters contested by inches 
 the intrusions, encroachments, dictations, and violence 
 of Prelacy, and fearlessly resisted the usurpations of 
 their impudent and sacrilegious king. Charles I. was 
 compelled to abandon his determination to maintain 
 his supremacy in Church and State even at the expense 
 of blood and treasure, and to grant them a free Assem- 
 bly and a free Parliament, and allow all ecclesiastical 
 matters to be settled by the one, and all all civil mat- 
 ters by the other. On the restoration of Charles II. 
 in 1660, the Scottish Parliament enacted that, before 
 he ascend the throne, he must take oath to maintain 
 this civil and religious liberty. This he did, protesting 
 that he acted in the sincerity of his heart. "But, ap- 
 palling to relate, little sooner had he the reins of 
 government in his hands, than he violated this obliga- 
 tion, abolished Presbytery, revived Prelacy, and 
 
 
CHRIST'S HEADSHIP OVER HIS CHURCH. 249 
 
 brought the head of the pious and patriotic Duke of 
 Argyle to the block the very nobleman that had 
 placed the crown upon his head. A blacker deed of 
 perfidy, profligacy and perjury the sun himself has 
 never shown upon."* And here began that long and 
 dark and stormy night of twenty-eight years of per- 
 secution, known in history as the killing times. 
 Twenty-eight years of fines and punishments, tests and 
 forfeitures, tortures, and banishment, and death. 
 Twenty-eight years of wasting their lives upon the 
 high places of the field, rather than abandon the pas- 
 tors of their choice, or be driven by the soldiers to 
 listen to the worthless and soul-starving hirelings of 
 the supremacy. Twenty-eight years the bloody dra- 
 goons, scouring their country, insulting, plundering, 
 and destroying as they listed, the best and bravest in 
 the land, while their wives, who beheld these savage 
 barbarities, gathered up the shattered remains of their 
 husbands, wrapped them in their winding sheets, and 
 sat down and bedewed them with their tears. Twenty- 
 eight years their heads and the palms of their hands 
 affixed in the most conspicuous places of the kingdom 
 for the purposes of intimidation and disgrace, while 
 their bodies were left to moulder in the moss hags, or 
 upon the mountains. 
 
 But this reign of blood, in which eighteen thousand 
 Covenanters fell, came to an end. Heaven smiled 
 upon the noble efforts of these heroes of the Covenant, 
 and in the Revolution of 1688, William, Prince of 
 Orange, came to the throne and proclaimed liberty 
 
 * Shields' Hind Let Loose. 
 
250 REFORMATION PRINCIPLES. 
 
 throughout all the land to all the inhabitants thereof. The 
 headship of Christ forms the rising spire of the great tem- 
 ple of the Second Reformation. It continues to occupy 
 that position to-day, and there it will remain forever. 
 
 IV. He is the protecting head of the Church. The 
 head is the defence of the body. To this end it is in 
 communication with all the members. Let the foot 
 strike a thorn; intelligence is sent up one set of nerves 
 to the head and orders are sent back another set of 
 nerves for the foot to withdraw; orders are also sent to 
 the hands to give assistance, to the eyes to examine 
 and report, and to the tongue to call for help; and all 
 this is done instantly. Christ is the protecting head of his 
 body, the Church: "Salvation hath God appointed for 
 walls and bulwarks;" "O my dove, that art in the cleft 
 of the rock, in the secret place of the precipice;" 
 "Behold his bed, which is Solomon's: three-score 
 valiant men are about it of the valiant of Israel; they 
 all bear swords, being expert in war, every man hath 
 his sword girded on his thigh because of fear in the 
 night." The ancient Jewish Church was preserved in 
 "the land flowing with milk and honey" for fifteen 
 hundred years, though the nations about them thirsted 
 for their blood and plotted to cut them off. Pagan 
 Rome made war upon the infant Church; but in three 
 centuries Paganism went down and Christianity 
 ascended the throne of the Caesars. Papal Rome 
 carried her war of extermination to such a length that 
 the Church cried out: 
 
 "Avenge, O Lord, thy slaughtered saints, whose bones 
 Lie scattered on the Alpine mountains cold." 
 
CHRIST'S HEADSHIP OVER HIS CHURCH. ^ 251 
 
 But in the first Reformation, Christianity arose from 
 the ashes of the martyrs, and the saints were exalted 
 to heaven in influence and power. Prelacy persecuted 
 the Church in Scotland until, in the brief and terribly 
 emphatic terms of the historian concerning the Roman 
 conquests: "They made a solitude, they called it 
 peace. " But the Church conquered by enduring. Her 
 armor of truth is invincible: 
 
 "Truth, crushed to earth, will rise again, 
 The eternal years of God are hers. " 
 
 To-day the Church is being assailed by scepticism 
 whose name is legion, because they are many; but the 
 issue is not doubtful. The highest possible point to 
 which this ever-rising tide of opposition can attain, 
 according to the prophet, is even unto the neck. 
 This flood of error and persecution can never reach 
 the Church's head ; and while the head is above water, 
 the body is safe. The Church is secure; no weapon 
 that is formed against Zion shall prosper. As the 
 mountains are round about the valleys; as the rocks of 
 the shore gird the sea,, so the arms of God's love 
 are around his people. Our covenant God is a wall of 
 fire about us, and himself the glory in our hearts: 
 "Walk about Zion, and go round about her; tell the 
 towers thereof, mark ye well her bulwarks, consider 
 her palaces, that ye may tell it to the generation 
 following. " 
 
 V. He is the everlasting head of his Church. The 
 Church has different dispensations: the patriarchal, 
 Jewish, Christian, millennial and glorified; but it is the 
 same Church with the same head throughout. The un- 
 
252 REFORM A TION PRINCIPLES. 
 
 believing Jews were cut oft and the believing Gentiles 
 grafted in ; but Christ remains the one head of his Church, 
 visible and invisible, militant and triumphant, collect- 
 ive and several: "For the head of every man is Christ.'* 
 The mode of administration may change at the resur- 
 rection and final judgment, but Christ remains the eter- 
 nal and immutable head of the glorified body: 
 
 " Thy kingdom hath none end at all, 
 It shall through ages all remain." 
 
CHAPTER XIV. 
 
 THE RESURRECTION OF CHRIST. 
 
 "The Lord is risen indeed." LUKE xxiv. 34. 
 
 The body of Christ was taken down from the cross, 
 wrapped in fine linen, and laid in the new tomb of 
 Joseph before sunset Friday evening. It lay in the 
 grave for about thirty-six or forty hours, the part of 
 three days, which, according to Jewish reckoning, was 
 the time spoken of as three days during which death 
 should have dominion over him. It was raised on the 
 morning of the first day of the week, very early; not 
 long before the coming of the women with spices, who 
 entered the garden just as the guards fled into the city 
 to give the alarm. The great mystery of the assump- 
 tion of life by him who was truly dead occurred amidst 
 the most awful convulsions of nature. "There was a 
 great earthquake, for the angel of the Lord descended 
 from heaven, and came and rolled away the stone from 
 the door of the sepulchre, and sat upon it. His coun- 
 tenance was like lightning, and his raiment white as 
 snow, and for fear of him the keepers did shake, and 
 became as dead men." Thus God signified the tran- 
 scendent importance of this event. Thus the Son of 
 God exercised his power in taking again the life which 
 no man conld take from him, but which he laid down 
 of himself. And thus the Father, "according to the 
 
254 REFORM A TION PRINCIPLES. 
 
 working of his mighty power," fulfilled that Messianic 
 prophecy, "that the soul of his Holy One should not 
 be left in the separate state, and that his body should 
 not see corruption." The resurrection of Christ is re- 
 garded by his enemies as the very citadel of Christian- 
 ity. The fierce assaults made by the Sadducees upon 
 it, then by Celsus, Porphyry and Julian, and later by 
 by Spinoza, the English Deists and German natural- 
 ists, indicate that they all entertained the conviction 
 of Strauss: "That Christianity, in the form in which 
 Paul, in which all the apostles understood it, as it is 
 presupposed in the confessions of all the Christian 
 churches, falls with the resurrection of Jesus." But 
 the resurrection of Christ does not fall. It stands upon 
 the most abundant evidence. It is established by the 
 most infallible proofs. And with it Christianity stands. 
 
 I. As an historic fact, the resurrection of Christ is 
 the testimony of God to his Messiahship. "With what 
 good reason the language of exultation, 'The Lord is 
 risen indeed,' is yet ever repeated, is apparent from a 
 glance at a series of witnesses who cannot be refuted, 
 and of facts which can not be explained on the suppo- 
 sition that the Lord remained in the grave." Prof. 
 Van Oosterzee. Let us examine the evidence: 
 
 i. The empty tomb. That the sepulchre was found 
 empty on the morning of the third day is an indubita- 
 ble fact. The only satisfactory or plausible explanation 
 of it is the resurrection. Only one other has been of- 
 fered and it is self-condemning. The Roman soldiers 
 were bidden to say, "the disciples came and stole him 
 away while we slept." The story bears evidence of 
 
THE RESURRECTION OF CHRIST. 255 
 
 collusion on the face of it. The Jews guarded against 
 such an occurrence by "sealing the stone and setting a 
 a watch." And then they bribed their own guards to 
 testify falsely. 
 
 2. The appearances of Christ to his friends. There 
 were ten separate manifestations: 
 
 (a) He appeared to the women who visited the sep- 
 ulchre early in the morning. These visitors were the 
 two Marys, Salome and Joanna. They find the stone 
 rolled away and Jesus no longer in the sepulchre. Ma- 
 ry Magdalene, believing the body had been removed 
 by men, goes back in haste to inform Peter and John. 
 The other women go into the sepulchre. Two angels 
 in bright apparel inform them that Christ is risen and 
 will go before the disciples into Galilee. They now 
 hasten away to make known the news to the disciples. 
 As they go "Jesus met them, saying, all hail. And 
 they came and held him by the feet and worshiped him. 
 Then said Jesus unto them, Be not afraid; go tell my 
 brethren that they go into Galilee, and there shall 
 they see me." 
 
 (b) To Mary Magdalene. The eleven disciples 
 did not believe the report of the women. Peter 
 and John ran to the sepulchre and returned won- 
 dering. Mary Magdalene remained weeping at the 
 tomb. As she turns away Jesus met her. When he 
 calls her by name she recognizes him, and he says: 
 "Touch me not, for I am not yet ascended to my 
 Father; but go to my brethren and say unto them, 
 I ascend to my Father and your Father, and to my 
 God and your God." Our Lord's prohibition seems 
 
256 REFORM A TION PRINCIPLES. 
 
 to mean, "Death has now set a gulf between us. 
 Touch not, as you once might have done, this body, 
 which is now glorified by its conquest over death, for 
 with this body I ascend to the Father." 
 
 (c) To Peter. "He was seen of Cephas." 
 
 (d) To the two disciples on their way to Emmaus, 
 whose hearts burned within them as he opened to them 
 the Scriptures, and to whom he was made known in 
 the breaking of bread. 
 
 (e) To the eleven as they sat at meat. "Jesus himself 
 stood in the midst of them, and saith unto them, Peace be 
 unto you." They were afraid and thought they saw a 
 spirit. He said: "Behold my hands and my feet, that it 
 is I myself: handle me, and see; for a spirit hath not 
 flesh and bones, as ye see me have. " He showed them 
 his hands and feet, he ate a piece of broiled fish and a 
 honeycomb. And he reminded them "that all things 
 must be fulfilled, which were written in the law of 
 Moses, and in the prophets, and in the psalms," con- 
 cerning him. "And thus it behooved Christ to suffer 
 and to rise from the dead the third day." "Then 
 opened he their understanding, that they might under- 
 stand the Scriptures. " 
 
 (/) To all the apostles seven days later. Doubting 
 Thomas was among them. How did our Lord deal 
 with his skepticism? By a direct appeal to the over- 
 whelming evidence presented to the senses. "Reach 
 hither thy finger and behold my hands, and reach 
 hither thy hand and thrust it into my side; and be not 
 faithless, but believing." Thomas answered, "My 
 Lord and my God." And yet there is a higher 
 
THE RESURRECTION OF CHRIST. 257 
 
 evidence, inward recognition by the Spirit. "Blessed 
 are they that have not seen, and yet have believed." 
 
 (g) To seven of the apostles in Galilee. Jesus stood 
 on the shores of the sea of Tiberias. The miraculous 
 draught of fishes revealed him. "It is the Lord." 
 After they had dined, he tested Peter's humility and 
 loyalty. Jesus said, " Simon, lovestthou me (agapas)?" 
 Peter answered, "Thou knowest that I love thee 
 (phileo)." Jesus. said a second time, "Do you love me 
 with all your heart (agapas)?" Peter answered, "Thou 
 knowest that I esteem thee (phileo)." Jesus said the 
 third time, "Peter, do you esteem me (phileo)?" 
 Peter was grieved because he said the third time "Do 
 you esteem me (phileo)?" So he was humbled and 
 won. 
 
 (ti) To the eleven and probably to five hundred 
 brethren assembled with them on a mountain in 
 Galilee. 
 
 (i) To James. I. Cor. xv. 7. 
 
 (j) To the apostles at Jerusalem just before the 
 ascension. To these we should add his appearance to 
 Saul before Damascus, "Why persecutest thou me?" 
 and to John on Patmos, "I am he that liveth and was 
 dead, and behold I am alive again forevermore. " 
 
 Here we have a great cloud of witnesses. There 
 are only three ways of disposing of them: 
 
 (a) That they were deceivers. But this cannot be. 
 "If fraud had existed, it must have been detected. 
 There was no want of power, or disposition, or oppor- 
 tunity, to detect it. Besides, the character of the 
 apostles, their previous views and conduct, their per- 
 
258 REFORMATION PRINCIPLES. 
 
 sonal toils, hazards and sufferings, in a cause which, is 
 not the cause of truth, could do nothing for them; 
 but, on the contrary, entail ruin on them in both 
 worlds; their making the propagation of this fact, and 
 of others connected with it, their great business through 
 life, and then cheerfully sealing their testimony by 
 their blood, all these make it as certain as anything of 
 the kind can be, that there was no imposture in the 
 case." Dr. Brown, on I Peter. 
 
 (b) That they were deceived. There is no ground 
 for this. They were too intimately acquainted with 
 him before his passion, and saw him too frequently 
 after his resurrection to be under the influence of blind 
 enthusiasam. "It was not one person, but many that 
 saw him; they saw him not only separately, but 
 together; not only at night, but by day; not at a 
 distance, but near; not once, but several times. They 
 not only saw him, but touched him, conversed with 
 him, ate with him and examined his person to satisfy 
 their doubts" Paley. 
 
 (c) That they are creditable witnesses. This is the 
 only feasible disposition that can be made of these 
 witnesses. Their testimony is unimpeachable. How 
 true are the words of Luke, "that to the apostles he 
 had chosen he showed himself alive after his passion, 
 by many infallible proofs." 
 
 3. It is the key to the history of redemption. It 
 explains all that preceded and all that followed. It 
 crowned the life and death of Christ, and it furnished 
 a foundation for his kingdom. It is the connecting 
 link between the old and the new eras. It is the key- 
 
THE RESURRECTION OF CHRIST. 259 
 
 stone in the arch of Christian evidence. "On the 
 supposition that it did not take place, the history oi 
 the life and death of Jesus, and the history of his 
 religion, are alike riddles and mysteries, involved in 
 inextricable difficulties. No human ingenuity can in 
 this case reconcile the authenticated facts with the 
 ordinary principles of human nature, and the estab- 
 lished laws of the moral world" Dr. Brown s Dis. 
 
 Now, this well-authenticated historic fact of the 
 resurrection of Christ is the testimony of God to his 
 Messiahship. " If thou confess with thy mouth the Lord 
 Jesus, and shall believe in thy heart that God hath 
 risen from the dead, thou shalt be saved." His resur- 
 rection was predicted in the sixteenth Psalm, and in 
 the sign of Jonah the prophet, and he was "raised the 
 third day, according to the Scriptures." He declared 
 that he would rise again the third day, and in 
 raising him up God vindicated his claim. He 
 declared himself to be the Son of God. The 
 Jews charged him with blasphemy and put him to 
 death. But God judged between him and them. In 
 raising him up from the dead he declared that Christ 
 was the Son of God and the Jews were murderers. 
 "He is declared with emphasis to be the son of God 
 by the resurrection from the dead. " The fact that 
 God had preserved Jonah in the fish's belly for three 
 days was the convincing proof to the Ninevites that 
 God had sent him to them. And so God "hath given 
 assurance unto all men" of the Messiahship of Christ, 
 "in that he hath raised him from the dead." 
 
 II. As a doctrine, it is the pledge and assurance to 
 
260 RE FORM A TION PRINCIPLES. 
 
 us that God has accepted of his penal, vicariotis and 
 expiatory suffering. The sufferings of Christ, in their 
 nature, variety and continuance, were most extraordi- 
 nary. We see them in the weeping infant, the pensive 
 youth, the man of sorrows, and the bleeding victim of 
 Calvary. He suffered from hunger and thirst, re- 
 proach and disappointment, persecution, scourging and 
 crucifixion. He suffered from friend and foe, country- 
 men and foreigners, rulers and people, men and devils, 
 the creature and the Creator. His sufferings began in 
 the manger at Bethlehem, and ended at Golgotha. 
 The shadow of the cross fell on his cradle, and it grew 
 darker and heavier until in the garden his sweat was, 
 as it were, great drops of blood falling down to the 
 ground, and on the cross he cried: "My God! My 
 God! Why hast thou forsaken me?" He dipped his 
 foot in the stream of sorrow as soon as he was born, 
 and the waves rolled up until the waters came into his 
 soul, and all God's billows passed over him. The vic- 
 tim was laid upon the altar at his birth, and the flames 
 of justice continued to burn until his heart was melted 
 like wax in the midst of his bowels. His tongue 
 cleaved to his jaws, his soul had been made an offering 
 for sin, and he was brought to the dust of death. (See 
 Symington on Atonement, Sec. 7.) 
 
 These sufferings have a distinct and clearly-defined 
 character. They are: I. Penal. He was condemned 
 for blasphemy. That was a capital offense. He was 
 executed as a criminal. The Mosaic law required the 
 bodies of criminals who had been executed to be pub- 
 licly exposed upon the gibbet. "Cursed is every one 
 
THE RESURRECTION OF CHRIST. 261 
 
 that hangeth on a tree." That was a public declara- 
 tion that their life had been paid as a forfeit to justice. 
 The discerning eye sees another inscription besides 
 Pilate's on the cross, and it reads: "The victim of 
 guilt. The wages of sin." 
 
 2. Vicarious. Christ is the vicar or substitute of 
 his people. His sufferings were a substitutionary sat- 
 isfaction to the law and justice of God. When it is 
 said that "Christ our passover has been sacrificed for 
 us," that "He made his soul a sacrifice for sin," that 
 "He is a propitiation" a propitiatory sacrifice "in 
 his blood," that "He put away sin by the sacrifice of 
 himself," and that he has "been offered to bear the sins 
 of many," we can not help concluding that he stood 
 in our place and bore the penal consequences of our 
 sins. The Jews esteemed "Christ stricken, smitten of 
 God, and afflicted" they reckoned him a person pun- 
 ished signally for his own enormous, though unknown, 
 crimes. But they were egregiously mistaken. The 
 fact is, "He was wounded for our transgressions, he was 
 bruised for our iniquities; the chastisement of our 
 peace was on him. The Lord made to fall on him the 
 iniquity of us all. Exaction was made, and he became 
 answerable. My righteous servant, by his knowledge, 
 shall justify many, for he shall bear their iniquities. 
 Numbered with the transgressors, he bore the sins of 
 many." (See Dr. Brown's lecture on Isa. 53, "The 
 Sufferings and Glories of the Messiah. ") "Christ died 
 for the ungodly." "Christ bore our sins in his own 
 body on the tree. " Language could not more plainly 
 assert the doctrine of substitution. 
 
262 REFORMATION PRINCIPLES. 
 
 3. Expiatory. His sufferings made the pardon of 
 sin and the restoration of the sinner consistent with 
 and gloriously illustrative of "the perfections of the 
 divine character, the honor of the divine law, and the 
 stability of the divine government." This was their 
 design. Daniel says, "The Messiah was cut off, but not 
 for himself." But "to finish transgression, to make an 
 end of sin, to make reconciliation for iniquity, to bring 
 in everlasting righteousness." John the Baptist said, 
 "Behold the Lamb of God which taketh away the sins 
 of the world. " Christ said that he came "to give him- 
 self a ransom for many. " The apostle tells us that "he 
 came to put away sin by the sacrifice of himself," that 
 "God made him to be sin for us, that we might be 
 made the righteousness of God in him." This they 
 have effected. "The blood of Jesus Christ, God's Son, 
 cleanseth us from all sin." "In him we have redemp- 
 tion through his blood, the forgiveness of sins. " "He 
 is set forth as a propitiation for our sins, through faith 
 in his blood." 
 
 But how do we know that the penal, vicarious, and 
 expiatory sufferings of Christ have been accepted of 
 God for us? I answer, By the resurrection. "If Christ 
 be not risen, then is our preaching vain, and your 
 faith is also vain." "If Christ be not raised your 
 faith is vain; ye are yet in your sins." But he "who 
 was given for our offences has been raised again for 
 our justification." The Savior cried upon the cross, 
 "It is finished," and from the empty tomb the ear of 
 faith hears the echo, "It is finished." "The God of 
 peace," who was angry at sin, but whose anger has 
 
THE RESURRECTION OF CHRIST. 263 
 
 been turned away, "has brought again from the dead 
 our Lord Jesus, that great Shepherd of the sheep, 
 through the blood of the everlasting covenant.'' Be- 
 cause the blood of Christ has been shed and the ever- 
 lasting covenant ratified by it, "God hath raised him 
 up from the dead, and given him glory, that our faith 
 and hope might be in God." Because Christ has been 
 raised, we know that God is well pleased with him for 
 his righteousness sake, and well pleased with us in him. 
 "It is Christ that has died; yea rather, that is risen 
 again." "Who shall lay anything to the charge of 
 God's elect?'' "There is therefore now no condemna- 
 tion to them that are in Christ Jesus." Just as David 
 knew that his sacrifice on Mt. Moriah, and Elijah that 
 his sacrifice on Mt. Carmel, were accepted because the 
 fire from heaven came down and consumed them, so 
 the believer knows that God has accepted of the sacri- 
 fice of Christ because he raised him from the dead and 
 exalted him to his own right hand. 
 
 III. As a life it secures for us: i. That spiritual re- 
 newal of which it is the image and ground. "Put to 
 death in the flesh, but quickened by the spirit." This 
 may be rendered, ''He became dead bodily, but was 
 quickened spiritually.'' As a consequence of his death 
 he became spiritually alive and powerful full of life 
 to be communicated to dead souls, mighty to save. By 
 this power he lives and gives life. He became a 
 "quickening spirit," the receptacle of life and spiritual 
 influence, "and of his fullness have all we received and 
 grace for grace." He has received power to give life 
 to as many as the Father hath given him. By this 
 
264 REFORMATION PRINCIPLES. 
 
 power he arose from the dead. His resurrection body 
 was spiritual. It is now upon earth and now in heaven, 
 a moment visible and then vanishing out of sight. 
 Christ's resurrection was passing through the tomb from 
 his former natural life into a new, higher, spiritual life. 
 And thus it is the image of our spiritual renovation. 
 It is also the power producing our newness of life. 
 By this power we are raised from spiritual death, 
 "Awake thou that sleepest and arise from the dead, 
 and Christ shall give thee life." "And you hath he 
 quickened who were dead in trespasses and sins." 
 "Know ye not, that so many of us as were baptized 
 unto Jesus Christ were baptized unto his death. There- 
 fore we are buried with him by baptism into death: 
 that like as Christ was raised up from the dead by the 
 glory of the Father, even so we also should walk in 
 newness of life. For if we have been planted together 
 in the likeness of his death, we shall be also in the like- 
 ness of his resurrection." "Now if we be dead with 
 Christ, we believe we shall also live with him, know- 
 ing that Christ being raised from the dead, dieth no 
 more." 
 
 2. Resurrection glory. Does death end all? When 
 a man dieth shall he live again? These have been the 
 questions of the ages. The wisdom of the world has 
 been unable to give any satisfactory answer to them. 
 It is comforting as we stand at the newly-made grave 
 of a departed companion in Christ to read, "If the 
 Spirit of him that raised up Jesus from the dead dwell 
 in you, he that raised up Christ from the dead shall al- 
 so quicken your mortal bodies, by his spirit that dwell- 
 
THE RESURRECTION OF CHRIST. 265 
 
 eth in you." "Because he lives we shall live also." 
 "He shall change our vile bodies and fashion them like 
 unto his own glorious body." "When Christ who is 
 our life shall appear, we shall appear with him in glory." 
 "Now is Christ risen and become the first fruits of them 
 that slept. *' "Christ the first-fruits and afterward they 
 that are Christ's at his coming.'' "And the dead in 
 Christ shall rise first, unto the resurrection of life.'' 
 
 3. The triumph of his mediatorial kingdom. In the 
 eighteenth Psalm, Christ is represented as being over- 
 whelmed with the floods of Belial, bound with the 
 cords of the separate state, and entangled in the snares 
 of death. Then the Father looks down from the ex- 
 cellent glory upon him with pity and upon his enemies 
 with derision. He enters his chariot and comes down. 
 The earth quakes from center to circumference at his 
 touch. The thunders are his voice, the lightning the 
 smoke of his nostrils. He shoots out his arrows and 
 discomfits his foes. He drew the Messiah out of many 
 waters and set him at liberty, because he delighted in 
 him. He makes the sea dry land and the dry land sea. 
 There is a great revolution. Now all this was partially- 
 fulfilled in the rending of the rocks, the preternatural 
 darkness and the earthquake that attended the death and 
 resurrection of our Lord. But its ultimate fulfillment is 
 in the triumph of the Redeemer's cause. (See Dr. 
 Brown's 4th lecture on the i8th Psalm, "The Sufferings 
 and Glories of the Messiah.'') It was fulfilled in the de- 
 struction of his Jewish enemies and the deliverance of 
 his people from their persecutions. In the siege ot 
 Jerusalem Josephus speaks of "a prodigious tempest 
 
266 REFORMATION PRINCIPLES. 
 
 and fierce winds, with the most vehement rains, fre- 
 quent lightnings, and terrible thunderings, and great 
 roarings of the shaken earth.'' "Before the sun set were 
 seen on high, in the air, all over the country, chariots 
 and armed regiments moving swiftly in the clouds, and 
 encompassing the city." These were the arrows, the 
 fire, the smoke with which Jehovah scattered his ene- 
 mies and delivered his people. It was fulfilled in 
 the fall of the Pagan Roman empire. The Goth, the 
 Vandal, and the Hun, the "barbarian hordes'' from 
 the north swept down upon her, "And lo, there was a 
 great earthquake; and the sun became black as sackcloth 
 of hair, and the moon became as blood; and the stars 
 of heaven fell unto the earth; and every mountain and 
 island were moved out of their places. And the kings 
 of the earth, and the great men, and the rich men, and 
 the chief captains, and the mighty men, and every 
 bond man, and every free man, hid themselves in the 
 dens, and in the rocks of the mountains; and said to 
 the mountains and rocks, Fall on us and hide us 
 from the face of him that sitteth on the throne, and from 
 the wrath of the Lamb: for the great day of his wrath 
 is come; and who shall be able to stand?" It will soon 
 be fulfilled in the destruction of Anti-Christ and the es- 
 tablishment of the millennial reign. The pouring out of 
 the seventh vial brings an unprecedented hail-storm 
 from above and a terrible earthquake from beneath, 
 swallowing up the allied forces of the beast, the false 
 prophet, and the dragon on the field of Armageddon, 
 and preparing the world for the announcement, <k The 
 kingdoms of the world have become the kingdoms of 
 
THE RESURRECTION OF CHRIST. 267 
 
 our Lord and of his Christ, and he shall reign forever 
 and ever." It will be ultimately fulfilled in the con- 
 summation of all things, when death and hell shall be 
 cast into the lake of fire which burneth with brimstone 
 forever and ever, and the whole company of the re- 
 deemed shall enter into the kingdom prepared for them 
 from the foundation of the world. This is the fruition 
 of the resurrection life. 
 
CHAPTER XV. 
 
 RELATION OF CHURCH AND STATE. 
 
 This has been the vexed question of all ages. The 
 papacy thought it was settled when the Church became 
 the supreme ruler of the State in Pope Stephen's 
 exaltation in 756. The prelatic party in England sup- 
 posed it fixed when King Henry VIII. made the State 
 the soul arbiter of the Church, in 1534. The conven- 
 tion that framed the Constitution of the United States 
 imagined it was^iisposed of in 1787 when they embod- 
 ied the secular theory of government in the fundamen- 
 tal law of this land. But the problem is not yet 
 solved. Neither the enthronement of the Church by 
 Constantine in 323, nor her divorcement by America 
 in 1787, correspond to the scriptural model, or peace- 
 fully adjust their intimate and delicate relations. 
 
 I. According to the Scriptures, Church and State 
 are mutually separate and independent divine institu- 
 tions. They exist by the decree of God, and are 
 answerable to him. This divine ordination establishes 
 the Church's independence. "I will give unto thee 
 the keys of the kingdom of heaven, and whatsoever 
 thou shalt bind on earth shall be bound in heaven, and 
 whatsoever thou shalt loose on earth shall be loosed 
 in heaven." And the freedom of the State is determined 
 by the declaration, "The powers that be are ordained 
 of God; rulers are God's ministers to thee for good." 
 
RELATION OF CHURCH AND STA TE. 269 
 
 * 
 
 From the beginning, Church and State were separate. 
 It was so in the Jewish economy. The Jewish Church 
 was not the State, nor was the State the Church. Each 
 had its distinct rulers, courts, laws, subjects, penal- 
 ties, and duration. Moses, Joshua, David, Solomon, 
 Hezekiah, and Zerubbabel represented the State; 
 Aaron, Eleazar, Abiather, Zadok, Azariah, and 
 Joshua represented the Church. "These are the two 
 anointed ones, that stand by the Lord of the whole 
 earth.'' The Church had the synagogue and the 
 ecclesiastical sanhedrim; the State, the court of the 
 gate and the civil sanhedrim. Ceremonial laws be- 
 longed to the Church, judicial laws to the State. Pros- 
 elytes were always members of the Church, but not 
 always of the State; and scandalous offenders against 
 the ceremonial law were debarred from the fellowship 
 of the Church, while permitted to enjoy their civil 
 rights. The penalties of the Church were purely 
 ecclesiastical, as casting out of the synagogue; those 
 of the State extended to fine, and even to death. The 
 Jewish State ended when it became a Roman province; 
 the Church continued until the destruction of the 
 temple by Titus and the scattering abroad of the Jewish 
 people. "The co-ordinate jurisdiction of Church and 
 State are mutually distinct and independent. The 
 Church has no formal jurisdiction over the State as 
 such, and the State has no formal jurisdiction over the 
 Church. The ministers and members of the Church 
 are subject to the State in things civi', and the ministers 
 and members of the State, if members of the Church, 
 are subject to the spiritual courts in things spiritual. 
 
270 REFORMATION PRINCIPLES. 
 
 The ministers of religion are more immediately the 
 guardians of faith and judges of doctrine; the minis- 
 ters of the State are more immediately the guardians 
 of law and judges of its violation. It does not belong 
 to the State to prescribe the terms of the Church's 
 ministerial or Christian communion, to appoint her 
 officers, to convene her courts, to dictate her con- 
 stitution, or administration in her doctrine, worship, 
 discipline, or government, or exercise an appellate 
 jurisdiction over her censures. As little does it belong 
 to the Church to appoint the rulers of the State, con- 
 vene its courts, enact its laws, and execute their 
 sanctions by assuming the sword. The jurisdictions 
 of both are final. Church and State are each of 
 them supreme in their own sphere the Church in things 
 spiritual, and the State in things temporal. The 
 Church gives effect to her own laws, ecclesiastically; 
 the State to its civilly. The latter is relatively free 
 to sanction, and give effect or not, to ecclesiastical 
 decisions; and the former is free to approve or not of 
 civil enactments, and give them effect, ecclesiastically, 
 as in the case of national fasts and thanksgivings.'' 
 Lectures on Second Reformation. 
 
 The State deals with external conduct. Its prov- 
 ince is to prevent the violation of law and to 
 encourage obedience. "Rulers are a terror to evil- 
 doers, and a praise to them that do well." 
 The Church's sphere is the conscience and the 
 heart. She deals with matters of faith. The moral 
 law 'is both a civil and an ecclesiastical code. In the 
 former sense the State is its keeper; in the latter, the 
 

 RELATION OF CHURCH AND STATE. 271 
 
 Church. It is the State's duty to suppress open 
 idolatry, as Asa did in Judah; it is the Church's priv- 
 ilege to enforce the worship of the true God. It 
 belongs to the State to prohibit all public Sabbath- 
 desecration; it is obligatory upon the Church to 
 consecrate the day to God. The State must crush 
 polygamy and banish speedy and easy divorce. The 
 Church teaches husbands to love their wives, and wives 
 to obey their husbands. The State punishes the ex- 
 ternal act of covetoiisness; the Church strikes it down 
 in the heart. The Church and State are mutually 
 separate and independent kingdoms, each subject in 
 its sphere to the mediatorial throne. 
 
 In the Homiletic Review for December, 1887, there 
 is an article on "The Connection between Church and 
 State," by Prof. Philip Schaff, D.D., LL.D. Three 
 connecting links are mentioned, Monogamy in Marriage, 
 the Weekly Day of Rest, and Public Schools. 
 
 1. Marriage is a civil contract and a religious bond, 
 recognized by both Church and State in this land. 
 
 2. The Sabbath is both a civil and religious institu- 
 tion. In the second sense it belongs to the Church. 
 The Church tells us how we are to keep the Sabbath. 
 But in the first sense it belongs to the State. The State 
 must prohibit public Sabbath desecration. Says Dr. 
 Schaff: "Sabbath laws are not positive and coercive, 
 but negative, defensive and protective. The State has 
 no right to command the religious observance of the 
 Sabbath, and to punish anybody for not going to 
 church, as was done in some countries of Europe. 
 But the State is in duty bound to protect the religious 
 
272 REFORM A TION PRINCIPLES. 
 
 community in their right to enjoy the rest of that day, 
 and should forbid such public desecration as interferes 
 with this right." The decision of the Supreme Court 
 of the United States is adduced in evidence. 
 
 3. The public schools are the creature of the 
 State. But the State cannot educate without teaching 
 morality and religion. The Bible in the public schools 
 is the tie between the Church and State here. Many 
 are willing to let the Bible go out at the dictation of 
 its enemies. "But," says the Dr., u it is better to hold 
 to the time-honored custom of holding up before the 
 rising generation, day by day, a short and suitable 
 lesson from the Book of books; some of the Psalms 
 are at the same time the sublimest lyrical poetry; the 
 Lord's prayer the best of all prayers; the sermon on 
 the mount is more popular and beautiful than any 
 moral essay; and the thirteenth chapter of I Corinthans 
 is the most effective sermon on charity.'' He would 
 have a competent and judicious committee select the 
 passages most suitable to be read, as Dr. Morris, of 
 Lane Theological Seminary, has done. The State may 
 not teach the Church's creeds, but the Church might, 
 he thinks, very properly occupy the school buildings 
 certain hours for that purpose. The State may teach 
 a few branches without touching upon religion, but in 
 history and moral science it is impossible. "The 
 difficulty begins in history and the moral sciences 
 which deal with character, touch upon religious 
 grounds, and enjoin the eternal principles of duty. A 
 history which would ignore God, Christ, the Bible, the 
 Church, the Reformation, the faith of the first settlers 
 
RE LA TION OF CHURCH AND STA TE. 273 
 
 of this country, would be nothing but a ghastly 
 skeleton of dry bones. An education which ignores 
 the greatest characters and events and the most sacred 
 interests in human life must breed religious indifference, 
 infidelity and immorality. But the people will not 
 allow this as long as they remain religious and 
 Christian." The family, the Sabbath, and the public 
 schools are the tripod upon which the Republic rests. 
 Break one leg and the whole fabric falls. 
 
 II. According to the Scriptures, the State and its 
 sphere exist for the sake of, and to serve the interests 
 of, the Church. Not to mention the fact that Christ is 
 "head over all things to the Church," it is expressly 
 asserted, "Kings shall be thy nursing fathers, and their 
 queens thy nursing mothers;" "the nation and king- 
 dom that will not serve thee shall perish; yea, those 
 nations shall be utterly wasted;" "the mountain of the 
 Lord's house shall be established in the top of the 
 mountains, and shall be exalted above the hills; and 
 all nations shall flow unto it." The general truth here 
 taught is not far to seek. "Mountains" and "hills" in 
 Scripture signify the greater and smaller kingdoms of 
 the earth. "The mountain of the Lord's house" means 
 the Church; and to "be established in the top" of the 
 one and "exalted above" the other indicate that the 
 nations shall be the support and defense of the Church. 
 Kings becoming "nursing fathers" and queens "nurs- 
 ing mothers" refers to the sustaining care which nations 
 shall exercise over the Church, and "serve" signifies 
 the ministry of the nations in providing for her mate- 
 rial wants. The essential truth of these prophecies is, 
 
274 REFORM A TION PRINCIPLES. 
 
 the true State will have a wise reference to the Church's 
 interests in all her legislative, executive and judicial 
 proceedings. Public vice and crime, immorality and 
 licentiousness the wild boar from the forest that de- 
 vours the garden of the Lord it destroys; and mor- 
 ality, virtue, good order the handmaids to religion 
 it promotes and encourages. The expenses of the 
 Church in carrying on her public aggressive work it 
 meets in whole or in part out of the public treasury. 
 Thus the Church is protected and exalted by the State. 
 David and Solomon made provision for the building of 
 the temple, and Hiram, King of Tyre, assisted them. 
 Cyrus, King of Persia, issued a decree respecting the 
 rebuilding of the temple, and it is expressly declared 
 that the Lord stirred up his heart to do it. Darius 
 afterward issued an edict to the same effect. Another 
 royal enactment was made by Artaxerxes to the same 
 purpose. And all this was done with divine approval. 
 "Blessed be the Lord God of our fathers, who hath 
 put such a thing as this in the king's heart, to beautify 
 the house of the Lord which is in Jerusalem." The 
 true State will follow their example in serving the in- 
 terests of the Church. "The Kings of Tarshish and 
 of the Isles shall bring presents; the Kings of Sheba 
 and Seba shall offer gifts;" "he shall live, and to him 
 shall be given of the gold of Sheba;" "the Gentiles shall 
 come to thy light and kings to the brightness of thy 
 rising;" "they shall bring gold and incense, and they 
 shall show forth the praises of the Lord;" "surely the 
 isles shall wait for me and the ships of Tarshish first, 
 to bring thy sons from far, their silver and their gold 
 
RELATION OF CHURCH AND STATE. 275 
 
 with them, unto the name of the Lord thy God, and 
 to the Holy One of Israel, because he hath glorified 
 thee." 
 
 The Continental Congress voted an appropriation to 
 import Bibles. Our Congress every year makes an 
 appropriation to support the Christian schools among 
 the Indians. It has been found cheaper to educate the 
 Indians and Christianize them than to kill them. Dr. 
 Pearson said: "General Sherman's campaign against 
 the Cheyennes is reported to have cost $5,000,000; 
 it costs $500,000 to kill an Indian, and $500 to con- 
 vert one. Those who estimate every question on a 
 financial basis may do well to consider these compara- 
 tive figures. History may yet prove that there are 
 some 'good Indians' who are not 'dead Indians.'" 
 
 III. According to the Scriptures, the Church and 
 the State will exist in friendly recognition and co- 
 operation. Because the State is distinct from the 
 Church it does not follow that it is divorced from her. 
 The Christian family is a divine institution. It is inde- 
 pendent of the Church, and yet it exists in friendly 
 recognition and co-operation with her. The Church 
 will recognize the good offices of the Christian State, 
 and the true State will formally acknowledge its obli- 
 gation to "serve" the Church. They may swear the 
 same covenant bond, in which are embodied the duties 
 which each in its sphere owes to the King. The na- 
 tion and Church of Israel seem to have sworn the same 
 bond at Sinai. The Church of the British Isles and 
 the three kingdoms Scotland, England and Ireland 
 swore to the same covenant in 1643, u The Solemn 
 
276 REFORM A TION PRINCIPLES. 
 
 League and Covenant." Rev. William Milroy has well 
 said in reference to "the duty of the State, as such, to 
 enter into alliance with the Church of Christ, and to 
 profess, adhere to, defend and maintain the true re- 
 ligion:" "Ever since Christianity became a power 
 .among the nations of the world, the minds of legisla- 
 tors have been occupied with the difficult question, 
 Can Church and State enter into mutual alliance and 
 yet each prosecute, untramrrieled, its respective ends, 
 and exercise, uncontrolled, its important functions? 
 Though the verdict of the Christian people of the 
 United States, if called to-day to answer this question, 
 would probably be overwhelmingly in the negative, 
 yet we perceive the pitms, profound and sagacious men 
 of the second reformation, who, more than two hundred 
 years ago, solved the problem correctly, answering in 
 the affirmative. Not only so, but for a brief period in 
 the land of the covenants they presented to the world 
 what has nowhere else been witnessed the solution in 
 practical operation." May our land soon be thus in 
 covenant with God, and in a state of friendly recogni- 
 tion and co-operation with the Church of Christ. 
 
CHAPTER XVI. 
 
 THE RICH AND POOR. 
 
 I. American Strikes. Text: "The rich and poor 
 meet together." Prov., xxii., 2. 
 
 This text seems to have been intended to reconcile 
 the differences existing at the present time between 
 the two great classes of society specified. It is offer- 
 ed to us by the Divine Legislator as a perfect remedy 
 for strikes. It contains a truth that should be echoed 
 and re-echoed from every pulpit in this land. The 
 American strikes are becoming phenomenal. They 
 are not confined to one locality, but are found in all 
 sections, from the Lakes to the Gulf and from the 
 Atlantic to the Pacific. They are not limited to any 
 particular industry, but extend to all. The freight- 
 handlers, the iron and steel men, the glass men, the 
 coal men, the boot and shoe men, the cotton spinners, 
 locomotive engineers, telegraph operators, masons, 
 mechanics, painters, men of- all trades, are striking. 
 The eyes of all the world are on America, wondering 
 what is troubling the waters of her society that they 
 cast up so much mire and dirt. The eyes of our 
 political philosophers are turned towards these facts, 
 and they contemplate them with mingled fear and dread. 
 The Christian student looks upon them and repeats 
 the words of Christ: "The earth and all the inhab- 
 itants thereof are dissolved; I bear up the pillars of it. " 
 
278 REFORM A TION PRINCIPLES. 
 
 It is proper to ask what is the cause of all this. The 
 employe says: "My wages are so low I can not live." 
 The employer says: "My margins are so small I can 
 not raise your wages. " It is to be admitted that 
 these moneyed corporations are in many cases gigan- 
 tic systems of oppression, building up colossal for- 
 tunes, cemented with the blood and tears of the poor. 
 "Woe unto him. that buildeth his house by unright- 
 eousness, and his chambers by wrong!" It is to be 
 admitted that much of the suffering and misery among 
 the poor is caused by improvidence and dissipation. 
 They spend more money on their vices than on behalf 
 of their virtues; more for tobacco than for bread; 
 more for wine than for home comforts; more for 
 amusement than for instruction; more for theatres 
 than for churches. It is furthermore to be admitted 
 that hundreds of unemployed laborers who are ready 
 to take the places of those employed, together with 
 the small margins of profits in most industries, has 
 kept wages down to the minimum, while short crops 
 and speculation in food products have driven the 
 prices of the necessaries of life to very high figures. 
 But there is a difficulty underneath all these admis- 
 sions. 
 
 Hon. Carrol D. Wright contributes an article to 
 the July number of the Princeton Review, 1882, in 
 which he proves from the official reports of the Bureau 
 of Statistics for Massachusetts that from 1860 to 1878 
 wages and the prices of living advanced in the same 
 proportion, but from 1878 to 1882 wages have declin- 
 ed, while the prices of living have advanced, so that at 
 
THE RICH AND POOR. 279 
 
 present they stand as 31.2 to 41.3 per cent. This is 
 an injustice to the laboring man. It is a burden laid 
 upon his shoulders which is too heavy for him to 
 carry. What is the cause of this discrepancy of ten 
 per cent, between wages and the prices of living? It 
 is not the fault of the employer, for the most casual 
 investigation of the matter will satisfy the candid 
 inquirer that wages have all along advanced as rap- 
 idly as business interests would justify. As a rule the 
 employer is the friend and not the enemy of his 
 employes. And hence the unwisdom and injustice 
 of these strikes. They are an abnormal growth from an 
 evil root. They are to business what a revolution is to 
 the State. They are an evil and only evil, and that 
 continually. The strikers are making war upon their 
 friends and not their enemies. A strike does not 
 increase but diminishes the margin of the employer 
 out of which their wages are paid. A strike reacts 
 with double force upon the laborer and his family. 
 The New York freight handlers yielded without an 
 increase of wages. They lost $100,000 in wages 
 during the strike. A strike is what Carlyle calls 
 "the sooty hell of hate and savagery." The strike is 
 the weapon of force, and "who overcomes by force 
 hath overcome but half his foe." "If the men who 
 willingly lose one, two, three or six months' time in a 
 strike, would continue to work, and set apart the 
 money thus spent, it would be bread in their childrens' 
 mouths; opposition to their interests would not be 
 awakened, and there would be a brighter prospect of 
 their reaching the end desired." North American 
 Review, August, 1882. 
 
280 REFORM A TION PRINCIPLES. 
 
 The difficulty here is this: The cost of living has 
 advanced too rapidly; its advance is altogether un- 
 reasonable; and that is controlled by forces outside 
 and beyond the reach of the employer it is manip- 
 ulated by our stock gamblers. These speculators keep 
 the food of our table up at fictitious prices, and the 
 burden of their folly falls upon the poor laboring man. 
 That is the tap root of this evil, and until the Govern- 
 ment lifts the axe of the law, and cuts it off, its sour 
 fruit will be the laboring man's portion. It is the dry 
 rot on our industries; and so long as it is suffered to 
 remain, the social convulsions must recur. Why 
 should such a short man as Jay Gould be permitted to 
 "load" himself with "stock" and call himself "long?" 
 Why should such a tall man as Vanderbilt be permitted 
 to "unload" his "stock" and call himself "short?" Why 
 should a man who calls himself a "bear" be allowed to 
 enter the market and sell "stock" which does not 
 exist? Why should another, who calls himself a 
 "bull" be allowed to enter the same market and buy 
 "stock" which never had and never can have an 
 existence? Why should the "bear" be permitted to 
 decry the "stock," that he may get the difference 
 between the ruling and the stipulated price at the 
 time appointed? And why should the u bull" be per- 
 mitted to bring a pressure to bear upon the market 
 that will enchance the price, that he may have the 
 margin? 
 
 It is simply a wager. It is gambling on a large 
 scale, and the fruits of their folly the laboring man 
 must eat at his own table. Why should a moneyed 
 
7 HE RICH AND POOR. 281 
 
 man be allowed to enter the Chicago market and buy 
 up all the wheat at seventy-five cents per bushel; then, 
 under the pressure of scarcity, force the price up to 
 one dollar and fifty cents per bushel, when he will 
 flood the market and reap a fortune? That is ' 'en- 
 grossing commodities to enhance the price. " They 
 call it making a ' 'corner," but it is to be justified with 
 no such a glittering gewgaw. It is robbery on a large 
 scale, and what is worse, it is robbing the poor man. 
 The laboring man gets no more wages after this oper- 
 ation than he did before, but his flour costs twice as 
 much. 
 
 The laboring man suffers, and thinking it is his 
 employer's fault, strikes. But he mistakes an imagi- 
 nary cause for a real one. I may be allowed to relate 
 an incident in my own experience. The hands on my 
 father's lime works in Cedarville struck in 1864. I 
 asked the foreman: "Do you not think you are strik- 
 ing at the wrong party? these works will not justify 
 higher wages. Only six cars are sent out per week,, 
 that brings $300; the cost of the wood burned, the 
 hands, teams and tools, amounts to $225; that only 
 leaves $75 for my father's time and money invested. 
 That is not too much, is it?" "No,'' he replied, "it is 
 not enough for him. But our wages hardly keep us 
 and our families.'' "That," I replied, "is the fault of 
 our depreciated currency. It takes two dollars and 
 a half to make one in gold. My father can not help 
 that." "That is so," he answered. "I will do all that 
 I can to get the men to go back.'' This is not except- 
 ional. Instead of inflated currency we have inflated 
 prices for food. 
 
282 REFORM A TION PRINCIPLES. 
 
 If a poor man steals $50 from the rich, the Govern- 
 ment sends him to the penitentiary, but if a rich man 
 steals $5,000,000 from the poor, under the guise of 
 "options," he is pronounced a shrewd man of affairs. 
 It has been authoritatively stated that while 600,- 
 000,000 bushels of real wheat has been sold in New 
 York in the last three years, 1,154,000,000 bushels 
 have been sold in ' 'options," more than the three last 
 annual crops of the United States. This is an evil to 
 be punished by the judges. Rufus Hatch, who has 
 spent his life in Wall street, said in a late interview: 
 ' 'Dealing in options is a crime. The whole company 
 of us stock gamblers should be sent to the peniten- 
 tiary." Stock gambling is a sore evil under the sun, 
 and so long as the Government remains derelict in its 
 duty here, this evil must remain upon the laboring 
 man's shoulders. 
 
 But in the mean time it is asked, "Can the relations 
 of employer and employed not be amicably adjusted?" 
 We answer there are three possible ways of solving 
 that difficulty. 
 
 I . By drafting a code of laws ivhich will regulate 
 and harmonize every relation of each to the other. 
 Political economists have attempted this, and with 
 some measure of success. These Trades Unions have 
 undertaken the same task, and a brilliant writer in the 
 last North American Review pleads eloquently for the 
 organization of labor as the counterpart of organized 
 capital. But their proposals are so biased and one- 
 sided there is no possible hope of a solution in them, 
 and we are free to say that so long as the human 
 
THE RICH AND POOR. 283 
 
 mind remains darkened by sin, and the human heart 
 depraved, there can be no permanent reformation from 
 this source. While it is true that "to err is human," no 
 hard and fast line can be drawn between labor and 
 capital, defining the sphere of each, and saying to each, 
 "Thus far shalt thou go, and no farther/' 
 
 II. By destroying the relation altogether. In this 
 view there is no such thing as employer and employed, 
 but each sustains both relations. This is the principle 
 upon which co-operative societies are based. And that 
 they have had a large measure of success appears in 
 the fact that the "Rochdale Equitable Pioneers' Soci- 
 ety," England, had, in 1872, 6,444 members, a busi- 
 ness of ,267,577, and a net income of ^33,640; and 
 the "London Civil Service Supply Association, "in 1873, 
 comprehended a secretary, treasurer, accountant, sev- 
 eral managers and storekeepers, seventy clerks, three 
 hundred and ninety-four assistants and twenty-seven 
 servants and porters. Some forty different attempts 
 have been made at co-operation in this country. The 
 most successful, perhaps, was the "B. & O. Laborers' 
 Relief Association," organized two years ago, and since 
 that time has given out more than $300,000. But this 
 scheme lies open to the same objections with the for- 
 mer. It requires honesty, confidence and intelligence 
 on the part of all the members, and these are elements 
 that corrupt human nature does not spontaneously pro- 
 duce. "Co-operative production would only increase 
 the difficulty, because by it the worker gets his share 
 of the products last in the process of making and mar- 
 keting goods, and not first, as under the existing sys- 
 
284 REFORMA TION PRINCIPLES. 
 
 tern; so that a rise in prices would cripple them more 
 under co-operative production than under the wage sys 
 tern. Indeed, in my own mind, it is a question wheth- 
 er universal co-operation, including the production and 
 distribution of crops, and even all the business inter- 
 ests of life, would remedy the difficulty, or to any 
 great extent avoid the inequalities in capacity to earn 
 and consume. Co-operation cannot do away with cap- 
 ital; neither can it do away with the agents of capital. " 
 Princeton Review. 
 
 Co-operation has been weighed in the balance and 
 found wanting. It is not cosmopolitan. It never has 
 and never can become universal. It does not offer an 
 adequate solution of this difficulty. 
 
 III. By writing the law of Christianity upon the 
 minds of both employer and employ ed, and infusing the 
 spirit of Christianity into their hearts. Here "the rich 
 and poor meet together." Christianity addresses itself 
 to man in every possible relation in life, as officer and 
 citizen, as husband and wife, as father and mother, as 
 brother and sister, as son and daughter, as clergy and 
 layman, as neighbor and stranger, as employer and 
 employed. It does not destroy these relations, but ele- 
 vates, purifies and perfects them. Labor can not exist 
 without capital, and capital can not thrive without labor. 
 "The world over, it is the ordering of Providence that, 
 while the working classes are dependent, directly or in- 
 directly, upon the rich for employment and so for live- 
 lihood, the rich are just as dependent on them, not only 
 for the revenues that enrich them, but for soldiers and 
 sailors to defend them and their country in time of 
 
THE RICH AND POOR. ^ 285 
 
 war. Their wealth is absolutely at the mercy of for- 
 eign invaders, or of lawless and ungovernable mobs, 
 springing, as it were, out of the ground at their very 
 doors, unless the working classes rally to their defense. " 
 Hon. Chief Justice C. D. Drake. 
 
 Labor and capital have been joined together by God 
 himself, and man may not put them asunder. The 
 voice of Christianity is: "Labor, all its rights capital, 
 all its rights equal and exact justice for all." Under 
 this influence a new sense of responsibility will arise 
 in the mind of the employer. He will look upon his 
 foundry, factory, or store, as a sort of corporation, of 
 which he is the head, and answerable to God for the 
 use he makes of his position. He will look upon him- 
 self as God's steward, and the men in his employ as a 
 trust committed to him. He will feel that he is ac- 
 countable to God for the use he makes of his opportu- 
 nities to better their condition and elevate them in mor- 
 ality and virtue. The same sense of responsibility will 
 arise in the mind of the employed. He will no long- 
 er be discontented with the orderings and allotments 
 of Providence. He will no longer regard it as a crime 
 to be rich and a disgrace to be poor. He will take 
 heart and be strong, as he remembers that Jesus Christ 
 sanctified labor by allying himself with the working 
 classes. He will take courage as he remembers those 
 words of derision spoken against Christ, "which have 
 come down, as it were, along the telephone of the ages, 
 to the ear of every working man and working woman 
 to whom the Gospel has come, or ever shall come, an- 
 nouncing Jesus to them as one whose heart would ever 
 
286 REFORMATION PRINCIPLES. 
 
 sympathize with them in their trials and rightful tri- 
 umphs. Is not this the carpenter?" He will fe.el that 
 his employer's interests are his interests, and in serving 
 them he is serving God. He will deny himself the 
 lusts of the flesh, the lusts of the eye, and the pride of 
 life, not only for the sake of his family and the honor 
 of the religion which he professes, but that he may ren- 
 der the best possible service in the use of all his pow- 
 ers. He will feel that a willing, honest and efficient 
 service is a duty to God. He will no longer be a time- 
 server. He will act conscientiously and faithfully, not 
 with eye service, as men-pleasers, but as to the Lord, 
 doing the will of the great Task-master. Christianity 
 makes a place subordinate to man. It assumes that a 
 man may be great in a low place and small in a high 
 place. "Pigmies are pigmies still, though perched on 
 Alps, and pyramids are pyramids, thongh in the vale. " 
 
 Christianity is the friend of both employer and em- 
 ployed. 
 
 I. It requires the employers to give and entitles the em- 
 ployed to receive full wages. The rich offend God and sin 
 against their souls in withholding the wages of the poor. 
 Wages are the working man's reward, his bread, his 
 life. They are the vital force of his muscle, sinew, 
 nerve and purpose. Hence the voice of God cries out 
 for them and against all employers who wrongfully 
 withhold their wages. "Woe unto him that useth his 
 neighbor's services without wages, and giveth him not 
 for his work." The worker needs quick pay, and God 
 says, "The wages of him that is hired shall not abide 
 with thee all night until the morning." All night 
 
THE RICH AND POOR. 287 
 
 seems too long and he adds, "At his day shall thou 
 give him his hire, neither shall the sttn go down upon 
 it; for he is poor, and setteth his heart upon it. " God 
 has given special warning of vengeance to the oppres- 
 sive rich. "Go to, now, ye rich men, weep and howl 
 for your miseries that shall come upon you. Your 
 riches are corrupted and your garments are moth-eaten. 
 Your gold and silver is cankered, and rust of them 
 shall be a witness against you, and shall eat your 
 flesh as it were fire. Behold the hire of the laborers 
 who have reaped down your fields, which is of you 
 kept back by fraud, crieth, and the cries of them which 
 have reaped are entered into the ears of the Lord of 
 Saboath. " The cries of the oppressed poor are heard 
 on high, God comes to deliver; then the rust of the 
 cankered gold and silver will not be the only witness 
 against their oppressors. "But," saith the Lord of 
 Hosts, "I will be a swift witness against those that op- 
 press the hireling in his wages; I will come near you 
 to judgment." The divine law goes farther it re- 
 quires the wages to be/w// not a mere modicum of 
 existence, what will serve to keep the wolf from the 
 door, but what will make a solid foundation for hope 
 of bettering their worldly condition. Not that the 
 working classes are to be lifted bodily into affluence 
 and high social position for which they would be un- 
 fit, and where they would cease to be workers, but their 
 wages are to be such as will raise them to a higher 
 place and a better condition of physical life. And it is 
 a curse in the sight of God for a rich man to use the 
 services of a poor man with any other view. I know 
 
REFORM A TION PRINCIPLES. 
 
 this is not a current doctrine at the present day. The 
 worldly man says: "The market is flooded with work- 
 men. I can duplicate my force at any hour of the day, 
 and at less wages than I am paying my men. I shall, 
 therefore, reduce their wages to a minimum." That is 
 the animus of the world. You see how hard and cruel 
 it is. It is the essence of selfishness. Surely "some- 
 thing is rotten in Denmark" when such a sentiment is 
 possible. It is earthly, sensual, devilish. Let those 
 who entertain it listen to what God says: "He that op- 
 presseth the poor reproacheth his maker; he shall sure- 
 ly come to want. He that by unjust gain increaseth 
 his substance, shall gather it for him that will pity the 
 the poor. Because ye despise this word, and trust in 
 oppression, and stay thereon, therefore this iniquity 
 shall be to you as a breach ready to fall, swelling out 
 in a high wall, whose breaking cometh suddenly at an 
 instant. Hear this, O ye that swallow up the needy, 
 even to make the poor of the land to fail; the Lord 
 hath sworn, Surely, I will never forget any of their 
 works. Shall not the land tremble for this, and every 
 one mourn that dwelleth therein? And it shall come 
 to pass in that day, saith the Lord God, that I shall 
 turn your feasts into mourning, and all your songs into 
 lamentation; and I will bring up sack-cloth upon all 
 loins and baldness upon every head; and I will make 
 it as the mourning of an only son, and the end thereof as 
 a bitter day. " And let those that are oppressed hear 
 what God saith to them: "The Lord executeth right- 
 eousness to them that are oppressed. He delivereth 
 the poor from him that is too strong for him; yea, the 
 
THE RICH AND POOR, 289 
 
 poor and needy from him that spoileth them. He 
 shall save the children of the needy and shall break in 
 pieces the oppressor. The Lord will maintain the cause 
 of the afflicted and the right of the poor. He shall re- 
 deem their soul from deceit and violence, and precious 
 shall their blood be in his sight." 
 
 On the other hand the Christian employer says: 
 "The wages of my workmen shall be increased to the 
 maximum limit of my ability to pay. They are 
 American citizens. They have their vote. They 
 must be educated. They must educate their families. 
 They must have homes. They must have the means 
 of making them pleasant and attractive. They must 
 have books and papers. They must be free and 
 independent. I am responsible for all this. So far as 
 lies in my power their wages shall be equal to these 
 requirements." You recognize at once the spirit of 
 Christianity here. In doing this the Christian em- 
 ployer best serves himself, his country, his church and 
 his God. Here "the rich and the poor must meet 
 together." 
 
 2. It requires the State to protect both employer and 
 employed in the enjoyment of their respective rights. 
 The State is the divinely appointed keeper of the moral 
 law. It does not deal in matters of faith. That has been 
 relegated to the Church. But it deals with law, its 
 enforcement and execution. The State should protect 
 capital against the encroachments of labor. It should 
 also protect labor against the oppressions of capital. 
 It should guard capital against the dangers and evils 
 of strikes, as the law of Pennsylvania forbidding 
 
290 REFORM A TION PRINCIPLES. 
 
 locomotive engineers striking under certain specified 
 conditions, attest. It should also guard labor against 
 the injustice that necessitates a strike. It should 
 reduce to a minimum the necessity of one. But un- 
 fortunately in our country the legislation has almost 
 uniformly been one-sided. Through the manipula- 
 tion of Legislatures by our money powers, there is no 
 end to provisions and enactments in the interest of 
 capital. But next to nothing has been done for labor. 
 The interests of the laboring man are as much neg- 
 glected as a railroad in the West, concerning which a 
 resigning engineer said, "Nothing is left of it but two 
 streaks of rust and the right of way." Let a rich man 
 fail, and there is a bankrupt law available for him. 
 But let a poor man get hopelessly in debt, and one- 
 tenth of them are, and there is no bankrupt law 
 within his reach. There is stinging injustice here. 
 Listen to the voice of God: "The Lord will enter 
 into judgment with the ancients of his people, and the 
 princes thereof; for the spoils of the poor is in your 
 houses. What mean ye that ye beat my people to 
 pieces and grind the faces of the poor? For as much 
 as your treading is upon the poor, ye have built 
 houses of hewn stone, but ye shall not dwell in them; 
 ye have planted pleasant vineyards, but ye shall not 
 drink wine of them. For I know your manifold trans- 
 gressions and your mighty sins. Thou hast greedily 
 gained of thy neighbor by extortion and hast forgotten 
 me. Behold I have smitten mine hand at thy dishonest 
 gain which thou hast made. Can thine heart endure, 
 or can thy hands be strong in the days that I shall 
 
THE RICH AND POOR. 291 
 
 deal with thee? I, the Lord, have spoken it, and will 
 do it." 
 
 One of the Egyptian Kings employed a celebrated 
 architect to build a lighthouse, and required him to 
 engrave the royal name on the front stone. The 
 architect secretly carved his own name in the lasting 
 granite, and then covering it with imitative plaster, 
 formed the King's name there. In the process of time 
 the plaster wore away, and the builder's name appear- 
 ed in characters that could not be effaced. Jesus 
 Christ is the great architect of our Nation's Temple. 
 His name is carved in the solid granite of truth. 
 Other names appear yet. But they are engraven in 
 the plaster, that will soon fall away. And then the 
 temple of justice will arise in majesty with the name 
 of the ''King of Peace" on the front stone. Then 
 will "the rich and poor meet together." 
 
 3. It furnishes a regularly recurring rest day, the 
 need of both employer and employed. The laborer must 
 have his Sabbath rest. Without it he suffers bodily 
 and mental deterioration. Capital must have its Sab- 
 bath. Without it the wrath and curse of God abide 
 upon it. The Pennsylvania Railroad Company disre- 
 garded this divine edict, and one Sabbath day in Au- 
 gust, 1877, one hundred and twenty-eight locomotives 
 were consumed by the torch in the round-houses of 
 Pittsburgh. The Jewish nation trampled upon the 
 Sabbath, and God brought Nebuchadnezzer, who car- 
 ried them captive to Babylon, and held them in bond- 
 age for seventy years, "that my land may have her 
 Sabbaths, saith the Lord. " The French nation abol- 
 
292 REFORM A TION PRINCIPLES. 
 
 ished the Sabbath and adopted every tenth day as a 
 holiday; but soon one of their leading statesmen ex- 
 claimed: "This law will ruin our nation." Lord 
 Macaulay said in the English House of Commons: 
 "We in England are not poorer, but richer, because 
 we have these many ages rested from our labors 
 one day in seven. The day is not lost. While indus- 
 try is suspended, while the plough lies in the furrow, 
 while the exchange is silent, while no smoke ascends 
 from the factory, a process is going on quite as import- 
 ant to the wealth of nations as any process \vhich is 
 performed on more busy days. Man, the machine of 
 machines, the machine compared with which all the 
 contrivances of the Watts and Arkwrights are worth- 
 less, is repairing and winding up, so that he returns to 
 his labors on Monday with clearer intellect, with live- 
 lier spirits, with renewed corporeal vigor." The Sab- 
 bath is the arrangement, appointment and contrivance 
 of heaven for man. It was instituted by the Creator 
 at the beginning, and hallowed by his example. It 
 was re-enacted by the same authority at Sinai, and 
 engrossed in the heart of the decalogue; a law that 
 was delivered by God's own voice amid the fire and 
 smoke to indicate its majesty and authority, and writ- 
 ten upon two tables of stone to indicate its perpetuity. 
 It was re-enacted again at the resurrection of Christ 
 with added obligations and conditions. It has its 
 necessity in the nature of man and its authority in 
 God's Word. "Remember the Sabbath day to keep 
 it holy." In it "The rich and poor meet together." 
 
THE RICH AND POOR. 293 
 
 4. It furnishes a spirit of true love which reduces 
 every relation of employer and employed to perfect 
 order and silent harmony. Just as the law of gravi- 
 tation holds all the worlds in their respective spheres, 
 so that each moves in its own path without let or 
 hindrance, and all work together harmonious as the 
 swinging of a pendulum, so this spirit of love keeps all 
 the forces and agencies of society in their respective 
 places, so that none are lost, none are abnormally 
 developed and none are dwarfed, but all accomplish 
 the great end of their existence. Stockton has 
 sounded the key-note when he said: "Love is the 
 excellence of all things. A world of love is the best 
 world. A being of love is the best being. The art 
 of love is the best art. The science of love is the best 
 science. The philosophy of love is the best philosophy. 
 The poetry of love is the best poetry. The govern- 
 ment of love is the best government. The religion 
 of love is the best religion. There is no name 
 higher than the name of love. The Christian is 
 the child of love. The Church is the home of 
 love. The Bible is the book of love. With 
 infinite reverence we would add: Jesus Christ is 
 justifying Ipve; the Holy Spirit is sanctifying love; 
 the Father is glorifying love. In one word, God is 
 love." This is the true remedy for the differences 
 between labor and capital. Touch every other with 
 IthuriePs spear and it assumes its native hatefulness. 
 But this one stands unchanged and unchangeable. 
 The world cast out this spirit of love and the apple of 
 discord is thrown in. Let love return and discord 
 
294 REFORMATION PRINCIPLES. 
 
 must go out. Let the Church reject this love and her 
 figure is "the mother of harlots," disgraced and pol- 
 luted, as we see in the Church of Rome, twelve cen- 
 turies old in apostacy. Let her accept it, and her 
 figure is "the daughter of the King, clothed in the 
 garments of wrought gold, and standing at the King's 
 right hand," as we have it in the Church of the first 
 and second Reformation. Let the State reject it, and 
 she is "like that unactive and lifeless Colossus, of 
 which Milton had at one time the vision, standing like 
 the carved image of a giant, menacing only to children 
 and weaklings, with arm and club lifted, but never 
 striking a blow," as exemplified in "Turkey in Europe." 
 Let the State accept it, and she is "like that noble 
 and puissant one, which Milton at another time saw 
 in his vision, rousing herself, like a giant starting from 
 sleep, and shaking her invisible locks," as we have it 
 in what the United States should be. Let the Church 
 and State both accept it, and the latter, according to 
 the prophet, is a "mountain," solid, stable and sure, 
 and the former is the prosperous and well-ordered 
 "city," upon its summit, beautiful and glorious, the 
 joy of the whole earth. The vision of the wheels, 
 which Ezekiel saw by the river Chebar; "wheel within 
 wheel," whose movements were "high and dreadful," 
 and which "moved by the spirit of the living 
 creatures," represent God's government in this world 
 in its mystery, harmony, power, universality and 
 glory. The "spirit of the living creatures'' is this 
 spirit of love. The time of this vision is at hand. 
 Already the day is dawning. The eighty thousand 
 
THE RICH AND POOR. . 295 
 
 pulpits in our land are proclaiming its advent. It 
 brings a cessation of hostilities between labor and 
 capital. Then will all jarring and discord cease, and 
 peace, truth and righteousness flow down our streets 
 as a mighty stream. Then will the rich honor the 
 poor, and the poor will befriend the rich. Then will 
 a jubilee be proclaimed throughout all the land, to all 
 the inhabitants thereof. Then will a triumphant 
 Nation answer an exalted Church: 
 
 "Therefore, I wish that peace may still 
 
 Within thy walls remain, 
 And ever may thy palaces 
 
 Prosperity retain. 
 Now, for my friends' and brethren's sakes, 
 
 Peace be in thee, I'll say, 
 And for the house of God our Lord, 
 
 I'll seek thy good alway." 
 
 II. The Labor Question. Rev. Amory H. Brad- 
 ford, D. D., has written two articles for the Independent, 
 on "Socialism from the Socialistic Standpoint." He 
 says we must distinguish between socialism as an 
 organization and a sentiment. As an organization 
 it is the enemy of existing institutions. As a senti- 
 ment it is an attempt of the poorer classes to better 
 their condition. "The sentiment is laudable; the 
 organization is execrable. " It is our purpose to con- 
 sider the labor question as a sentiment. 
 
 The labor question is the perplexing problem of the 
 hour. A great many solutions are proposed but none 
 prove effectual. It is not yet settled precisely where 
 the difficulty is located. When the matter was pro- 
 posed to Carlyle he hastily exclaimed: "The labor 
 
296 REFORM A TION PRINCIPLES. 
 
 question ! And what is the labor question, but two 
 days' pay for one day's work! That is the whole of 
 it." That lays the whole blame at the door of the 
 the working man, and it does him great injustice. The 
 employer must bear a share of the responsibility. In 
 his haste to become rich he is often cruelly unjust to 
 his employes. A few years ago the nail manufacturers 
 formed a pool and closed their manufactories for six 
 months. Their object was to drain the market and 
 increase the price of nails. They accomplished their 
 purpose and reaped enormous profits. But then work- 
 men were thrown into enforced idleness for half a year 
 without any means of living, and the cost of bread was 
 increased a two-edged sword cutting the workmen 
 in the backward and forward sweep. No wonder 
 workmen become discontented when such injustice 
 is practiced toward them. But the fault is not all on 
 one side. Some years ago the locomotive engineers 
 in Ohio struck for higher wages. They were receiving 
 an average of $1,000 per annum. They demanded an 
 increase of $200. The clergymen of the State were 
 receiving an average salary of $700, and all know 
 that the social position they occupy multiplies the de- 
 mands upon their purse. But whoever hears of the 
 ministry striking for higher salary? Why did the loco- 
 motive engineers strike for higher wages? That they 
 might buy homes and educate their families? No, for 
 they had the means at hand for these legitimate pur- 
 poses. It was to feed the saloons. And until the 
 mouths of these tireless gormandizers of the working- 
 man's wages have been closed by law, there will always 
 
THE RICH AND POOR. 297 
 
 be a sufficient reason for strikes. What are the prin- 
 ciples upon which these troubles must be settled? 
 
 I. The relation of employer and employe is a con- 
 tracted one, and involves mutual rights and reciprocal 
 duties. All men by nature are free and equal. "God 
 has made of one blood all the nations of men for to 
 dwell upon the face of the earth." The members of 
 their bodies, their mental faculties, are the same. 
 "They are ali rational, responsible and immortal beings, 
 and every man is equally bound to treat every other 
 man according to the laws of truth, justice and humanity. 
 But while, in reference to nature, men are equal, in 
 reference to condition they are endlessly diversified. 
 In bodily qualities, such as beauty, strength and agility; 
 in mental faculties, such as judgment, imagination and 
 memory; in external circumstances, from the rudest 
 state of barbarism to the highest state of refinement,, 
 from the most abject poverty to the most abundant 
 wealth, the greatest difference prevails among the pos- 
 sessors of our common nature." Dr. Brown. Out of 
 these differences arise wants. A man of means has 
 more work than he can do. A poor man has time and 
 skill to dispose of. The latter agrees to give and the 
 former agrees to take this "time and skill and capacity 
 of labor" for a certain consideration. This is aeon- 
 tract. Neither was bound to enter into the relation- 
 ship. But when it is consummated both are bound. 
 Whether written or unwritten, it is binding. This 
 principle operates between the corporation and the 
 trades union. 
 
298 RE FORMA TION PRINCIPLES. 
 
 2. The duties of the workmen are plainly stated in 
 I Peter, 2:18. "Servants, be subject to your masters 
 with all fear; not only to the good and gentle; but 
 also to the froward. For this is thank-worthy, if a man 
 for conscience toward God endure grief, suffering 
 wrongfully." Here the apostle lays down, (i) The 
 duties of workmen in general "Be subject.'" And 
 that includes: (a) Obedience to the commands of the 
 employer. They must do what is required in the way 
 required. They have sold their time, talent and 
 capacity of labor at a price. They no longer belong 
 to themselves; they are the property of their employer 
 and he has a right to do what he will with his own. 
 They are under authority and when bid come, must 
 come; when bid go, must go; when bid do this, must 
 do it. This does not imply that they are bound to do 
 what is wrong, or what is impossible, or what does not 
 fall within the limits of the agreement. But with these 
 limitations they must "obey in all things." They must 
 yield a respectful, faithful, dilligent and cheerful obe- 
 dience, (b) Submission to his appointments. His ar- 
 rangement for executing the work must be acquiesced 
 in, whether agreeable or disagreeable. They are at 
 his own disposal. (2) The duties of a particular class 
 of workmen those who have not "good," "kind and 
 gentle" employers, but "froward," perverse, unreason- 
 able, rough and unkind. It is no part of a workman's 
 duty to hire to such a man, nor to continue longer in 
 his service than the contract lasts. And it is his priv- 
 ilege to avail himself of all legal means of protecting 
 himself in his rights while filling the engagement. But 
 
 
THE RICH AND POOR. 299 
 
 it is his duty to carry out his contract, even though it 
 cost him much unmerited suffering. And this unmer- 
 ited suffering must be endured patiently and meekly, 
 for two reasons first, "because patient endurance of 
 undeserved suffering is of high estimation in the sight 
 of God," acceptable to God; and second, because it is 
 a part of that conformity to the image of God's Son, 
 to which Christians are called, and to secure which was 
 one great design of the sacrifice of Christ, vs. 19-25. 
 
 3. The duties of the employer are stated in Col. 
 iv: i. "Masters, give unto your servants that which 
 is just and equal; knowing that ye also have a master 
 in heaven." The employer must be "just and equal" 
 in his demands and appointments. When his gains 
 are increased he is to share his prosperity with his 
 workmen. When his gains are diminished he is for- 
 bidden to reduce his employes to starving wages. It 
 is not necessary for him to get rich at all, but it is nec- 
 essary that his workmen get a living. "That which is 
 just and equal," means a a fair day's wages for a fair 
 day's work," wages sufficient to lay by a little for a 
 rainy day, ability to buy a home and educate a family. 
 But employers do not do it. Rev. G. S. Reany, a 
 noble worker in East London, says, in the English 
 Congregationalist for December, 1 884: "The fact, and 
 no one denies it, is this: There are men engaged in 
 large commercial enterprises, and some of them are 
 professed Christian men, who have made, and are still 
 making, large profits, and who pay workers in the 
 East End and elsewhere the miserable pittance of one 
 shilling for a day's work of twelve, fourteen and six- 
 
300 REFORM A TION PRINCIPLES. 
 
 teen hours." Dr. Bradford says: " Virginius, with his 
 cleaver, struck to the earth his daughter, whom Appius 
 Claudius sought to ruin. Let us be frank. How 
 much better than the Roman Decemvir are those em- 
 ployers who compel the daughters of our humblest 
 homes to work at wages which mean starvation or 
 crime? Joseph Cook, in Tremont Temple, said he 
 knew and could name employers in Boston who were 
 doing that. I repeated that statement to a prominent 
 Boston merchant, and he declared that he knew men 
 eminent in business who told the girls who worked for 
 them that if they could not live on their wages they 
 knew how they could live. The Rev. Mr. Rainsford 
 said, at the Congregational Club in New York, that he 
 knew of factories in the city in which it was impossible 
 for young women to secure higher positions, or better 
 pay, and remain virtuous. Corporations, which need 
 not do it, are working employes eighteen hours a day. 
 Monopolies are compelling men to work at dangerous 
 occupations for a dollar a day, and less; not because 
 they must do so or liquidate, but simply because they 
 can get others to work for that." "That which is just 
 and equal" is not being practiced by employers, either 
 individual or corporate. And hence these strikes. 
 
 4. Nothing but the principle of Christian love can 
 secure the application of these laws. "Love is the 
 fulfilling of the law." Husbands are to love their 
 wives and manifest it "by honoring them and provid- 
 ing for them." Wives are to love their husbands and 
 show it by "obeying them in the Lord." Parents are 
 to love their children and manifest it by "bringing 
 
THE RICH AND POOR. , 301 
 
 them up in the nurture and admonition of the Lord." 
 Children are to love their parents and show it by 
 "being obedient to them in the Lord." "Masters are 
 to love their servants, and to show this by being kind 
 and considerate in their requisitions and arrangements; 
 and servants are to love their masters, and to show 
 that they do so, by being obedient and submissive, 
 diligent and faithful." Dr. Bradford has shown that 
 "the Christian principle, where it is practiced, makes 
 all destructive and pernicious socialism imposssible by 
 bringing in true socialism, that in which the strong 
 bear the infirmities of the weak." "When all manu- 
 facturers, according to their ability, treat their employ- 
 es as the Tangys and Cadburys of Birmingham treat 
 theirs, there will be nothing left for trades unions to 
 do. Those great firms have never had strikes, and 
 workmen will cross England any time to get a chance 
 to work in their factories. What is the secret? These 
 artisans are treated as if they were men, not cogs in a 
 wheel. At the Tangys, three times a week, during the 
 dinner hour, a conference is held by a distinguished 
 literary man, who gives his whole time to the education 
 of those artisans. Political, social, economic questions 
 he discusses with them; and he, too, is an emplye of 
 the company. At the great cocoa works of the 
 Cadbury's, 'family prayers' are held every morning at 
 nine o'clock. The time is not deducted from the men; 
 and, said Mr. George Cadbury to me 'we commenced 
 it because we believed in it; we should continue it if 
 for no other reason, because it pays.' In both estab- 
 lishments the men are regarded as members of a family 
 
302 REFORM A TION PRINCIPLES. 
 
 and their interests studied as such. No strikes there! 
 No socialism there! When the revolution comes in 
 England these men will defend rather than destroy," 
 This is the solution of the "Labor Question." 
 
CHAPTER XVII. 
 
 CHURCH UNITY. 
 
 The Church of Christ is one. The Bible makes no 
 provision for a divided Church. "I will give them one 
 heart," is the promise by the prophet. The prayer of 
 the Savior was, "that they all may be one." The 
 ideal of the great Apostle was, "One Lord, One Faith, 
 One Baptism." The unity of the tribes was found in 
 Jerusalem the centre of their worship. "Jerusalem is 
 builded as a City that is compact together; whither the 
 tribes go up. " And when the seer of Patmos saw the 
 Church Triumphant, he wrote, "The City lieth four 
 square, and the length and the breadth and the height 
 of it are equal;'' a perfect cube, the symbol of 
 perfection. 
 
 This is not an agreement to differ, which means to 
 compromise the truth, not a lying down of the lamb and 
 the lion each unchanged in nature, but a hearty 
 incorporation through the truth. Professor Taylor 
 Lewis was right when he said, in the Evangelical 
 Alliance, in New York, in 1873: "Division is never 
 to be treated as a good per se. I can never go with 
 those who regard denominational distinctions as things 
 totally innocent and indifferent, much less desirable. 
 Let union ecclesiastical union take place without 
 delay, between those bodies that are divided by the 
 
304 REFORMATION PRINCIPLES. 
 
 least interval. Let the last parting be the first to come 
 together. Let it be deeply impressed on every mind 
 that the greatness of the sin of schism is in the inverse 
 ratio of the smallness of the dividing interval.'' 
 
 I. The Church is one in her Fundamental Doctrines. 
 We distinguish between the fundamental and the cir- 
 cumstantial. It is not the design of the Head of the 
 Church that there should be uniformity in the circum- 
 stantials of our faith. The Greek Church attempted 
 a forced uniformity, but it was the unity of the grave- 
 yard. The Church of Rome tried it; but theirs is the 
 unity produced by the frost, when rocks and sticks and 
 clods and pearls are bound together in one icy mass. 
 The Reformed Church turning from these has sought 
 "the unity of the Spirit." Charles V., after spending 
 his long and troublesome reign in trying to coerce the 
 Reformers, abdicated the throne and retired to a 
 monastery. Here he attempted to make two clocks 
 run together. After two years' trial he gave it up, 
 saying: "What a fool I have been to try and make 
 men think alike." No two leaves of a great tree are 
 precisely alike; no two heads of wheat in the greatest 
 field, no two stars in the firmament, no two men 
 among all the nations, are just alike. Unity in variety 
 is the order in nature; and the same order obtains in 
 grace, so far as pertains to the circumstantials of our 
 religion. 
 
 But in the great fundamental principles of Christ- 
 ianity there must be absolute uniformity. Every 
 State in the Union has its Constitution adapted to the 
 wants of the people of that commonwealth. Among 
 
CHURCH UNITY. 305 
 
 these there is a great variety, but all accept the United 
 States Constitution; and here there is perfect unity. 
 In the Church's fundamental law there must be unity. 
 At the first the Church's Creed was simple. Philip 
 required the Ethiopian eunuch only to profess his 
 faith in the divinity of Christ. But later, heresy arose, 
 and the Church was forced to declare her faith in the 
 great doctrines of the revelation. The Church's Creed 
 is a growth; it arose out of controversy. In the 
 4th century the Arian heresy arose; Arius taught that 
 Christ was only a created being. Accordingly the 
 first Ecumenical Council was called at Nice, A. D. 325, 
 and the scarred veterans from the ranks of the cross 
 in all quarters gathered and decided that "Christ is 
 very God of very God.'' This is the first Article in 
 the Church's Constitution. 
 
 Then the Apollinarian heresy arose, the denial of 
 Christ's perfect humanity. The second Ecumenical 
 Council was called at Constantinople, A. D. 381. 
 This council decided that "Christ is very man of 
 very man." This is the second Article in our 
 fundamental law. Then came the Nestorian here- 
 sy, the separation of the two natures of Christ 
 into two persons; and the third Ecumenical Coun- 
 cil was called at Ephesus, A. D. 431, which affirmed 
 the unity of the Person of our Lord. Then the Mo- 
 nophysite heresy arose: the denial of two distinct na 
 tures of Christ; and the fourth Council at Chalcedon, 
 A. D. 451, decided that Christ has "two distinct na- 
 tures, but one Person forever. " This Council repre- 
 sents the high-water mark of the Church's attainments 
 
306 REFORM A TION PRINCIPLES. 
 
 of the early centuries; the so-called Ecumenical Coun- 
 cils that have since convened were not universal, and 
 were manipulated by Popes and Emperors. Thus we 
 enter the Dark Ages. 
 
 This night rested on Europe until Oct. 31, 1517, 
 when Martin Luther nailed his 95 Theses to the door 
 of Wittenburg Cathedral. Then the First Reforma- 
 tion dawned. The Augsburg Confession, written by 
 Luther, embodying the principles of the Christian In- 
 stitutes of John Calvin, and adopted by the Reform- 
 ers in 1530, represents the attainments of the Church 
 in that Reformation. But the last and great work was 
 done by the Westminster Assembly, which was called 
 by the Long Parliament, and convened in the chapel 
 of Henry VII., July, 1643. It consisted of 121 min- 
 isters and 30 laymen, 10 lords and 20 commoners. 
 There were representatives from New England and 
 Old England, from the British Isles and the Continent; 
 it was Ecumenical. The Assembly is described as 
 learned, faithful, and pious. Their first act was to 
 swear the Solemn League and Covenant. They con- 
 tinued their sessions until 1649. They submitted the 
 Directory of Public Worship to Parliament in 1644, 
 the Confession of Faith in 1646, the Shorter Catechism 
 in 1647, and the Larger Catechism in "1648. These 
 documents were returned to have proof texts added, 
 which was not the best part of their work. They did 
 not aim at originality, but fidelity. It was not their 
 purpose to draw out doctrines from their own minds, 
 as the spider draws her web from her own bowels, but 
 only to gather up and state in systematic order the 
 
CHURCH UNITY. 307 
 
 doctrines of their predecessors. The doctrines that 
 were so ably defended by Luther and Knox, and so 
 powerfully stated by Calvin, were the doctrines of Huss 
 and Jerome, of Augustine and Athanasius, of Paul and 
 John. The doctrines of this Assembly were those of 
 the former divines. The Westminster Assembly rep- 
 resents the attainments of the Church up to that time. 
 This was the last free General Assembly the Church 
 has had, and by its decisions we are bound until God in 
 his providence gives us another. When the martyrs 
 of Scotland were brought to the scaffold or stake, from 
 1660 to 1688, Scotland's killing time, they were always 
 wont to say, "I die by the decisions of the last free 
 General Assembly, and I appeal for vindication to the 
 next free General Assembly." God has not given the 
 Church another yet; and until he does we are bound 
 by the decisions of the last. Here is the fatal objection 
 to the proposition of the Presbyterian General Assem- 
 bly to change the Confession. It is not their property; 
 it belongs to all the Reformed Churches. A single 
 branch of the Church may make a Creed for itself and 
 alter it at pleasure; but it may not alter or amend the 
 work of the Church universal. We stand upon the 
 broad platform of the First and Second Reformations. 
 We will stand upon the decisions of the last free Gen- 
 eral Assembly until God shall prepare the way for 
 another. And when the next Ecumenical Council is 
 called, the basis of Union will be formed for all the 
 Churches; then will the Church be one in her funda- 
 mental doctrines. The College of Bishops of the Epis- 
 copal Church proposes the Chalcedon Creed as a basis 
 
308 REFORMATION PRINCIPLES. 
 
 of union. That would belike asking the full-grown 
 man to wear the coat he wore when six years old. 
 Truth is an unchangable factor but our knowledge of it 
 is a growth. The Church has grown and her Creed 
 has grown and these attainments are not to be discarded. 
 "Whereto we have already attained, let us walk." We 
 propose a new Ecumenical Council; and then a basis 
 for the confederation of the Reformed Chnrch will be 
 formulated. In the meantime the Westminster As- 
 sembly's Confession is the symbol of unity. 
 
 II. The Church is one in her Government. There 
 are three forms of government competing for the pat- 
 ronage of the Church; the Independent, the Prelatic, 
 and the Presbyterian. The first is like the head with- 
 out the body; for it is fatal to the unity of the Church. 
 The second is like a body without a head; for it sub- 
 stitutes the human Pontiff for the divine Head of the 
 Church. The third contemplates the head and his body 
 in holy and happy unity. This is the true Historic order. 
 The Episcopal Church claims apostolic succession; we 
 claim patriarchal succession. When the angel of the 
 Covenant met Moses at the burning bush in the wil- 
 derness, he said, "Go down into Egypt and call the 
 elders," that is, constitute the Presbytery. The gov- 
 ernment of the temple was prelatic; but that was abol- 
 ished in the death of Christ. The government of the 
 synagogue was Presbyterial; it was continued after 
 our Lord's ascension, and was the connecting link be- 
 tween the old and new economy. The New Testa- 
 ment Church was modeled after the synagogue; the 
 apostles "ordained elders in every city." Paul speaks 
 
CHURCH UNITY. 309 
 
 of "the laying on of the hands of the Presbytery.'* 
 And when the apostle John saw the future glory of the 
 redeemed in Paradise, there were 24 elders sitting on 
 thrones and wearing crowns; they have the Presbytery 
 in heaven. 
 
 As the Presbytery is Scriptural, so it is historical. It 
 extends from Abraham to Paul, from Paul to Augus- 
 tine, from Augustine to Calvin, from Calvin to us. 
 John Calvin was the first to gather and systematize the 
 facts of Scripture respecting the government of the 
 Church; the result was he had the Presbyterian system. 
 John Knox was banished from Scotland; he went to 
 Geneva and remained with Calvin two years; and he 
 returned to Scotland a thorough Presbyterian. There 
 were six Commissioners from Scotland in the West- 
 minster Assembly; upon them depended the defense of 
 the Presbyterian system. The battle was joined be- 
 tween Erastinianism and Presbyterianism. Selden, 
 the learned, the eloquent, who spent his life in pre- 
 paring for this crisis, arose, and in an impassioned 
 address, he brought to bear the erudition, the 
 scholarship, the force which years of labor had accum- 
 ulated, until the whole Assembly seemed to be carried 
 with him. While his speech was being delivered, a 
 young man 24 years old was seen writing at a desk. 
 They supposed he was taking notes; but all that was 
 found on the paper was, "More light, O, God, more 
 light." This was Rev. George Gillespie, one of the 
 Scotch Commissioners. At the close of the address 
 some one said to him: "George, get up and answer 
 him." He arose and in a few terse sentences stated 
 
310 REFORM A TION PRINCIPLES. 
 
 the arguments of his opponent. Then he planted him- 
 self upon the fact that the Lord Jesus Christ is King 
 in Zion, and he alone gives her officers and laws; and 
 then by a simple, clear and forcible statement of the 
 facts recorded in the Word, he carried the Assembly 
 with such enthusiasm that the Presbyterian form was 
 almost universally adopted. By the decision of this 
 last General Council we will abide until the next is 
 called; and then "the one unalterable form of Church 
 Government will be made universal. 
 
 Denominationalism is to the Church what the doc- 
 trine of State's Rights is to the Nation. We recall the 
 celebrated debate between Webster and Hayne in the 
 United States Senate in 1832. Webster solemnly 
 warned this nation that if the doctrine of State's Rights 
 be adopted, it meant States dissevered, discordant, bel- 
 ligerent, a land rent with civil feuds and drenched, it may 
 be, with fraternal blood. In the light of the Civil War, 
 when his words were verified, what a wonderful proph- 
 ecy! The Church has not suffered less from disunion. 
 What the union of the States is to the Nation, that 
 Church Unity is to the Church; and for this Presbyter- 
 ianism provides. The Session is the unit; a number 
 of Sessions form a Presbytery; a number of Presby- 
 teries form a Synod; a number of Synods form the Gen- 
 eral Assembly, which is world-wide in its jurisdiction, 
 embracing the one universal Church. Presbyterianism 
 is logical and symmetrical; it is the unique and uni- 
 versal system of Church Polity. In it we find the true 
 historic order. 
 
CHURCH UNITY. 311 
 
 III. The Church is one in her Manner of Worship. 
 The finite mind is not competent to determine what 
 form of service will be acceptable to an Infinite God. 
 This is a matter of Revelation. Specific directions 
 were given as to the construction of the Tabernacle, 
 the Ark, the Altar, and their utensils, and the gar- 
 ments of the priesthood; and the charge was added: 
 "See that ye make all things according to the pattern 
 shown to thee in the mount. " The leading mark oi 
 the great Apostacy is: "They teach for doctrines the 
 commandments of men." "They change laws." 
 Augustine said that in God's worship it "is not what 
 you say, it is not what I say, but it is what God 
 says. " When Martin Luther came out of the Roman 
 Catholic Church it was on this principle, "We must 
 have nothing in the worship of God except what 
 he has commanded." "Rome says we may have any- 
 thing not forbidden, and hence their corruptions of the 
 worship. There must be a 'Thus saith the Lord for 
 the service we offer to him.'" The Westminster 
 Assembly declared: "The sins forbidden in the Second 
 Commandment are the worshiping of God by images, 
 or any other way not appointed in his Word. " 
 
 The question then is, What has God appointed? I 
 answer: Prayer, praise, the reading and preaching of 
 the Word, and the sacraments of Baptism and the 
 Lord's Supper. The Reformed Churches are sub- 
 stantially agreed as to prayer, dispensing the word and 
 administering the sacraments. As to the praise there 
 is a difference both as to the matter and manner. 
 Touching the subject matter, the question is, Shall we 
 
312 REFORMATION PRINCIPLES. 
 
 use an inspired psalmody exclusively, or may we use 
 hymns of human composition? What did the West- 
 minster Assembly say? "The Old Testament Church 
 used an inspired psalmody exclusively. Christ and 
 his disciples used the Psalms of David. 'And when 
 they had sung a hymn they went out,' means one of 
 the great Hallel, probably the n6th Psalm. The 
 Apostles used the Psalms; when Paul said, 'Singing 
 and admonishing one another in psalms and hymns 
 and spiritual songs,' he meant different portions of the 
 Book of Psalms. And James said, 'Is any merry let 
 him sing psalms.' The service of praise, therefore, 
 consists in singing the Psalms in the best obtainable 
 version." By this decision we stand. 
 
 We are pleased to note, that Professor Briggs, of 
 Union Theological Seminary, New York, in his recent 
 book, "Whither?" on page 51, charges the Presby- 
 terian Church with changing the Westminster Directory 
 in the matter of psalmody. He says: "Another is the 
 neglect of the Psalms, and an almost exclusive use of 
 the hymns in our churches. The older hymn-books 
 gave the entire Psalter by itself; but the majority of 
 our modern hymn-books gave only a portion of the 
 Psalms, and these are buried in a much greater number 
 of hymns, and they are seldom used. Many 
 Presbyterian churches use the Psalter for responsive 
 readings. The Psalter ought to be used regularly as 
 an essential part of the service of song. I see no 
 other way of regaining lost ground than by introducing 
 the chanting of Psalms as a regular part of our 
 worship. The American Presbyterian Church has 
 
CHURCH UNITY. 313 
 
 departed so far from the Westminster Directory and 
 its own Directory in this matter of song that all 
 uniformity of worship has disappeared. The present 
 situation is abnormal and chaotic." 
 
 There is a place for uninspired hymns, for religious 
 poetry. It is profitable to read and sing them, in the 
 home, at the social gatherings, in conventions, in 
 evangelistic meetings and all the assemblies where the 
 object is to move the hearts of those present. "Moody 
 preaches the gospel, and Sankey sings the gospel," 
 contains this principle in a nut-shell. But in the 
 sanctuary, where God's people assemble for worship, 
 the words indited by the Spirit of God are the 
 acceptable offering. "And they sang praise in the 
 words of David and of Asaph the seer." And it is 
 our confident expectation that the Reformed Churches 
 will by and by unite in preparing such aversion of the 
 Psalms as all will accept as the Manual of Praise. 
 
 As to the use of instruments the Assembly said: 
 "The Old Testament Church used them; but that was 
 the Church's childhood. The Apostles did not use 
 them. The first organ was made in the eighth century 
 and introduced into the worship as a part of the cor- 
 ruption of the Papacy. The service of praise consists 
 in the singing of Psalms inspired by the Spirit, while 
 the Holy Ghost strikes the cords of the heart of the 
 worshiper.'' There is a place for instrumental music, 
 in the home, the social gathering, political conventions. 
 In these they are desirable; but the human voice is the 
 divinely created instrument of the praises of God's 
 house. 
 
314 REFORMATION PRINCIPLES. 
 
 IV. The Church is one in co-operative effort. A 
 traveler seated on one of the pyramids looking out 
 upon the valley of the Nile, saw the fields of grain, all 
 lying four square and separated by wide spaces; and 
 as he looked he mused thus. "All these fields have 
 different kinds of grain, but the same rich valley lies 
 beneath all; so I look out upon the Christian Church 
 and see her divided into sections, and yet the same 
 rich soil of orthodoxy lies beneath all." It is to be 
 admitted that these divisions in the Church originated 
 in sin; they have done much harm; but Providence 
 has used them for his own glory. And we know 
 that the time is coming when "for the divisions of 
 Rueben there will be great searchings of heart," when 
 the watchmen on Zion's walls shall see eye to eye, and 
 sing together with one voice, when "Ephraim shall 
 not envy Judah, and Judah shall not vex Ephraim," 
 when all shall have "one mind and one mouth.'' The 
 Reformed Churches have each their vocation. The 
 Methodists have theirs in the history of the Church 
 to arouse those at ease in Zion, to rescue the perishing. 
 The Presbyterians have theirs to conserve Calvinistic 
 principles and prepare souls for Heaven. The Cove- 
 nanters have their vocation to keep unfurled that old 
 blue banner, "For Christ's Crown and Covenant." 
 The denominations are the different regiments in the 
 army of the Lord: The Methodists are the charging 
 cavalry breaking the enemy's lines. The Presbyterians 
 are the solid squares of the infantry. The Covenanters 
 are the battery on the heights. In the war each 
 regiment carried its own colors; he was the best 
 
CHURCH UNITY. 315 
 
 soldier, who, true to his own regimentals, obeyed the 
 commands of the general in chief. He is the best 
 soldier of the cross, who, true to his own denomination, 
 obeys the Captain of our salvation. Let the divisions 
 in the sacramental host cease firing at each other 
 and go forward as one united phalanx against our 
 common foe, and victory will perch upon our 
 banners. Why were the first two years of the 
 war a failure? Want of co-operation. General 
 Pope would not co-operate with Fremont in the 
 West; General M'Clellan would not co-operate with 
 Halleck in the East; General Meade would not 
 co-operate with Rosecrans in the centre. And so 
 the great soul of Lincoln mourned over the sit- 
 uation because "nothing could be done." Why is it 
 that after nearly four centuries of the Reformation 
 period have passed-, so small a part of Satan's kingdom 
 has been taken for Christ? Want of co-operation. 
 And until the Churches are ready to stand together 
 for Christ and humanity the world will not believe. 
 "That they all may be one; as Thou, Father, art in me, 
 and I in Thee, that they also may be one in us; that 
 the world may believe that Thou hast sent me. " 
 
 When the armies of Israel marched through the 
 wilderness each tribe had its ensign: "On the stand- 
 ard of Reuben was painted or carved the figure of a 
 man;" "the badge of Judah was a lion;" "Ephraim 
 was represented by an ox," and "on the banner of 
 Dan an eagle was displayed." "The figures on these 
 four leading standards of Israel were the same as the 
 four faces of the cherubim which Ezekiel saw, and as 
 
316 REFORMATION PRINCIPLES. 
 
 the four living creatures supporting the throne in the 
 apocalyptic vision." To-day the King of kings is mar- 
 shalling his hosts. On the banner of the W. C. T. U. 
 is inscribed, "Moral suasion for the liquor-drinker and 
 legal suasion for the liquor-seller." On the standard 
 of the American Christian Association is written, "Let 
 there be light." The National Reform Association 
 carries the old blue banner, "For Christ's Crown and 
 Covenant," and the Evangelical Alliance displays the 
 banner, "We are one in Christ Jesus." Our Immanuel 
 is leading on to victory. "They shall overcome by the 
 blood of the Lamb and by the word of their testimony." 
 Society must be purified. The frauds in our elections 
 are an indication of the corruption of the American 
 heart. "There is something rotten in Denmark." 
 Truth has fallen in the streets. "Deceived and being 
 deceived" is the order of the day. "Othello," Shake- 
 speare's mighty sermon against falsehood, should warn 
 us that this can not long continue. It means sure de- 
 struction. Falsehood must go down, and truth must 
 reign. 
 
 Bunyan, in his "Holy War," tells us of the fall of 
 the city of Mansoul before Diabolus. King Immanuel 
 sent four captains, with ten thousand each, to retake 
 it. Captain Boanerges had Mr. Thunder for his en- 
 sign; he bore the black colors, and his escutcheon was 
 three burning thunderbolts. Captain Conviction's en- 
 sign's name was Mr. Sorrow; he carried the pale colors^ 
 and his escutcheon was the book of the fiery law. 
 Captain Judgment had Mr. Terror for his ensign; he 
 bore the red colors, and his escutcheon was a burning,. 
 
CHURCH UNITY. 317 
 
 fiery furnace. Captain Execution's ensign was Mr. 
 Justice; he also bore the red colors, and his escutcheon 
 was "a fruitless tree, with an axe lying at the root there- 
 of." They laid siege to Mansoul, but could not take it. 
 Then they sent a petition to King Immanuel to send 
 reinforcements. So he sent five other captains, having 
 their several ensigns and escutcheons, and ten thousand 
 each, viz.: Captain Credence, Captain Goodhope, 
 Captain Charity, Captain Innocent, and Captain Pa- 
 tience. Immanuel accompanied them in person. The 
 enemies' works went down before these armies, and the 
 King of kings was enthroned in Mansoul. Satan has 
 usurped authority in this land. Our Redeemer has 
 sent his army to drive him out. The divisions of it 
 are Methodists, Congregationalists, Presbyterians, Bap- 
 tists, Episcopalians, Covenanters, etc. They were un- 
 able to dislodge him. And so he has sent reinforce- 
 ments. They are the National Reform Association, 
 the W. C. T. U., the Y. M. C. A., the Evangelical 
 Alliance, etc. These armies are marching to battle. 
 The "Captain of our salvation" orders the battle. Soon 
 "the old serpent" will be cast out and the King of 
 kings acknowledged as our divinely appointed Ruler. 
 "Kiss the Son." 
 
 Five churches in a village, where there is room for 
 only one, representing as many denominations, and 
 fighting each other instead of trying to win souls to 
 Christ, is a monstrosity. The world holds it in con- 
 tempt; the blessing of God does not reach it. Such 
 wasting of the Church's forces and trampling her honor 
 in the dust must cease. This "every church for itself" 
 
318 REFORM A TION PRINCIPLES. 
 
 principle which has prevailed in our cities gives to the 
 world the impression that the churches are rivals com- 
 peting for their patronage. No wonder they do not 
 believe. When the churches work together, there is 
 trembling in Satan's camp; then the world believes in 
 Christ. The National Reform Association, the W. C. 
 T. U., the American Sabbath Union, and the Evan- 
 gelical Alliance are teaching the Churches a lesson in 
 co-operation in moral reforms; and by and by each 
 will say to the other, "Let there be no strife between 
 me and thee, for we are brethren." It is time to ex- 
 change competition for co-operation. 
 
 In 1861, a student in the Indiana State University 
 and his lady love planted two trees side by side in the 
 campus, wrapped them about each other and fastened 
 them until they grew together. They are now one 
 great, strong tree. Let the churches be thus entwined 
 about each other and they will be a power which all 
 " our enemies cannot gainsay nor resist. " In union there 
 is strength. One shall chase a thousand, but two shall 
 put ten thousand to flight. Combination increases 
 strength in geometrical ratio. 
 
 V. The Church is one in her Indwelling Life. When 
 the Holy Spirit was poured out on the day of Pente- 
 cost, the thousands added to the Church "continued 
 steadfast to the Apostles' doctrine and fellowship, and 
 in breaking of bread and in prayers." At a subsequent 
 period, under a renewed baptism of the Holy Ghost, 
 the "whole multitude of them that believed were of 
 one heart and of one soul." Christ is the Head and we 
 are the members of his body; the life in Christ is in his 
 
CHURCH UNITY. * 319 
 
 people. "I am crucified with Christ, nevertheless I 
 live; yet not I, but Christ liveth in me." "As a body 
 in general the Church is an organic union of many 
 members, who have indeed different gifts and callings, 
 yet are pervaded by the same life-blood, ruled by the 
 same Head, animated by the same soul, all working 
 together toward the same end. It is a process of life 
 which springs from within, from the vital energy im- 
 planted in the Church and which remains in all its 
 course, identical with itself, as man through all the 
 stages of his life still continues a man. 'Till we all 
 come in the unity of the faith and of the knowledge of 
 the Son of God, unto a perfect man, unto the measure 
 of the stature of the fulness of Christ.' " Prof. Philip 
 Sckaff, D. D. 
 
 Conceive of an immense body with many members, 
 disposed in different and distant p aces, and yet all ani- 
 mated by the same Spirit of life, and you have the 
 union between Christ and his people: Christ the Head 
 in heaven; we the members of his body on earth, dis- 
 tributed through all the centuries, yet all having the 
 life of Christ. "He that is joined to the Lord is one 
 spirit with him." The same spirit that lives in me lives 
 in my Christian brother in New York or London; the 
 same Spirit that lives in him lives in my Christian 
 brother in Turkey, China, or India. "We are all bap- 
 tized into one body, whether we be Jews or Gentiles, 
 and have all been made to drink into that self-same 
 Spirit." There is no schism in the human body; all 
 the members work harmoniously because all have the 
 same spirit of life. When all Christians are thoroughly 
 
320 REFORMATION PRINCIPLES. 
 
 imbued with the Spirit of God there will be no schism 
 in the mystical body of Christ. The spirit of life in 
 the body brings all the members into healthy co-oper- 
 ation and fit the man for eminent service. The life of 
 Christ in his people brings them together in a united 
 effort for the advancement of his kingdom. A congre- 
 gation in the Methodist Church was troubled with a 
 church debt, not an uncommon decoration; they tried 
 fairs, entertainments and all the modern inventions for 
 removing it, but it only increased. A new pastor was 
 sent; a meeting of the officers was soon called and the 
 church debt came up. Deacon A. could see no light; 
 Deacon B. mourned over the situation; all were dis- 
 tressed. At last they appealed to the pastor, who said, 
 "I have a plan, a very simple one; but I do not think 
 you will adopt it." "We will accept it if possible; please 
 tell us what it is. " "Get more religion, "said he. There 
 was a long pause. At last Deacon A. ventured, "Is 
 that all?" "That is all; get more religion." After a 
 long pause Deacon A. again ventured, "Well, the Lord 
 knows we need more religion." Deacon B. said. "That 
 is my case;" and they all made a like confession. The 
 pastor suggested that they take it to God. They 
 turned the business meeting into a prayer meeting; a 
 a revival started; it spread through the congregation; 
 the whole community was stirred; the church mem- 
 bership was doubled and the debt was wiped out. Let 
 the Church be imbued with this spirit, and she will 
 sweep America for Christ, she will take all nations for 
 the King of kings. Then will the Saviour's prayer be 
 an accomplished fact, "That they all may be one." 
 
CHURCH UNITY. 321 
 
 
 Then will the Church be beautiful as Tirza, comely as 
 Jerusalem, and terrible as an army with banners. The 
 holy oil poured on the head of the high priest, de- 
 scending to the skirts of his garments, prefigured the 
 anointing of Christ with the Holy Spirit, and in him 
 of all his people. This Spirit gives life as the dew re- 
 refreshes the fields. David, when he saw Israel gath- 
 ered in perfect harmony and joy on festive days, and 
 looking to the day when all peoples would become one 
 happy family in Christ, sang: 
 
 "Behold how good a thing it is and how becoming well, 
 Together such as brethren are in unity to dwell. 
 Like precious ointment on the head, which down the beard did flow, 
 Even Aaron's beard and to the skirts did of his garments go." 
 
 "As Hermon's dew the dew that doth on Zion hills descend; 
 For there the blessing God commands, life that shall never en'd." 
 
 VI. The Churcty is one in her Covenant engagement. 
 The Church is a Covenant society. At Mount Sinai 
 the Church entered into a solemn public Covenant 
 with God. "All that the Lord hath said, will we do 
 and be obedient." The prophet, speaking of the 
 New Testament times, represents believers as saying: 
 "Come, let us join ourselves to the Lord in a Covenant 
 that shall not be forgotten." This duty was exempli- 
 fied by the Church of Scotland in swearing the National 
 Covenant, Feb. 28, 1638, at Grayfriar's Church. Six- 
 teen thousand Covenanters gathered that day and 
 signed the parchment. Some wrote after their names, 
 "Till Death," others opened veins in their arms and 
 signed their names with their own blood. Their 
 emotions were irrepressible; some shouted, others 
 
322 REFORM A TION PRINCIPLES. 
 
 wept aloud for joy. Under this white heat of enthu- 
 siasm their hearts were welded together to endure the 
 shock of 50 years' conflict with the Prelatic power that 
 followed. In 1871 the R. P. Church entered into 
 public Covenant with God to maintain the crown rights 
 and royal perogatives of the Lord Jesus Christ until 
 America bows to his sceptre and all nations serve 
 him. Thus they prefigured the coming day when 
 "One shall say, I am the Lord's; and another shall 
 call himself by the name of Jacob; and another shall 
 subscribe with his hand to the Lord, and surname 
 himself by the name of Israel." 
 
 VII. The Church is one, in the application of her 
 testimony. It forbids sinful alliance with sinful organ- 
 izations, or the commission of sin in any relation in 
 life. It reprobates the Masonic order, because Christ 
 must be left outside the lodge, and immoral oaths are 
 required. It repudiates the liquor crime, because it is 
 the devil's business. It precludes the exercise of civil 
 and political rights where sinful obligations are involved. 
 A consistent Christian cannot be postmaster, because 
 he must swear that he will do the secular work of the 
 office on Sabbath day, and there is no more harm in 
 plowing in the field on Sabbath, than in receiving? 
 distributing, and giving out mail matter on that day* 
 We are agreed that this nation has dishonored the 
 King of kings, and his loyal people must wash their 
 hands from complicity in the national sin by unceasing 
 efforts to bring the nation to repentance. 
 
CHAPTER XVIII. 
 
 THE CHURCH'S GLORY. 
 
 Yonder on the northern coast of Africa, near the 
 middle of the fourth century, appeared one of the great- 
 est lights of the Christian era. The name of August- 
 tine is the synonym for orthodoxy, Augustinanism and 
 Galvanism being used interchangeably. The greatest 
 work of his life was written in the beginning of the fifth 
 century and bears the title: The City of God. With 
 Rome as a symbol of the world-powers and Jerusalem as 
 the emblem of the kingdom of Christ, he presents the 
 rise, growth, conflict and triumph of the Messianic 
 reign. The key-note of that work is found in the words 
 of the Psalmist: "Glorious things are spoken of thee, 
 O city of God." 
 
 I. Glorious is her Founder. Ancient cities boast of 
 their eminent ^founders; Babylon that she had been 
 founded by "Nimrod, the mighty hunter before the 
 Lord," Rome that she had been founded by Romulus. 
 But the Church was founded by Jehovah. "Behold, I 
 lay in Zion a chief corner-stone." Babylon, Ninevah 
 and other ancient cities are to-day heaps of ruins. 
 But the Church, after six thousand years of conflict 
 with the powers of darkness, is stronger than ever be- 
 fore. "Upon this rock I will build my church and all 
 the gates of hell shall not prevail against her." 
 
324 REFORM A TION PRINCIPLES. 
 
 II. Glorious in the peculiar and especial and gracious 
 presence of God. God is everywhere present. We see 
 him as he balances the clouds in the upper heavens. 
 He thundereth marvelously with his voice. He causes 
 grass to grow for cattle and herb for the service of man. 
 He leads forth the fleecy vapors in white flocks along 
 the mountain side, heralding the coming king of day, di- 
 rects his course through the heavens and prepares the 
 indescribable glories amid which he. often sinks to rest 
 and over his couch draws a curtain blue and purple 
 and scarlet, more beautiful than the curtains of God's 
 tabernacle and all glorious to behold. Retire to the 
 the most dismal spot on the globe, where no animal 
 breathes nor plant vegetates, and there you see him 
 in the eternal snows that cover it, in the rocks that 
 rear their dark pinnacles to the skies, and in the waves 
 that lash against its melancholy shores. Go to the 
 wilderness marked by no human foot-step, and there 
 you see him in the flowers that waste their sweetness 
 on the desert air, for all things live and move and have 
 their being in him. We see him as he marshals the 
 hosts of heaven on the fields of light, "stationing the 
 same sentinel star that guarded the throne of the eter- 
 nal north when God spake to Job out of the whirlwind, 
 and ordering all their complicated movements in per- 
 fect order and silent harmony. The universe is a mag- 
 nificent temple in which Jehovah dwells. The divine 
 inhabitant fills it and every part shines with his glory. 
 "Whither shall I go from thy presence? If I ascend 
 into heaven, thou art there. If I make my bed in hell, 
 thou art there. If I take the wings of the morning and 
 
THE CHURCH'S GLORY. * j ' 326 
 
 fly to the uttermost parts of the sea, even there thou 
 art. If I say, the darkness shall hide me, the darkness 
 and the light are both alike to thee. " God is omni- 
 present. But he dwells in his church in a peculiar and 
 special and gracious manner. 
 
 When Moses had completed the tabernacle in the 
 wilderness the cloud descended, and Moses could not 
 enter because of the cloud, for the glory of the Lord 
 filled the tabernacle. When Solomon had offered his 
 prayer at the dedication of the temple, the cloud 
 entered, and the priests could not stand to minister 
 because of the cloud, for the glory of the Lord had 
 filled the house. And God said: "I have hallowed 
 this house that thou has built to put my name therein 
 forever, and mine eyes and mine heart shall be there 
 perpetually." This is the key to the grand vision of 
 Isaiah when he saw "the Lord high and lifted up and 
 his train filled the temple, and above it stood the 
 seraphim, each one having six wings; with twain he 
 covered his face, with twain he covered his feet, and 
 with twain he did fly, and one cried to another and 
 said, holy, holy, holy, Lord God of hosts, the whole 
 earth is full of thy glory; and the posts of the doors 
 moved at the voice of him that speake, and the house 
 was filled with smoke." This temple was a type of 
 the Church and the cloud a symbol of God's presence. 
 "Ye are built upon the foundation of the apostles and 
 prophets, Jesus Christ the chief corner-stone, in whom 
 all the building fitly framed together groweth up into 
 an holy temple in the Lord, in whom ye are also 
 builded together for an habitation of God through 
 
326 REFORM A TION PRINCIPLES. 
 
 the spirit." Not in Jerusalem's proud temple, but 
 wherever the believer is, God dwells. "Jehovah- 
 shamma," the Lord hath been there, may be found 
 written on many a cottage hearthstone, in the cata- 
 combs of Rome and Cairo and Paris, in the moorlands 
 of Scotland, and in every house where he is worshiped. 
 "Thus saith the high and lofty One who inhabiteth 
 eternity, whose name is holy, I dwell in the high and 
 holy place, with him also that is of an humble and 
 contrite Jieart, to revive the spirit of the humble and 
 to revive the heart of the contrite one." You have 
 read John Bunyan's "Holy War." You remember his 
 graphic description of the decisive conflict between 
 the citizens of Mansoul, and the followers of Diabolus. 
 During the long day the field was hotly contested. 
 In the evening Immanuel was seen coming with fresh 
 reinforcements, trumpets sounding, colors flying and 
 the feet of his men scarcely touching the ground, they 
 came with such speed. Victory followed. Then the 
 citizens of Mansoul shouted: "Lift up your heads, O 
 ye gates, and be ye lifted up, ye everlasting doors, 
 and the King of glory shall come in!" Immanuel 
 entered riding in His chariot of salvation, the streets 
 were strewn with lilies and flowers, the houses were 
 illuminated and the enraptured citizens shouted, 
 "Blessed is he that cometh in the name of the Lord." 
 So he entered the palace, ascended the throne and 
 reigned. The city of Mansoul is the believing heart. 
 Immanuel is Christ. Christ dwells in the believing 
 heart. Ignatius is supposed to have been one of the 
 children whom Jesus took up in his arms. He suffered 
 
THE CHURCH'S GLOR\. 327 
 
 martyrdom in 107 A. D. In his zeal he used to exclaim : 
 "I am a bearer of God." This language was reported 
 to the Christian-hating Trajan, the emperor then 
 reigning. Trajan ordered him immediately to trial. 
 As Ignatius entered the court, Trajan exclaimed: 
 "Who is this that styles himself a bearer of God?" 
 "I am he," responded Ignatius, "and according to the 
 Scriptures, 'I will dwell in them and will walk in them, 
 and they shall be my sons and daughters, saith the 
 Lord Almighty.' ' "You shall be devoured by the 
 lions," exclaimed the enraged monarch. And then he 
 began leaping and dancing, exclaiming: "I am to be 
 devoured, I am to be devoured, I am going to Christ." 
 That single soul was a temple of God. 
 
 The Lord appeared to Thomas Aquinas in a dream 
 and asked him saying, "Thou hast written much and 
 well concerning me, what shall I give thee?" "Nothing 
 but thyself, dear Lord," was his reply. 
 
 To love Christ signifies to delight in his excellency 
 and to desire to please him. There are several marks 
 by which it may be known. 
 
 1. The thought of Christ is the predominating 
 thought in the believing mind. There are times when 
 he does not think of Christ; while his mind is occu- 
 pied with business he is not conscious of the presence 
 of the thought of Christ; but as soon as the mind is 
 released the thought of Christ comes to the surface, 
 just as a cork held under the water will rise to the top 
 when let loose. "I sleep, but my heart waketh." 
 
 2. The believer delights in the word of Christ. "His 
 lips are like lilies dropping with sweet-smelling myrrh." 
 
REFORMATION PRINCIPLES. 
 
 "O how I love thy law; it is my study all the day." 
 
 3. He loves Christ's children. As it is unnatural for 
 a son to hate his brothers and sisters, so it is unchris- 
 tian for a professed follower of Christ to dislike the 
 children of the covenant. "If a man says I love God, 
 and hateth his brother, he is a liar; for he that loveth 
 not his brother whom he hath seen, how can he love 
 God whom he hath not seen? And this command- 
 ment we have from him, that he that loveth God, love 
 his brother also." 
 
 4. He seeks frequent communion with Christ. " Like 
 as the hart panteth after the water brooks, so panteth 
 my soul after thee, O God." 
 
 5. He is drawn to Christ by an irresistible impulse. 
 "The love of Christ constraineth me." "For me to 
 live is Christ." "Entreat me not to leave thee, nor to 
 turn back from following after thee. " 
 
 6. He is jealous for the honor of Christ. It pains 
 him to see Christ dishonored. 
 
 7. He strives to obey all Christ's commands. "Ye 
 are my friends, if ye do whatsoever I command you." 
 "Oh that my ways were directed to keep thy statutes; 
 then shall I not be ashamed when I have respect to all 
 thy commandments." 
 
 8. He makes an entire consecration to Christ. "Thine 
 are we, David," consecration to Christ's person; "and 
 on thy side, thou son of Jesse," consecration to Christ's 
 cause. All that I am, all that I have, and all that I 
 can be are devoted to him. 
 
 9. He patiently endures all trials. He regards them 
 as coming from the hand of his Father: "Whom the 
 
THE CHURCH'S GLORY. 329 
 
 Lord loveth he chasteneth. What son is he whom the 
 Father chasteneth not." They are a blessing to him. 
 "No chastisement for the present seemeth to be joy- 
 ous, but grievous; nevertheless, it worketh the peace- 
 able fruits of righteousness in them that are exercised 
 thereby." As he participates with Christ in suffering 
 here, so he will share with him in glory hereafter. 
 
 "Beloved, think it not strange concerning the fiery 
 trial that is to try you, as though some strange thing 
 had happened unto you, but rather rejoice, inasmuch 
 as ye are partakers of the sufferings of Christ, that 
 when his glory shall be revealed, ye may be glad also, 
 with exceeding joy." The reward is great. "These 
 light afflictions, which are but for a moment, will work 
 out for us a far more exceeding and eternal weight of 
 glory." The affliction is light, the glory is a weight. 
 The affliction is temporary, the glory is eternal. So 
 he looks up and says, "Lord, what thou wilt and when 
 thou wilt and how thou wilt." "Though he slay me, 
 yet will I trust in him." 
 
 Mrs. Allison, the missionary among the Bohemians 
 in Chicago, gave us a sketch of her two years' exper- 
 ience in that work. After attending the training school 
 of the Home Mission^ Board of the M. E. Church, she 
 went to the Bohemians. She had no liking for them, 
 but went simply because she was sent. The Sabbath 
 school was held in a long, narrow, low, smoky room, 
 separated by a thin partition from a saloon. The sa- 
 loon was crowded with noisy, drinking men. The Bo- 
 hemians universally drink. Even little ones are taught 
 the drink habit. The room was filled with boys and 
 
330 REFORM A TION PRINCIPLES. 
 
 girls, dirty, ragged, the boys smoking and fighting, 
 the girls pinching and pulling each other's hair. She 
 thought nothing could be done there. And people 
 generally think that Bohemians are not worth trying to 
 save. "Oh, they are only Bohemians," is a common 
 phrase. The superintendent offered her a class of 
 boys. No, she did not want boys. Give me a class 
 of girls. But something checked her. Shortly before 
 she had lost her only son, Frank, a precious boy, so 
 gentle and kind, the very opposite of these boys. So 
 she said to the superintendent, "I believe I will take a 
 class of boys." And when placed before them she 
 began taking their names, and the first boy's name was 
 
 Frank , the second name was Frank, too, and so 
 
 on until she had eighteen Franks. She could hold up 
 no longer and began crying. The superintendent, 
 thinking the boys had been rude, came and asked the 
 cause. 
 
 "Have the boys been ugly?" 
 
 "Oh, no; the boys behave all right, but their names 
 are all Frank, and my little boy who died was named. 
 Frank." 
 
 "Well," said he, "my name is Frank, too. That is 
 a common name among us." 
 
 From that moment she took her class of Franks into 
 her heart, and ever since her only true happiness is in 
 teaching the Bohemians. At first she could not get 
 access into their homes, if such they can be called. 
 They live in filth and squalor, sometimes twelve in a 
 single room, where common decencies of life cannot 
 be observed. When the door was opened to her the 
 
THE CHURCH'S GLORY. ^ 331 
 
 mother would say^ "We no speak English," and shut 
 the door in her face. But she learned a few sentences 
 of Bohemian, and although she made mistakes in pro- 
 nouncing them, they would laugh at her and invite her 
 in. Now she visits their homes daily, reading the Bible 
 pointing them to Jesus. They are all nominal Catho- 
 lics. It is characteristic of their race to be set in their 
 ways They live behind a thick crust of ignorance, 
 prejudice and superstition. They have soft hearts 
 underneath and when you once reach them they are 
 true as steel. 
 
 One of the Franks was forbidden to come to the 
 school. But he was converted ancj just as strong in 
 in his Protestantism as his parents in their Catholicism. 
 His mother tried to starve him into terms. He worked 
 in a factory seven miles away, and walked to and from 
 it every night and morning. His parents collected 
 every cent of his wages, and this is their usual way. 
 His mother only gave him a dry crust for breakfast 
 and no dinner. The boy fainted at his work, and his 
 teacher happened to be at the factory at the time. He 
 told her his trouble. Meal tickets were procured for 
 him at once. Mrs. Allison went immediately to his 
 mother and told her what had occurred, and that she 
 was starving her son. The mother prepared a good 
 supper for him, but he said: 
 
 "I am not hungry, I have had my supper." 
 
 "Where did you get it?" 
 
 "I prayed to God, and he fed me." 
 
 Another of her Franks was poorly dressed. His 
 employers told him he must have better clothes or they 
 
332 RE FORM A TION PRINCIPLES. 
 
 would discharge him. He had no money. His parents 
 collected his wages. What could he do? He went to 
 God in prayer. The next day a letter was handed 
 him containing nine dollars and" a note which read: 
 "Please accept this from a sister in Christ." He took 
 it to his teacher. He did not think he ought to keep 
 it, as he had not earned it. " 
 
 "But," she said, "Did you not tell me that God 
 knows that you need better clothes?" 
 
 "Yes, God knows it, but how did the sister find it 
 out?" 
 
 The mission grew and prospered. The saloon keeper 
 thought it was injuring his business and ordered them 
 to vacate that room. They are now trying to raise 
 funds to build a mission house. The lot has been do- 
 nated. Her class has raised $70 and proposes raising 
 $100. A class of girls has raised $30. 
 
 This is the work that will save our nation. Let the 
 Bohemians be made Christians; the Africans, the Chi- 
 nese, the Germans, the Italians, all be Christianized, 
 and then we will be one great, grand Christian nation. 
 
 The believer ever lives in self-nourishing fellowship 
 with God. When you pass a house and see the shutters 
 closed, the doors closed, the gates closed, no children 
 playing in the yard, no smoke rising from the chimney, 
 you say, the master is away. How do you know? 
 Did you go and enquire? No. You know by the 
 evidence. When you pass that same house another 
 day, and see the door standing ajar, the shutters open, 
 the smoke curling up from the chimney, and the 
 children playing in the yard, you say the master is at 
 
THE CHURCfTS GLORY. , 333 
 
 home now. Did you go and see? No. Did you 
 enquire? No. How do you know? "I know by the 
 evidence." So when you see the fruit of the Spirit in the 
 heart and life, then you know that the Spirit has taken 
 up his abode. Where love, peace, joy, long suffering, 
 patience, meekness and faith are found, there the 
 Spirit dwells. "Hereby we know that he dwelleth in 
 us, by his Spirit that he hath given us." But the 
 Spirit not only dwells in each individual believer's 
 heart, he also dwells in the Church as Christ's organ- 
 ized body. "Where two or three are gathered together 
 in my name there am I in the midst of them." The 
 Apostle John saw Jesus walking in the midst of the 
 seven golden candlesticks, trimming and feeding them 
 with the oil of grace. Christ ever dwells in the midst 
 of his living temple, built up of lively spiritual stones. 
 The true view is this. Each individual believer is a 
 temple in which the Spirit dwells. A number of 
 individuals viewed together form a congregational 
 temple in which the Spirit dwells. A number of 
 denominations viewed together form a national temple, 
 in which the Spirit dwells. All the national temples 
 viewed together form the world's great temple of the 
 true Catholic Church, beautiful, and grand, and 
 glorious, the joy of the whole earth. 
 
 III. Glorious in the extent of her mission. Ancient 
 cities regarded it as their mission to conquer other 
 cities. Babylon ruled 127 provinces. Rome, by the 
 conquests of the Caesars, became the mistress of the 
 world. When De Toqueville wrote in 1848 not more 
 than one in twenty of our population were in cities. 
 
334 REFORM A TION PRINCIPLES. 
 
 Now one in four are in cities of the first and second 
 class. The cities are being carried into the country 
 until there are no rural districts. We are fast becom- 
 ing one vast municipality. The mission of the Church 
 is to make the world one great Christian city. The 
 Savior gave the commission: "Go ye into all the 
 world." It is only at a comparatively recent date the 
 Church has come to appreciate the extent of her 
 mission. Luther called for missionaries to the "Pagans 
 and the Turks" but no response was made. In 1792 
 William Carey was rebuked when he stood up in a 
 Council in England and plead the cause of missions. 
 An aged elder said: "Young man, you sit down; when 
 God pleases to convert the heathen he will do it 
 without you or me." But the society was organized 
 that sent Carey to India; there are 25 societies now 
 on the British Isles. In the beginning of this century 
 a German professor apologized for sending a mission- 
 ary to East Friseland. But there are 35 societies on the 
 Continent to-day. When the American Board peti- 
 tioned the Massachusetts Legislature for a charter in 
 1810 they met with opposition. A member said: "We 
 have no religion to spare. " But the charter was granted 
 and now we have 25 societies at work. In the beginning 
 of this century there were not 10 missionary societies 
 in all Christendom. Now there are more than 100. 
 Then there were not 200 ordained' missionaries in the 
 field. Now there are 3,000 ordained missionaries, an 
 army of 30,000 helpers, 12,000 schools with 400,000 
 pupils, and 3,000,000 native converts, and the Bible is 
 translated into 360 different languages. Not more 
 
THE CHURCH'S GLORY. ^ 335 
 
 than $250,000 annually were contributed to missions 
 then; last year $15,000,000 were given. At the 
 beginning of this century the work was a little stream- 
 let. Now it is a broad and deepening river, carrying 
 us on to the ocean of universal triumph. 
 
 When Carey entered India in 1/93 he found the 
 people steeped in idolatry, fossilized in their system of 
 caste for thirty centuries, and so degraded that Dean 
 Shiller exclaimed, "Where in all the world can you 
 find such a Satan's burgh as India!" But to-day there 
 are more than 100,000 native converts and thirty socie- 
 ties at work in the field. Dr. Morris entered China in 
 1807. To-day there are 50,000 Chinese communicants 
 and forty societies on the ground. Dr. Moffit entered 
 South Africa. With their fetish worship and their 
 cannibalistic practices, the people were scarcely re- 
 garded as human, and the Dutch settlers excluded 
 them from their houses of worship with this sign over 
 the door: "Dogs and Hottentots not admitted." He 
 wrought fifty-two years in person. Livingstone and 
 Stanley have carried the torch of civilization to the 
 heart of the Dark Continent. "Ethiopia is stretching 
 cut her hand to God." 
 
 The Church has the means at her command to place 
 the Bible in the hands of every man, woman and child 
 in their own language, within the present century. The 
 ability involves the obligation. The Church has the 
 facilities for preaching the gospel many times to every 
 human being in his own tongue within the present gen- 
 eration. The ability involves the obligation. Let the 
 Church arise and put on her strength! 
 
336 REFORMATION PRINCIPLES. 
 
 IV. Glorious in her protection. The cities in old 
 time, Rome and Babylon and Tyre and Jerusalem, 
 were surrounded by great and high walls for protec- 
 tion. So God has surrounded his Church by impreg- 
 nable walls of defence. "Salvation will God appoint 
 for walls and bulwarks." When David looked around 
 about and saw the Amorites, the Perizzites, the Hivites, 
 the Jebusites, the Medes, the Persians, the Egyptians 
 and the Ethiopians, all thirsting for the blood of God's 
 people, all banding together that they might sweep 
 away the Israel of God, and yet they lived and pros- 
 pered, he broke out in this triumphant language: 
 
 "They in the Lord that firmly trust, shall be like Zion Hill, 
 Which at no time can be removed, but standeth ever still. 
 As round about Jerusalem the mountains stand alway, 
 The Lord his folk doth compass so, from henceforth and for aye." 
 
 For the last six thousand years Satan has been dash- 
 ing wave after wave against these walls, but as vainly 
 as the wind-swept waves when they lash their foam 
 against the unyielding rock. In the days of Elijah 
 such a great wave was rolled up that after the shock 
 the prophet thought himself alone as the representa- 
 tive of the faithful. But God had reserved for himself 
 seven thousand who had not bowed the knee to Baal. 
 Another great wave was rolled up when that great 
 army of Sennacherib besieged Jerusalem; but the 
 destroying angel went out, and in the morning one 
 hundred and eighty-five thousand were slain. Wave 
 after wave of error, the flood of water from the Devil's 
 mouth, broke upon the walls of the early Church. 
 First came that great wave of Gnosticism, a wild and 
 
THE CHURCH'S GLORY. 337 
 
 extravagant compound of Oriental theosophy, Greek 
 philosophy and Christian ideas; but while it bore 
 down multitudes who were of the world, it broke 
 harmless upon the Church's foundation. Then came 
 that great wave of Manicheism, with its Persian dual- 
 ism, the eternal conflict of mind and matter, of good 
 and evil; and though it carried down vast numbers 
 who belonged to Satan, it fell harmless at the base of 
 the Church's walls, which were firm as mountains of 
 brass. "All the gates of hell could not prevail against 
 her." The next wave was more formidable. The great 
 Roman Pagan empire, animated by Satan himself, 
 came down upon her like a thundering avalanche, but 
 she shook off the stupendous load as a man shakes off 
 the snow-flakes from his garments. For three centu- 
 ries great imperial Rome cried: " Christianas ad 
 leones!" For three centuries the brutal Coliseum de- 
 voured Christ's freemen. For three centuries the 
 stake, the scaffold and the block were busy day and 
 night despatching God's children. For three centuries 
 the horrors of the cross tried God's saints. But Rome 
 Pagan went down and Christianity ascended the throne 
 of the Caesars. The wave broke harmless at the base 
 of the Church's walls. The next wave that rolled up 
 was the Papacy. For ten centuries she practiced the 
 horrors of the Inquisition. For ten centuries she 
 chased the saints like hunted deer among the Alps and 
 through the low countries, u until every mountain be- 
 came a monument, every valley saw executions, and 
 every village had its roll of martyrs." For ten cen- 
 turies she soaked the sods of all Europe with the blood 
 
338 REFORM A TION PRINCIPLES. 
 
 of God's people and strewed the mountains and valleys 
 with their bones. But this great wave broke and fell 
 harmless at the base of the walls. In the First Reforma- 
 tion, Martin Luther gave the "beast with seven heads 
 and ten horns" a wound unto death, and the Kingdom 
 started on a new career. In Scotland, the wave of 
 Prelacy raged for fifty years; the Cameronian Cove- 
 nanters were like a rock, upon which the wave was 
 broken. 
 
 "The mountains of Scotland, that are hallowed with 
 the prayers, the fasts, and the martyrdom of the right- 
 eous; her dungeons that witnessed the sighs, the tears 
 and wrestling of the righteous in behalf of a persecuted 
 church and a covenanted land; the rocky islands of the 
 sea where they were doomed to languish in tribulation 
 for the word of God and for testimony of Jesus Christ; 
 the friendly retreats of foreign lands to which they 
 fled for shelter and from which their prayerful sympa- 
 thies and tears were wafted homeward by the winds of 
 heaven; the sandy sea-beach, whose rising tide closed 
 its unconscious waters over the struggling, stake-bound 
 members of Christ's mystical body; and the places of 
 public thoroughfare where the heads of a Guthrie, a 
 Cameron and a Warriston withered in the winds, and 
 where the warm and quivering heart of the valiant 
 Hackston was exhibited with derision upon the point 
 of the executioner's knife, a spectacle to the world, and 
 to angels and to men" these are all ready to give 
 the most convincing testimony to the fact that the 
 Lord Jesus Christ has implanted in the Church an im- 
 perishable life, against which the utmost power of men 
 
THE CHURCH'S GLORY. 339 
 
 may rage and dash themselves as vainly as do the wind- 
 swept waves when they lash their foam against the 
 unyielding rocks. "The blood of the martyrs is the 
 seed of the Church. " The blood of every martyr, from 
 that of John Huss, the forerunner of the First Reform- 
 ation, to that of James Renwick, Scotland's last and 
 youthful martyr, only served to cement more firmly 
 the walls of our beloved Zion. The more she was 
 afflicted, the more she grew, while the arrows which her 
 enemies shot at her entered their own hearts. 
 
 To-day the double wave of Romanism and Commu- 
 nism is rolling up against Zion's walls. The first means 
 "the Dark Ages. " The second means ' 'the abolition of 
 the family, the abolition of the State, the abolition of 
 the Church, the abolition of the inheritance. " Infi- 
 delity is the master-spirit. But these two swelling 
 waves will soon be broken. ''Whosoever shall fall 
 upon this rock shall be broken. " The highest possible 
 point .to which this flood can reach is "even unto the 
 neck." It can never reach the Church's head. And 
 while the head is above water the body is safe. Cour- 
 age, then, the day is dawning. The cords of Zion are 
 being lengthened and her stakes strengthened. Soon 
 he whose right it is to reign will take to himself his 
 great power. Soon the angel will fly forth in the midst 
 of heaven, proclaiming: "The sovereignty of this 
 world has become the sovereignty of our Lord and of 
 his Christ." Then will the language of Pope be real- 
 ized when he said: 
 
 "Rise crown'd with light, imperial Salem, rise, 
 Exalt thy tow'ring head, and lift thine eyes ! 
 
340 REFORMATION PRINCIPLES. 
 
 See a long race thy spacious courts adorn; 
 
 See future sons and daughters, yet unborn, 
 
 In crowding ranks on every side arise, 
 
 Demanding life, impatient for the skies ! 
 
 See barbarous nations at thy gates attend, 
 
 Walk in the light, and in thy temple bend; 
 
 See thy bright altars throng'd with prostrate kings, 
 
 And heap'd with products of Sabean springs ! 
 
 For thee Idume's spicy forests blow, 
 
 And seeds of gold in Ophir's mountains glow. 
 
 See heaven its sparkling portals wide display, 
 
 And break upon thee in a flood of day ! 
 
 No more the rising sun shall gild the morn, 
 
 Nor evening Cynthia fill her silver horn; 
 
 But lost, dissolved in thy superior rays, 
 
 One tide of glory, one unclouded blaze 
 
 O'erflows thy courts: the Light himself shall shine 
 
 Reveal'd, and God's eternal day be thine ! 
 
 The seas shall waste, the skies in smoke decay, 
 
 Rocks fall to dust, and mountains melt away; 
 
 But fix'd his word, his saving power remains; 
 
 Thy realm forever lasts thine own Messiah reigns!" 
 
CHAPTER XIX. 
 
 CHILIASM. 
 
 No one familiar with the writings of the New 
 Testament, and especially with the writings of the 
 Apostolic and Ante-Nicene Fathers can be unacquaint- 
 ed with the frequency, force and fervor of the 
 references to the second coming of Christ, which they 
 contain. One verse in every twenty-five, or about 
 300 verses of the New Testament, speak of the "Coming 
 of the Lord." The ancient creeds have crystallized it 
 in confession. The Nicene and Constantinopolitan 
 councils affirmed, "that he shall come again with glory 
 to judge the quick and the dead, whose kingdom shall 
 have no end." It is an event to which all of Christ's 
 people look forward with joyful hopes and fond antici- 
 pations. "O when," writes the seraphic Rutherford, 
 "will we meet? O, how long is it to the dawning of 
 the day? O sweet Jesus, take wide steps! O my 
 Lord, come over mountains at one stride! O my 
 blessed, flee as a roe, or a young hart upon the 
 mountains of separation! O, if he would fold the 
 heavens together like an old cloak, and shovel time 
 and days out of the way, and make ready in haste the 
 Lamb's wife for her husband! O heavens, move fast! 
 O time, run, run, and hasten the marriage-day; for 
 love is tormented with delays! Look to the east, the 
 day-sky is breaking; think not that Chri&fc loseth time, 
 
 "^-^ 
 
 0? THE 
 
 UNIVERSITY] 
 
342 REFORM A TION PRINCIPLES. 
 
 or lingereth unsuitably. The Lord's bride will be up 
 and down, above the water, swimming, or under the 
 water sinking, until her lordly and mighty Redeemer 
 and Husband set his head through these skies, and come 
 with his fair court to rid all these pleas, and give them 
 the longed-for inheritance-" All Christians unite in 
 believing that Christ will come to this world a second 
 time without sin unto salvation. 
 
 As to the time of his second coming all are not 
 agreed. Millenarianism t or Chiliasm, is "the doctrine 
 of two resurrections (Rev. xx.), the first, that of the 
 righteous dead at the time of the second advent of 
 Christ, and the second that of the righteous and the 
 wicked at the end of the world, and a personal cor- 
 poreal reign of Christ between them, for a thousand 
 years, upon the renovated earth. " Dr. Shedd. 
 
 It is well known that an extraordinary conference of 
 bishops, professors, ministers and brethren met in 1878 
 in one of the Episcopal churches in the city of New 
 York in the interests of this doctrine. (Others have 
 since been held, but this one is typical of all.) They 
 called themselves "The Prophetic Conference," which 
 was manifestly a misnomer, since their object was not 
 to interpret prophecy, but to ventilate their own 
 individual opinions respecting the doctrine of Chiliasm. 
 "They drew out the thread of their verbosity finer than 
 the staple of their argument. " They bravely assumed 
 that a Christian could not help accepting their doctrine, 
 for we are exhorted to watch and pray for his advent, 
 and those exhortations have no meaning except Christ 
 is liable to come at any moment. They forget that 
 
CHILIASM. 343 
 
 these are God's exhortations, and if God, who knew 
 that Christ was not to come for at least 1800 years 
 after his ascension, could say to his people: "The day 
 of the Lord is at hand." "Watch therefore, for you 
 know neither the day nor the hour wherein the Son of 
 man cometh," then that language was appropriate even 
 on the assumption that those who used it knew that 
 the second advent was not to occur for thousands of 
 years; "for a thousand years are with God as one day, 
 and one day as a thousand years. " This Pre-millen- 
 arian theory is liable to the following grave objections: 
 I. The inconsistency of the advocates, and the con- 
 flicting conclusions to which they come. They profess 
 to adopt the principle of literal interpretation. The 
 prophecy tells us that the Jews, as a nation, shall be 
 restored to their own land, their temple rebuilt, and 
 all nations subject to their sceptre. This, they say, is 
 literal. But when the prophecy says, all the nations 
 of the earth are to go up to Jerusalem every month, 
 and even on every Sabbath, they tell us it is figurative. 
 There were as many different theories as there were 
 papers read in the conference. According to one, the 
 thousand years will be occupied in judging the 
 righteous; according to another, Christ and his risen 
 and glorified saints are to dwell visibly on the earth 
 and reign for a thousand years; according to another, 
 the risen and glorified saints are to be in heaven, and 
 not on earth, any more than the angels now are; and 
 yet they are to govern the world; according to another, 
 the Bible divides men into three classes: the Gentiles, 
 the Jews, and the Church of God, and the prophecies 
 
344 REFORM A TION PRINCIPLES. 
 
 relating to the millennium are understood to refer to 
 the relative condition of the Jews and Gentiles in the 
 world, and not to the risen and glorified believers in 
 heaven; according to another, this earth, changed no 
 more by the fires of the last day than it was by the 
 deluge, is to be the bright, blessed and everlasting 
 homestead of men made glorious and immortal in soul 
 and body; and according to another still, there are two 
 heavens, one here and one above; two Jerusalems,both 
 to continue forever, the one on earth the other in 
 heaven; the one made with hands, the other made 
 without hands; both glorious and blessed, but the 
 earthly far inferior to the heavenly; both endless; and 
 men will continue for ever on earth, living and dying, 
 happy but not perfect, needing regeneration and 
 sanctification, and when they die, will be translated to 
 the kingdom which is above. 
 
 Surely such inconsistencies and conflicting con- 
 clusions, which are the proper fruit of the doctrine, are 
 a fatal objection to it. Surely there is no terra firma 
 here. It is an ignis fattens, leading those who follow 
 it they know not whither. 
 
 2. It is an essentially Jewish doctrine. The Jews at 
 the time of Christ (who read the prophets with a veil 
 upon their hearts) expected the Messiah to establish a 
 glorious earthly kingdom at Jerusalem (just as Pre- 
 millenarians do now); that those who had died in the 
 faith should be raised from the dead to share in the 
 blessings of the Messiah's reign; that all nations and 
 peoples on the face of the whole earth should be 
 subject to them; that any nation that did not serve 
 
CHILIASM. 345 
 
 them should be destroyed; and that all the riches and 
 and honors of the world would be at their disposal. 
 Pre-millenarianism is the outgrowth of the later Jewish 
 idea of the Messiah. "It first appears in the writings 
 of the Judaistic Gnostic, Cerinthus, the contemporary 
 and opponent of John. It was a peculiarity of the 
 Jewish-Christian, as distinguished from the Gentile- 
 christian branch of the Church at the close of the first 
 century." Tertullian describes the foundations of the 
 rebuilt Jerusalem as literally carbuncle and sapphire, 
 and its bulwarks crystal; and regards it as literally 
 let down from heaven, according to Rev. xxi., 2, and 
 for confirmation refers to the report, "that in the 
 Parthian war in Judea, a city was observed to be 
 lowered down from the sky every morning, and to 
 disappear as the day advanced. Irenaeus cites with 
 approbation from Papius the statement, that there 
 would be vines having ten thousand branches, and 
 each branch ten thousand boughs, and each bough ten 
 thousand shoots, and each shoot ten thousand clusters, 
 and each cluster ten thousand berries, and each berry 
 would yield twenty-five measures of wine." Dr. 
 Schedd. 
 
 How striking the resemblance between this and the 
 language of Prof. Lummis, in the "Prophetic Con- 
 ference!'' "The Messianic kingdom would be incom- 
 plete, if that good which the Jew anticipated were left 
 out, as, thank God, it will not be. The modern 
 theologian, who, conceiving the kingdom of Jesus, 
 looks upward and views the blue sky and gold and 
 crimson clouds, and the brightness of the resplendent 
 
346 REFORMATION PRINCIPLES. 
 
 sun, has a charming picture, even if it be a little 
 ethereal. But to complete its beauty, he needs the 
 hills and valleys, flowing as of old, in the land of 
 Canaan, with milk and honey, the palace-towers of 
 Jerusalem the golden, the white-robed company 
 marching with crowns on their heads, and palms in 
 their hands to strains of celestial music, the opening 
 doors of the royal mansion and the broad table spread 
 with ambrosial viands, fit for the children and the 
 brothers and the sisters of a king, and the seated 
 guests, the patriarchs, and prophets, and all the godly 
 race. No timidity induced by skepticism, within the 
 nominal Church of God or without, shall make me 
 diminish ought of what my Father's legacy warrants 
 me to expect. I shall see the King in his glory, and 
 be fellow-heir with Abraham. In company with the 
 meek, I shall possess part of the earth. A humble 
 and unworthy brother of Jesus Christ, I am to have 
 the body of my humiliation made like the body of his 
 glory." The Jews were disappointed and offended 
 because Christ did not come in state and restore the 
 kingdom to Israel, and these Chiliasts will be dis- 
 appointed in expecting him to set up a literal throne 
 upon Mount Zion and govern the nations in his 
 corporeal presence. 
 
 3. It is not and never has been the faith of the Church. 
 An able paper was read by Dr. West before the late 
 conference on "The history of the Pre-millenarian doc- 
 trine." Dr. Shedd, in his "History of Christian Doc- 
 trine," says, " Millenarianism was never the oecumenical 
 
 
CHILIASM. . 347 
 
 doctrine of the Church and never entered as an article 
 of faith into any of the creeds." 
 
 " Of the Apostolic Fathers, only Barnabas, Hermas> 
 and Papius exhibit in their writings distinct traces of 
 this doctrine, while there are no traces of Chiliasm in the 
 writings of Clement of Rome, Ignatius, Polycarp, Ta- 
 tian, Athenagoras, and Theophilus of Antioch" The 
 ecclesiastical authority of the latter being much greater 
 than that of the former, the inference is, "that this tenet 
 was not the received faith of the Church certainly down 
 to the year 1 50. " A further proof of this inference is 
 found in the fact that it does not appear in the so- 
 called Apostles'* creed. This symbol was not, indeed, 
 drawn up by the apostles, but it is undoubtedly the 
 substance of the short confessions of faith which the 
 catechumens of the Apostolic Church were accus- 
 tomed to make upon entering the church; so that 
 it is a full statement of what passed for the sub- 
 stance of Christianity with them. But in this sym- 
 bol there is not the slightest allusion to two resurrec- 
 tions and a corporeal reign of Christ between them. 
 The opposite is taught. Even in the period between 
 the year 150 and 250, "the blooming age of Millenar- 
 ianism," it does not appear as an article of faith in the 
 Catholic creed. The Nicene and Athanasian creeds 
 condemn it by declaring the true doctrine. During 
 the Middle Ages it can hardly be said to have had any 
 existence as a doctrine. The Augsburg Confession will 
 be reckoned good authority. With a view to an amic- 
 able arrangement of the religious split that had ex- 
 isted in Germany since 1517, Charles V., as protector 
 
348 REFORM A TION PRINCIPLES. 
 
 of the Church, had convoked a diet of the empire, to 
 meet at Augsburg, April 8th, 1530? and had required 
 from the Protestants a short statement of the doctrines 
 in which they departed from the Catholic Church. The 
 Elector, John, of Saxony, therefore, in March, called 
 on his Wittenberg theologians, with Luther at their 
 head, to draw up articles of faith to lay before him at 
 Torgau. The commissioned doctors took as a basis, 
 in so far as pure doctrine was concerned, articles that 
 had been agreed to the previous year at conferences 
 held at Marburg and Schwabach. These doctrinal ar- 
 ticles supplemented, and with a practical part newly 
 added, were laid before the Elector at Torgau. Mel- 
 ancthon then, taking the Torgau articles as a founda- 
 dation, and with the advice of various Protestant theo- 
 logians, composed the document which he first called 
 an apology, but which in the diet itself took the name 
 of the Augsburg Confession. This confession repre- 
 sents the attainments of the Church at the First 
 Reformation. It condemns Chiliasm in conjunction 
 with the doctrine of a limited future punishment; 
 both tenets being held by the Anabaptists of that day: 
 "Damnant Anabaptistas, qui sentiunt hominibus dam- 
 natis ac diabolis finem poenarum futurum esse. Damnant 
 et alois, qui spargunt Judiacas opiniones, quod ante 
 resurrectionem mortuorum pii regnum mundi occupa- 
 turi sint, ubique oppressis impiis.'' 
 
 " The Thirty-nine Articles of the Church of England 
 are the articles of religion which were agreed upon by 
 the archbishops and bishops of both provinces, and 
 the whole clergy in. the convocation held in London in 
 
CHILIASM. . 349 
 
 the 4th year of Elizabeth, 1562, under Archbishop 
 Parker." They have been described as "containing a 
 whole body of divinity." To have a clear view of the 
 history of these important articles, we must go back to 
 the promulgation of the original ones, forty-two in num- 
 ber, in the reign of Edward VI. The council ap- 
 pointed by the will of Henry VIII., to conduct the 
 government during the king's minority, was for the 
 most part favorably disposed towards the Reformed 
 opinions, and the management of church affairs de- 
 volved almost entirely upon Archbishop Cranmer. In 
 the year 1546, an act of Parliament was passed, em- 
 powering the king to appoint a commission of 32 per- 
 sons to make ecclesiastical laws. Under this act, a 
 commission of 8 bishops, 8 divines, 8 civilians, and 8 
 lawyers, (amongst whom were Cranmer, Ridley, Cov- 
 erdale, Hooper, Leory, Peter Martyr, Justice Hales, 
 &c.,) was appointed in 1551, and one of the first acts 
 was to draw up a code of articles of faith. These were 
 forty-two in number, and were set forth by the king's 
 authority in 1553. They are known as the confession 
 of Edward VI. From these the Thirty-nine Articles 
 were drawn. Here it is condemned in nearly the same 
 terms as in the Augsburg Confession. "Qui millena- 
 riorum fabulam revocare conantur, sacris literis adver- 
 santur, et in Jtidaica deliramenta sese praecipitant.'' 
 The Helvetic confessions, that of Basel, 1530, and Bui- 
 linger, Expositio Simplex, 1566; the Tetrapolitan con- 
 fessions, 1531; the Gallic Confession, 1575; the Bel- 
 gic Confession, 1559, guard the statement respecting 
 the second advent of Christ, by teaching that the time 
 
350 REFORM A TION PRINCIPLES. 
 
 of its occurrence is unknown to all created beings, and 
 that it will not take place until the number of the elect 
 is completed. The Assembly of divines at Westmin- 
 ster was called by the Long Parliament to meet in the 
 chapel of Henry VII. on July i, 1643. 
 
 This Assembly represents the attainments of the 
 Church in the Second Reformation. It declared that 
 Christ "shall come again at the last day in great 
 power, and in full manifestations of his own glory, and 
 of his Father's, with all his holy angels, with a shout, 
 with the voice of the archangel and with the trump of 
 God, to judge the world in righteousness." This is 
 the last free General Assembly the Church has had, 
 and by its decisions we are bound until we get another. 
 The Supreme Court of the United States is the ulti- 
 mate and final appeal in civil matters. This supreme 
 judicature of the Church is the ultimate and final ap- 
 peal in ecclesiastical matters, until such another Gen- 
 eral Assembly convenes. 
 
 IV. // disparages the Gospel. Prof. Kellogg read a 
 paper before the late Conference in which he labors to 
 prove that it is not the mission of the Gospel to con- 
 vert the world, but simply "to bear witness." He tells 
 us the nations will not be converted by the Gospel, 
 but by a stupendous display of divine wrath upon all 
 the apostate and ungodly. Does the Doctor not know 
 that wrath never converted a single soul, and never 
 will? Does he not know that Pharaoh and the 
 Egyptians were hardened by the ten plagues sent 
 upon them? Does he forget that the Jews were made 
 more obstinate and rebellious by the tribulations, 
 
CHILIASM. 351 
 
 lamentations and war sent upon them in the destruc- 
 tion of Jerusalem? Does he not remember that crime 
 in every revolting form bloomed and blossomed and 
 bore fruit in Paris during the Reign pf Terror? Judg- 
 ments tend to harden rather than to convert. The 
 Doctor grants that the Gospel has and will convert 
 God's chosen people. And well he may, in view of 
 the divine testimony: "My word shall not return unto 
 me void, but it shall accomplish that which I please, 
 and it shall prosper in the thing whereto I have sent 
 it." "The law of the Lord is perfect, converting the 
 soul." Now it stands to reason, that what will affect 
 one mind and heart in a certain state, will affect a mul- 
 titude in the same condition. Given the same soil, 
 the same seed, the same season, and the same Almighty 
 Spirit to bless, and there is no reason for setting limits 
 on the results. Give me a single coal of fire, and the 
 building will soon be in flames. Give me the word of 
 God, the Holy Spirit to bless, and a voice to publish 
 it, and the whole world will soon be converted. Give 
 me the power to create one world, and soon I will fill 
 space with revolving planets. Give me the power to 
 create one bird, and soon all the forests will be reso- 
 nant with winged songsters. Give me the power to 
 make one diamond, and soon my wealth will surpass 
 that of Golconda. Give this Word, which is quick 
 and powerful, sharper than any two-edged sword, 
 piercing even to the dividing asunder of soul and 
 spirit, and of the joints and marrow, a discerner of the 
 thoughts and intents of the heart, power to convert 
 one soul, and soon all the world will be converted to 
 
352 RE FORM A TION PRINCIPLES. 
 
 Christ. Ask Jonah if the word of God has this power, 
 and he will point you to Nineveh, kneeling in sack- 
 cloth and ashes. Ask the Apostles if the Gospel will 
 convert, and they will say, Behold three thousand con- 
 verted in one day. Ask Martin Luther if the Gospel 
 is the power of God unto salvation, and he will say, 
 Behold all Germany hanging on my lips like bees in a 
 swarm. Ask the missionaries in India to-day if it has 
 pleased God by the foolishness of preaching to save 
 them that believe, and they will say, Behold the thou- 
 sands flocking to the Cross daily, a nation born at 
 once. This is but the falling of the first autumnal 
 leaves; soon the more copious outpouring of the Holy 
 Spirit will come, converting the Jews, bringing in the 
 fulness of the Gentiles, and establishing Christ's king- 
 dom of blessedness, righteousness, and peace, from sea 
 to sea, and from the river unto the utmost ends of the 
 earth. 
 
 It is an old maxim in divinity, that doctrines are not 
 to be built upon prophetic or symbolic scripture. Pre- 
 Millennialism, however, is one entire product of the 
 reverse of this principle. Its rests upon the theory of 
 two resurrections, one of the righteous dead before 
 the millennium, and the other of the wicked dead 
 after the millennium, and these two pillars find footing 
 in Rev. 20: 4-7. If this foundation will not bear the 
 test, the pillars sink in the quicksands and the super- 
 structure goes to ruin. As a preface to our remarks 
 upon this passage we quote from Bishop Wadsworth's 
 Lectures on the Apocalypse. "First let it be observed 
 that the words are not spoken of the bodies of the 
 
CHILIASM. 353 
 
 saints but of their souls. 'I saw the souls of them who 
 had been beheaded for the witness of Jesus.' This 
 must be carefully borne in mind, because the error of 
 the Millennarians is mainly due to a neglect of this 
 distinction. They imagine a bodily resurrection, 
 whereas St. John speaks of a spirtual one. Secondly, 
 it is not said in the original that their souls lived again, 
 but that they lived and reigned with Christ. It is 
 clear, then, that what is here said, is spoken not of a 
 corporeal, but of a spiritual resurrection. Thirdly, it 
 is not said that Christ reigns with the saints, but that 
 they reign with him. He is in heaven, and will there 
 remain until he come to judge, when all true believers 
 will be caught up to meet him in the air. Therefore, 
 what is here said is spoken not of an earthly but of a 
 heavenly resurrection. And what now is the spiritual 
 resurrection of a Christian? Our natural condition is 
 one of death. By nature we are spiritually dead; but 
 Christ, who is the Prince of life, hath quickened us who 
 are dead in trespasses and sins. Therefore, our first 
 or spiritual resurrection is our death to sin, and new 
 birth into righteousness is our engrafting into the 
 true vine our incorporation into the body of Christ." 
 The first resurrection here is a resurrection of 
 character it is regeneration it is the new birth; the 
 second resurrection is a general and final resurrection 
 of both the just and the unjust. In the following 
 exposition we tread in the pathway of Dr. Brown in 
 his "Second Advent." 
 
 I. In this passage we have the first Resurrection 
 and the second; the first Death and the second; and in 
 
354 REFORMATION PRINCIPLES. 
 
 both cases there is a contrast. If, as Pre-Millennarians 
 tell us, the first resurrection must be literal because 
 the second, is then the second death must be a literal 
 sundering of soul and body, because the first is. 
 This no one admits. If the resurrection means the 
 raising and glorifying of the bodies of the redeemed, 
 what is the propriety of saying "upon them the second 
 death shall have no power?" It is superfluous inform- 
 ation. But if it be a resurrection of character then the 
 declaration is pregnant with meaning. 
 
 2. There are two classes here, those who have part in 
 the first resurrection, and those who are under the power 
 of the second death. What will become of the myriads 
 in flesh and blood who will people the earth during 
 the millennium? They cannot have part in the first 
 resurrection, Pre-millennarians tell us, for that is past. 
 They must all go down to the second death. Will we 
 accept such a conclusion? 
 
 3. If it be a literal resurrection and glorification of 
 Christ's people, why say "they will reign with Christ a 
 thousand years," when we are so often assured else- 
 where that after the resurrection they shall reign with 
 him forever and ever. 
 
 4. If the first resurrection means the literal resur- 
 rection of Christ's people before the millennium, then 
 "the rest of the dead lived not again until the thousand 
 years were finished," must mean the resurrection of 
 all the wicked immediately after the millennuim. But 
 have we any resurrection immediately after the millen- 
 nium? None at all. The "little season" follows, 
 (which Bengel says must be at least 1 1 1 years, per- 
 
CHI LI ASM. 355 
 
 haps several centuries). They tell us that this little 
 season will be occupied in raising the wicked dead, 
 and that those passages which tell us of Satan's being 
 let loose to deceive the nations, and gather them to- 
 gether to battle, Gog and Magog, to compass the 
 camp of the saints all this means the wicked shall be 
 raised out of their graves. Is the Spirit accustomed 
 to wasting words and figures in this manner? 
 
 5. In connection with the first resurrection it is not 
 said "the seas, death and the graves gave up the dead 
 that were in them," which proves that it is not a literal 
 resurrection. In connection wtth the final resurrection 
 it is said that the seas, death and the graves gave up 
 the dead that were in them, which proves that it is the 
 general resurrection of both the just and the unjust. 
 
 6. This is a martyr scene. "I saw thrones and they 
 sat upon them and judgment was given unto them." 
 Who sat upon the thrones? First class, "I saw the 
 souls of them that were beheaded for the witness of 
 Jesus, and for the word of God." Second class, "I 
 saw the souls of them which had not worshiped the beast, 
 neither his image, neither had received his mark upon 
 their foreheads, or in their hands." What two classes 
 of martyrs are here? In the 6th chapter John "saw 
 under the altar the souls of them that were slain for 
 the word of God, and for the testimony which they 
 held; and they cried with a loud voice saying, 'How 
 long, O Lord, holy and true, dost thou not judge and 
 avenge our blood on them that dwell on the earth?' 
 And it was said unto them, that they should rest yet 
 for a little season, until their fellow servants also, and 
 
356 REFORMATION PRINCIPLES. 
 
 their brethren, that should be killed as they were, 
 should be fulfilled." There one class of martyrs ap- 
 pears and another class is promised. Here we have both 
 the class that appeared there, and the class that was 
 promised. Who are they? "Beheading, a well-known 
 Roman mode of putting to an ignominious death, is 
 mentioned here, merely to denote the Roman author- 
 ity by whom they were slain, in the Pagan and un- 
 broken period of the empire." All the martyrs of 
 Jesus under the Pagan persecuttons are embraced in 
 the first class. The Papacy is the beast. All who 
 suffer martyrdom under Papal Rome are embraced in 
 the second class. The passage is utterly inadequate 
 to express the resurrection of the whole church of God 
 bodily from the grave, for it only embraces the mar- 
 tyrs under Pagan and Papal Rome. It is a figurative 
 resurrection, like that of the two witnesses. "After 
 three days and a half, the spirit of life from God en- 
 tered into them, and they stood upon their feet;" or 
 the bringing in of the Jews. "After two days will he 
 revive us; in the third day he will raise us up, and we 
 will live in his sight." John Huss, before his death, 
 anticipated the day when, "awaking from among the 
 dead, and rising from his grave, he would leap with 
 great joy." Mr. Elliot mentions that a medal exists, 
 representing Huss at the stake, and with this legend 
 round it: "When a hundred years shall have revolved, 
 ye shall answer to God and to me. " He also refers to a 
 brief addressed by Pope Adrian, in 1533, to the Diet at 
 Nurenburg, containing these words: "The heretics, 
 
CHILIASM. 357 
 
 Huss and Jerome, are now alive again in the person of 
 Martin Luther." This is the first resurrection. 
 
 7. The Judgment given them proves it to be a fig- 
 urative resurrection. They are raised to be avenged 
 upon their enemies. Paul is raised to get vengeance 
 upon his enemies. Then Nero must be raised to suf- 
 fer the vengeance. If Ignatius is raised to receive 
 judgment, Trajan also that his "blood may be avenged 
 upon him." If Justin and Polycarp, and the blessed mar- 
 tyrs of Lyons and Vienne, the mild and lauded Marcus 
 Antoninus also, to be confronted in this "Judicial," 
 " blood-avenging" resurrection. If the seventy thousand 
 Huguenots who were slaughtered in three days in Paris, 
 then also the Guises and the Pope of Rome who had 
 Te Deums sung in honor of the massacre. If the 
 18,000 Covenanters who suffered in Scotland during 
 those twenty-eight years of persecution, then Charles 
 II., James II., Lauderdale, Claverhouse and all that 
 blood-stained band also, that they may be avenged 
 upon their enemies. But no, they tell us the wicked 
 will not be raised until the last day. Then the saints 
 will not be raised until the last day. Another objec- 
 tion to Pre-Millenarianism is: 
 
 V. It invades the office and work of the Holy Spirit. 
 Rev. Parsons calls the period from Pentecost to the 
 millennium "The age of the Paraclete." And within 
 this period alone he is to work. "Evidently we have 
 a period or dispensation for his official action here, 
 which is to end." . . ."If this dispensation is for the 
 conversion of the whole world to Christ, then for 1,800 
 years, any one can see, it has been a stupendous fail- 
 
358 REFORMATION PRINCIPLES. 
 
 ure. " . . ."There are many large and precious promises 
 for the age to follow, but in that the Spirit has no 
 agency." Could anything more dishonoring to the 
 Holy Ghost have been written? Is it not doing de- 
 spite to the Spirit of Grace? It was the province of the 
 Holy Spirit to bring the cosmos out of the chaos. And I 
 suppose, according to the reasoning of this learned di- 
 vine that because three-fourths of the earth's surface is 
 covered with water, and because there are many destruc- 
 tive volcanos and barren wildernesses, and low, sour, fes- 
 tering marshes, that therefore his work is a failure. It 
 is the province of the Holy Spirit to apply the work of 
 Christ to his people, and because few have been saved 
 as yet, that the purpose of God, according to election 
 might stand, his work is a failure. Such a declaration 
 amounts to blasphemy against the Holy Spirit. The 
 office and work of the Spirit is as much a fact as 
 the office and work of Christ. And hence the Sa- 
 vior said: "It is expedient that I go away, for if 
 I go not away, the Comforter will not come, but if I 
 go away I will send him unto you. " "He shall glorify 
 me, for he shall receive of mine, and shall show it unto 
 you." "I will pray the Father and he will send you 
 another Comforter, that he may abide with you forever, 
 even the Spirit of truth. The Comforter, which is the 
 Holy Ghost, whom the Father shall send in my name, 
 he shall teach you all things." The Savior must go to 
 heaven and intercede for the Spirit, else he will not 
 be given to his people. The intercession of Christ and 
 the outpouring of the Spirit are connected in the econ- 
 omy of redemption as cause and effect. As long as 
 
CHI LI ASM. . 359 
 
 the first continues the second will continue and no 
 longer. The Savior's intercession will be eternal; but 
 for saving purposes it will cease at his second coming, 
 and then the Holy Spirit will cease being poured out 
 for saving purposes. In Heb. ix: 12, 24-28, Paul rep- 
 resents the two advents of Christ as standing at the 
 extremities of his mediatorial work, while the interces- 
 sion stretches from one to the other, and occupies the 
 whole -intervening period. Each of these three things 
 is termed an "appearing" and each is said to be done 
 once. Thus "once in the end of the world hath he ap- 
 peared to put away sin by the sacrifice of himself. " 
 "By his own blood he entered in once into the holy 
 place into heaven itself, now to appear in the pres- 
 ence of God for us." "And unto them that look for 
 him shall he appear the second time, (once for all) 
 without sin unto salvation." The first and the last ap- 
 pearances are to us. The intermediate is to God for 
 us. The intermediate appearance "in the presence 
 of God for us," carries into effect the work of his first 
 appearance to us, and prepares the way for the second. 
 As he appeared the first time "to put away sin by 
 the sacrifice of himself," so he will appear the second 
 time "without sin unto salvation. " Dr.Brown, " Second 
 Advent. " Now, as the second coming is here represented 
 as crowning the whole purpose of the first , it is plain 
 that the intercession, which is a continual pleading 
 upon the merit of his death, must be over, for all sav- 
 ing purposes, before he comes. Even Joseph Perry 
 says: "I cannot believe that the Lord Jesus Christ will 
 come down from heaven, and leave that great work of 
 
360 REFORMATION PRINCIPLES. 
 
 his intercession, now at God's right hand, until the 
 whole number of God's elect, among Jews and Gen- 
 tiles, are converted, and the mystical body of Christ is 
 completed; and if so, where is there any room for con- 
 version work to go on after that? It is admitted on 
 all hands that the whole application of Christ's work in 
 the flesh, is accomplished in every one of his people, 
 from first to last, by the agency of the Spirit commu- 
 nicated by his continual intercession. The mission of 
 the Holy Spirit is to regenerate and sanctify the peo- 
 ple of God. Over and over he is said 'to dwell in them/ 
 signifying that he produces in them holy desires, and 
 emotions and purposes." This work is peculiar to 
 God the Holy Ghost, and can not be performed by an- 
 other. If the office and work of the Holy Spirit are 
 necessary to convert one soul, then they are necessary to 
 convert every soul contemplated in the covenant of re- 
 demption. "If Christ should leave his work of interces- 
 sion in heaven and come to reign upon earth, the Holy 
 Spirit would withdraw; the channels of grace would all 
 be dried up; the mission of the scriptures in convincing 
 and converting sinners would be exhausted; the seal- 
 ing ordinances of baptism and the Lord's supper would 
 be interdicted, and there would be no possibility of 
 another sinner coming to Jesus Christ." 
 
 Pre-millennarians set aside all these facts with the 
 blasphemous declaration, that "for the last 1,800 years 
 the work of the Holy Spirit has been a stupendous 
 failure." On the day of Pentecost he descended in the 
 form of cloven tongues of fire, and converted three 
 thousand. Did that look like failure? When Christ- 
 
CHILIASM. 361 
 
 ianity ascended the throne of the Caesars, in the days 
 of Constantine, "it expelled cruelty; it crushed 
 passion; it branded suicide; it punished and repressed 
 an execrable infanticide; it drove the shameless 
 impurities of heathendom into a congenial darkness. 
 There was hardly a class whose wrongs it did not rem- 
 edy. It rescued the gladiator; it freed the slave; it 
 protected the captive; it nursed the sick; it sheltered 
 the orphan; it elevated woman; it shrouded as with a 
 halo of sacred innocence the tender years of the child. 
 In every region of life its ameliorating influence was 
 felt. It changed pity from a vice into a virtue. It 
 elevated poverty from a curse into a beatitude. It 
 ennobled labor from a vulgarity into a dignity and a 
 duty. It sanctified marriage from little more than a 
 burdensome convention into little less than a blessed 
 sacrament. It revealed for the first timg the angelic 
 beauty of a Purity of which men had despaired, and of 
 a Meekness at which they had utterly scoffed. It 
 created the very conception of charity, and broadened 
 the limits of its obligation from the narrow circle of a 
 neighborhood to the widest horizons of the race. 
 And while it thus evolved the idea of Humanity as a 
 common brotherhood, even where its tidings were not 
 believed all over the world, where ever its tidings 
 were believed, it cleansed the life, and elevated the 
 soul of each individual man. And in all lands where 
 it molded the characters of its true believers, it created 
 hearts so pure, and lives so peaceful, and homes so 
 sweet, that it might seem as though those angels who 
 heralded its advent had also whispered to every 
 
362 REFORMATION PRINCIPLES. 
 
 depressed and despairing sufferer among the sons of 
 men, 'Though ye have lien among the pots, yet shall 
 ye be as the wings of a dove covered with silver, and 
 her feathers with yellow gold.'" Canon Farrar, 
 "Life .of Christ." Does this look like failure? 
 
 When God spake the word, Martin Luther drew the 
 sword of the Spirit and gave the beast a wound unto 
 death, awakened the people from the sleep of ages, 
 introduced the new world of modern history, and the 
 stupendous career of progression, liberty and civiliza- 
 tion which has ensued from it. Did that look like 
 failure? The torch of truth which issued from the 
 cabin of the Mayflower in 1620, and was planted by 
 the pilgrims upon Plymouth Rock as a beacon-light 
 for all nations, soon flamed from the heights of the 
 Allegheny and Rocky mountains, illuminating a na- 
 tion whose territory is larger than Caesar ever ruled, 
 the intensity of its light making the nation for shame 
 to break the shackles of four millions of slaves, and is 
 now consecrating our nation to the conservation of 
 civil and religious freedom. Does that look like fail- 
 ure? To-day the gospel trumpet is sounding from 
 the rock-bound coast of the Pacific to the Fegee 
 Islands, from the heights of the Himalayas to the valley 
 of the Ganges, from the mountains of the Moon in the 
 heart of Africa, to Egypt's rich valley of the Ni,e, from 
 the walls of China and Japan to the ice-bound moun- 
 tains of the Tundra, from the snow-capped alps of thePyr- 
 enees to the Acropolis and Colosseum. The sun never 
 sets upon those who have been gladdened with the 
 good news of salvation. Through the two great arms 
 
CHILIASM. + 363 
 
 of the British and American Bible Societies the Holy 
 Spirit is scattering the leaves of the tree of life which 
 are for the healing of the nations, so that to-day there 
 are 450,000,000 professing Christians in the world. 
 Does that look like failure? Why do these brethren 
 paralyze Christian effort by telling us the work of the 
 Spirit is a failure, and the present means are not suffi- 
 cient to convert the world? As Moses said to the 
 children of Reuben, who sued for an inheritance be- 
 yond Jordan: "Wherefore discourage ye the heart of 
 the children of Israel from going over into the land 
 which the Lord hath given them?" Presently that 
 promise, "I will pour out my spirit upon all flesh," will 
 be fulfilled. And when the time to "favor Zion comes, 
 even the set time," it will be seen that it needed but 
 the agencies of the present dispensation to be brought 
 into full play to accomplish all that is promised; and 
 "then will it appear what a mine of wealth, and what a 
 magazine of power for the spiritual recovery of a dis- 
 eased world, were in possession of the church's head, 
 and were all along the dowry of his people." Then 
 will be seen what Christ can do by his word and. Spirit. 
 Then will "all the missionary principle and energy of 
 the Church evolve themselves even to their own as- 
 tonishment, and the majestic steps in Providence will 
 startle men from their stupid slumbers, awing their 
 spirits, and constraining their attention to long-despised 
 truths." Then will the knowledge of the Lord cover 
 the earth as the waters cover the sea. 
 
 "How fair the daughter of Jerusalem then ! 
 How glorious from Zion's hill she looked ! 
 
364 REFORM A TION PRINCIPLES. 
 
 Cloth'd with the sun, and in her train the moon, 
 
 And on her head a coronet of stars; 
 And girdling round her waist with heavenly grace 
 
 The bow of mercy bright ; and in her hand 
 ImmanueFs cross, her sceptre and her hope." 
 
 When this consummation shall have been reached, 
 the saints will proclaim from every mountain top, and 
 through every valley: "The Spirit's work is not a 
 failure. " 
 
 VI. It is based upon a false conception of the Mes- 
 sianic kingdom. Prof Lummis told us, that the king- 
 dom of heaven had not yet come, that the little stone 
 had not yet been cut out of the mountain without 
 hands. "The clang of the stone striking at the feet of 
 the huge image has not yet been heard; the crumbling 
 of dynasties, and the sweeping away of their debris as 
 with the breath of a tempest, has not yet been seen. 
 'Thy kingdom come, thy will be done on earth as it is 
 in heaven/ alone constitutes a divine prayer. Has it 
 been answered? If so, it need not be our prayer 
 longer." What will the Professor do with the declara- 
 tions of John the Baptist? "The kingdom of heaven 
 is at hand." How could the kingdom of heaven be 
 said to be at hand then, if 1,800 years have gone, and 
 it is still not here? Did not our Lord go from village 
 to village preaching the kingdom of heaven? Did he 
 not answer Pilate: "Thou sayest that I am a king. 
 To this end was I born, and for this cause came I into 
 the world?" Did not the Apostles testify everywhere 
 "the kingdom of God?" Was it not their business to 
 exhort all men to seek first the kingdom of God, and 
 to receive the Lord Jesus Christ as the anointed and 
 
CHILIASM. 365 
 
 predicted Messiah, and to love, trust, obey and worship 
 him? Were they not, on this account, accused of 
 "acting contrary to the decrees of Caesar, saying that 
 there is another king, one Jesus?" Every believer re- 
 ceives Christ as his king. Those who receive him in 
 sincerity constitute his kingdom, in the sense in which 
 the loyal subjects of an earthly sovereign constitute 
 his kingdom. Those who profess allegiance to Christ 
 as king, constitute his visible kingdom upon earth. 
 Pre-millenarians are far astray when they tell us that 
 Christ has not yet received his kingdom. According 
 to prophecy, he is now "a priest upon his throne." 
 John saw him standing in the midst of the throne, a 
 lamb as it had been slain. He has the key of David. 
 He openeth and no man shutteth; and shutteth and no- 
 man openeth. This kingdom, as already in being, 
 commencing formally on his ascension to the right 
 hand of God, will continue unchanged, both in charac- 
 ter and form, till the final judgment. It has already 
 passed through a variety of stages. It had its twilight 
 period in the patriarchal and Jewish age. Then it was 
 "fair as the moon." "All the grace that ever was put 
 forth before the Redeemer's death, was given on the 
 credit of it. It being to the divine mind infallibly cer- 
 tain, from the foundation of the world, that at the 
 appointed time Christ would suffer, it was held as done 
 and accepted in the court of heaven, and authority was 
 given from the very first to extend salvation to as many 
 of his people as should live before the incarnation; in 
 other words, to bring all the mediatorial offices into 
 play, through the Spirit's agency, from the very date 
 
366 REFORM A TION PRINCIPLES. 
 
 of the fall. When, however, the great sacrifice was 
 actually offered before the Majesty on high, it was 
 actually accepted, his title to save was formally recog- 
 nized, and himself formally installed in office. "The 
 Holy Ghost was then given because that Jesus was now 
 glorified' given now for the first time, not actually 
 but formally, having its legal ground now for the first 
 time palpably laid in the finished and accepted work 
 of the blessed Surety. From the time of its formal 
 inauguration to the present, it has been enjoying the 
 full light of the gospel day." It is clear as the sun. 
 Presently the kingdom of stone will smite the beast, 
 the false prophet, and apostate Christendom, and itself 
 become a great mountain and fill the whole earth. 
 Then it will be terrible as an army with banners. That 
 is the millennium. Then iniquity shall, as ashamed, 
 hide its head. But the tares and the wheat grow to- 
 gether till the harvest. Righteousness shall triumph 
 over wickedness for a thousand years, but not exter- 
 minate it. The kingdom will continue unchanged un- 
 til the end of the world. 
 
 "Then cometh the end, when he shall have deliv- 
 ered up the kingdom to God, even the Father," i. e., 
 not only give an account of his stewardship, present 
 the kingdom to the Father for the purpose of judicial 
 investigation, but bring it to an end in its present form. 
 "But while there will be a change of form, and a ter- 
 mination of not a few things now going on in, and now 
 characterizing the kingdom; while the mode of admin- 
 istration may change at the resurrection and final 
 judgment, the King and his kingdom will remain the 
 
CHILI ASM. 367 
 
 same. "Christ will continue the Lamb upon the throne. 
 "His mediatorial person will be the eternal seat of 
 Divine manifestation; the medium of communication 
 between the Unseen One and all heaven, and the very 
 prop of the eternal system. He will ever be the eter- 
 nal and immutable head of his glorified body." 
 
 VII. // is expressly said in Scripture that the Heavens 
 must -receive him, "until the times of restitution of all 
 things, which God hath spoken by the mouth of all his 
 holy prophets since the world began." Whether we 
 understand the "restitution" here meant of a moral or 
 ^physical restitution or both, considered as the burden 
 of all Old Testament prophecy, and requiring complete 
 accomplishment ere Christ can come, the words of the 
 Apostle are clearly subversive of a millennial state after 
 Christ comes. "If but one soul should be converted 
 after Christ's descension from heaven, then must he 
 come before the restitution of all things, which is quite 
 contrary to the text; because the heaven must receive 
 him, or retain him until then." The Church will be 
 absolutely complete at Christ's coming. "But each 
 party in his own order: Christ the first fruits; after- 
 wards they that are Christ's at his coming. " The fed- 
 eral head is the first fruits; all who are federally re- 
 lated to him (the full harvest of them) at his coming. 
 "Christ also loved the Church, and gave himself for it 
 that he might sanctify and cleanse it with the washing 
 of water by the Word, that he might present it to 
 himself a glorious Church, not having spot or wrinkle, 
 or any such thing; but that it should be holy and with- 
 out blemish." . . "To the end he may establish your 
 
368 RE FORM A TION PRINCIPLES. 
 
 hearts unblameable in holiness before God, even our 
 Father, at the coming of our Lord Jesus Christ witH 
 all his saints." "In these passages we have, the abso- 
 lute completeness of the Church at Christ's coming; the 
 spotless purity in which it will be presented "as a 
 chaste virgin" to Christ; the resplendent glory in which, 
 as "the bride, the Lamb's wife," she shall then be 
 "adorned for her husband;" \hepraise that will redound 
 from such a spectacle to the Redeemer himself; the 
 rapturous adoration of him which .it will kindle, and 
 the ineffable complacency with which the whole will be 
 regarded by "God, even the Father." This is the res- 
 titution of all things, at which Christ will come again." 
 Dr. Brown. When this grand temple of mercy, which 
 the Lord Jesus Christ has been erecting through the 
 ages for his own eternal abode shall have been com- 
 pleted, when the last living stone shall have been built 
 into its walls, then will the New Testament Zerubbabel 
 bring forth the head-stone of the corner, arid lay it 
 amid the shoutings of a jubilant universe: "Grace, grace, 
 unto it!" 
 
 VIII. The changes that are to take place in the phys- 
 ical world are entirely inconsistent with the pre-mil- 
 lennial theory. 2 Peter: iii, 7, 10-13; Rev., xx: II, 
 and Rev. xxi:i, describe a conflagration to take place 
 when Christ appears the second time, which it is utterly 
 inconceivable should occur before the millennium. 
 Turn to the description of the world's condition in the 
 latter day. Earth and sea are precisely where they 
 were and what they were; not a place disappears, not 
 a feature of any thing is changed. Not to speak of 
 
CHILIASM. 
 
 Assyria and Egypt, Elam and Shinar, Pathros and 
 Cush, Hamath and the islands of the sea the borders 
 of Palestine are given with the minutest geograph- 
 ical and topographical precision, as if nothing had 
 happened to disturb them. Mount Zion is still the 
 mount it ever was; and Engedi, and En-eglaim, and 
 "the way of Hethlon, as men go to Zedad," and Gil- 
 ead, and Jordan, and the waters of strife in Kadish 
 and the Great Sea. and every place as it was. Nay, 
 what may be called the meteorological features of 
 every country remain precisely as before. Any nation 
 of the earth not coming up to Jerusalem to worship, 
 upon them is to be no rain. But, "whereas, the fam- 
 ily of Egypt have no rain" their land being watered 
 by the bounteous Nile some other plague is to visit 
 them. "If the family of Egypt go not up, that have 
 no rain, there shall be the plague, wherewith the Lord 
 shall smite the heathen," etc. Not only will the phys- 
 ical condition of the earth, and all that contributes to 
 make or keep it what it is, be unaffected, but the in- 
 habitants likewise. We find Jews and Gentiles trans- 
 acting their affairs, secular and religious, precisely as 
 before, and without the briefest interruption. How 
 are we to reconcile these facts with the conflagration 
 spoken of by Peter and John the heavens shall be on 
 fire, the elements shall melt with fervent heat, the 
 earth also, and the works that are therein shall be 
 burned up, when Christ comes? 
 
 We have presented a few of the leading objections 
 to pre-millennialism. Some may think it an idle task. 
 "Some may think it of small consequence whether this 
 
370 REFORM A TION PRINCIPLES. 
 
 system be true or false; but no one who will intelli- 
 gently survey its nature and bearings can be of that 
 opinion. Pre-millennialism is no barren speculation 
 useless though true, and innocuous though false. It is 
 a school of Scripture interpretations; it impinges upon 
 and affects some of the most commanding points of 
 the Christian faith; and when suffered to work its own 
 unimpeded way, it stops not till it has pervaded with 
 its own genius the entire system of one's theology and 
 the whole tone of his spiritual character, constructing, 
 I had almost said, a world of its own; so that, holding 
 the same faith and cherishing the same fundamental 
 hopes as other Christians, he. yet sees things through 
 a medium of his own, and finds everything instinct 
 with the life which this doctrine has generated within 
 him." Dr. Brown, " Second Advent." Such a system 
 should be shunned. "Avoid it, pass not by it; turn 
 from it and pass away." 
 
CHAPTER XX. 
 
 THE MILLENNIUM. 
 Rev. 20:4. "And they lived and reigned with Christ a thousand years." 
 
 In the previous part of this book the vision of the 
 seer is occupied with the opening of seals, the pouring 
 out of vials, the blasting of trumpets, all of which 
 brought blood, and fire, and vapor of smoke, misery, 
 lamentations and woe upon the human family. Now 
 the scene changes, and a thousand years of rest and 
 prosperity ensue. This rest period is introduced by 
 the binding of Satan. What is meant by binding 
 Satan? Are we to suppose that a literal angel will 
 descend from heaven with a literal chain in his hand 
 and will lay hold on a literal dragon and bind him, 
 and with a literal key will unlock a literal bottomless 
 pit and cast him into it, shut him up and set a literal 
 seal upon him? Such literalism would not well ex- 
 plain the opening of the pit in the ninth chapter. 
 This is figurative language, referring to Satan's loss of 
 power and the restraints put upon him. Is it a total 
 cessation of Satanic influence? No, for there will be 
 sinners in the world then, and "he that committeth sin 
 is of the devil" i. e., is actuated by him in all the sin 
 which he cherishes and commits. Christ has con- 
 quered Satan on the field of law, but not on the field 
 of fact. Satan will not be stripped of all his power 
 
372 REFORM A TION PRINCIPLES. 
 
 until the judgment. "The last enemy that shall be 
 destroyed is death." And so long as Satan has 
 power, and so long as there is a sinner on the earth 
 for him to actuate, his influence will not wholly cease. 
 What, then, does his binding mean? It means the 
 destruction of his party on the earth, bringing to an 
 end all his organized opposition to the church. Here 
 we tread in the pathway of Dr. Brown in his great 
 work, "The Second Advent." In chapter 2, it is said 
 of Pergamos, that "Satan's seat," or "throne was 
 there," and that "there Satan dwelt." This certainly 
 refers to the powerful party which Satan had in that 
 place, and the dominant influence which, through 
 them, he exercised in opposition to the gospel. Then 
 the unseating or dethroning of Satan in Pergamos, his 
 banishment from "where he dwelt," would not mean 
 the total cessation of his influence in that city, but just 
 the destruction of the party which represented him, 
 and did his work in opposing the gospel there. In 
 chapter 12:7-12, we have a graphic description of the 
 conflict between Rome pagan and the Church. What- 
 ever we may say respecting Milton's unseen battle- 
 fields, and the fierce conflict between Christ and his 
 angels and Satan and his angels, this conflict is be- 
 tween Rome pagan and the Church. 
 
 1. Christ is represented by the Church, and Satan 
 by the Roman pagan empire. 
 
 2. When Satan was cast out, neither was place found 
 any more in heaven for him, it does not mean a total 
 cessation of his influence, but only the destruction of 
 his party. 
 
THE MILLENNIUM. 373 
 
 3. When a loud voice proclaimed that salvation had 
 come, it does not mean that salvation was never known 
 in the world prior to that time, but simply the ascend- 
 ency of Christ's party, Christianity ascending the throne 
 of the Caesars and becoming the dominant influence. 
 
 4. The phraseology here is the same as in the twen- 
 tieth chapter, only less grand. "The great dragon 
 was cast out, that old serpent, called the Devil and 
 Satan, which deceiveth the whole world." 
 
 5. When "he was cast out into the earth," it does not 
 mean that he went to the individuals to try to destroy 
 their souls. It means that since his paganistic party 
 had been dissolved he betook himself to the provinces 
 to try to form a new party. 
 
 6. This casting out of Satan was accomplished by 
 the saints. "They overcame him by the blood of the 
 Lamb, and by the word of their testimony." The 
 casting out of Satan means the overthrow of his party 
 when Rome pagan became Christian. 
 
 In the thirteenth chapter we have the beast having 
 seven heads the seven-hilled city of Rome; and ten 
 horns the ten kingdoms of Europe. This beast re- 
 ceived its power from Satan. Satan turns Christian to 
 destroy Christianity. He betrays it with a kiss. This 
 is that heaven-blaspheming, Christ-dishonoring, and 
 soul-destroying system that wore out the saints for 
 ten long centuries, strewing the mountains and valleys 
 of Europe with the bodies, and soaking her sods with 
 the blood of the martyred. It is popery. To-day it is 
 a marvelous power. A writer in the Nineteenth Cen- 
 tury for January, 1888, says: "The Pope is the re- 
 
374 REFORMATION PRINCIPLES. 
 
 ligious head of 225,000,000, who form the larger part 
 of the modern democracy. As a matter of fact the 
 civil powers of the world are for the most part in direct 
 relations with the Holy See. All the great States of 
 the Continent accredit embassadors or ministers to the 
 Vatican. Fifteen different Governments treat diplo- 
 matically with the Pope, and even distant China and 
 Japan desire to establish relations with him." In the 
 nineteenth chapter the decisive conflict between this 
 beast and the Church is depicted, in which the latter 
 gains a signal victory over the former, and casts him 
 alive into the lake of fire burning with brimstone i. e.^ 
 completely annihilates Satan's party. In the sixth 
 book of "Paradise Lost," Milton describes the battle 
 between Michael and his angels and Satan and his 
 angels. Millions of spirits are on either side. All 
 day long the conflict rages. Night closes upon them. 
 Although Satan is worsted, neither is finally victorious. 
 On the second day the legions of darkness bring out 
 horrible engines and hurl chain-shot into the ranks of 
 heaven. The bright angels pluck up mountains and 
 overwhelm the forces and the machines of Satan. The 
 day closes with the forces on both sides resting on 
 their arms. On the third day the Messiah appears, 
 riding in his chariot of fire. 
 
 "Under his burning wheels, 
 The steadfast empyean' shook throughout." 
 
 He drove .upon his impious foes. He rode "o'er 
 shields and helms and helmed heads." He "drove 
 them before him to the bounds aud crystal walls of 
 heaven" "headlong themselves they threw down from 
 
THE MILLENNIUM. 375 
 
 the verge of heaven; eternal wrath burnt after them 
 to the bottomless pit." 
 
 The forces of evil are arrayed against the sacra- 
 mental host in our country. The shock of the first 
 day's battle was felt in 1861 in the War of the Rebel- 
 lion. The second day's battle is now going on over 
 the liquor traffic, Sabbath desecration, speedy and easy 
 divorce, etc. Though armed "with mountains, as with 
 weapons," the battle has been a "drawn one." The 
 third day will reveal the Prince Messiah. He must 
 bear the glory of victory. 
 
 "Two days are, therefore, past, the third is thine; 
 For thee I have ordained it; and thus far 
 Have suffer'd, that the glory may be thine 
 Of ending this great war, since none but thou 
 Can end it. Into thee such virtue and grace 
 Immense I have transfused, that all may know 
 In heaven and hell thy power above compare: 
 And this perverse commotion govern'd thus, 
 To manifest thee worthiest to be Heir 
 Of all things; to be Heir and to be King 
 By sacred sanction, thy deserved right. 
 Go, then, thou Mightiest, in thy Father's might, 
 Ascend my chariot, guide the rapid wheels 
 That shake heaven's basis, bring forth all my war, 
 My bow and thunder; my almighty arms 
 Gird on, and sword upon thy puissant thigh; 
 Pursue these sons of darkness, drive them out 
 From all heaven's bounds into the utter deep; 
 There let them learn, as likes them, to despise 
 God, and Messiah, his anointed King." 
 
 This is the binding of Satan. It is done by the 
 saints. Satan is the strong man occupying the house 
 of this world. Christ is the stronger than he. Through 
 the instrumentality of his church Christ binds Satan 
 
376 REFORMATION PRINCIPLES. 
 
 and spoils his goods. As soon as the strong man is 
 bound the stronger has possession. This is the Mil- 
 lennium. "During the Millennium the cause of Christ 
 shall carry it everywhere, and Satan shall be allowed 
 no lodgment in any spot on the globe to form a public 
 party in opposition to Christ; in this sense, his trade 
 will be at an end; representatives and tools for doing 
 his work, he will have none; as if men should wonder 
 where he was, and go in search of him, but find him 
 nowhere; he has been swept off the stage. " (See Dr. 
 Brown on "Second Advent.") 
 
 WHAT IS THE MILLENNIUM ? 
 
 I. It is not a state of unmixed righteousness. Pre- 
 millennarians say, It will be a period of sinless perfec- 
 tion. "There shall be no more sin. All the then in- 
 habitants of the earth shall be holy. All shall love 
 God, and serve God, so that his will shall then be done 
 on earth as it is in heaven." And they appeal for 
 proof to the parable of the tares. "The tares must be 
 removed previous and preparatory to the millennium. 
 The season of the removal of the tares is the harvest. 
 The harvest is the period of the Lord's coming with 
 the holy angels. Consequently the Lord's coming must 
 be previous and preparatory to the Millennium." On 
 this we remark: 
 
 1. The parables span the whole interval between 
 Christ's coming to put away sin, and his second com- 
 ing to judge the world. 
 
 2. The parables present all the different phases of 
 Christ's kingdom throughout this period. "The para- 
 ble of the Sower teaches who are the genuine subjects 
 
THE MILLENNIUM. 377 
 
 of the kingdom; the parables of the Treasure and of 
 the Pearl teach the priceless value of the blessings of 
 his kingdom; the parables of the Mustard seed and of 
 the Leaven teach its progressive advancement in the 
 world; while the parables of the Tares and of the Net 
 teach of the present mixture, and the future absolute 
 separation of the righteous and the wicked in the king- 
 dom." Now, as the growing character of the king- 
 dom, taught by the "mustard seed," and the penetrat- 
 ing and assimilating character, taught by the "leaven," 
 go on "till the whole (earth) is leavened," and all the 
 world have been brought to lodge in the branches of 
 the mighty tree of life, these parables must, of course, 
 take in the Millennium, if there is to be one at all. 
 
 3. The separation of the tares from the wheat is ab- 
 solute and final. The tares (wicked) are to be gath- 
 ered into bundles and burned. Nothing more is ever 
 heard of them. Their doom is fixed and eternal. The 
 righteous shine forth as the sun in the kingdom of the 
 Father eternally. 
 
 II. // is not a revival of Jewish peculiarities. Says 
 Mr. Fry, "Zion and Jerusalem are to be the great 
 source of spiritual blessedness to the whole world. 
 This 'City of Jehovah' is represented as the grand cen- 
 ter and emporium of civil and religious power, whither 
 all nations resort for their laws and government. All 
 the various offerings of the Levitical economy, not only 
 'peace-offerings,' and 'meat-offerings,' but 'burnt-offer- 
 ings,' 'trespass-offerings,' and 'sin-offerings' are en- 
 joined." Mr. H. Bonar exclaims: "Why should not 
 the temple, the worship, the rites, the sacrifices, be al- 
 
378 REFORMATION PRINCIPLES. 
 
 lowed to point to the Lamb that was slain in the Mil- 
 lennial age, if such be the purpose of the Father? 
 How needful will such retrospection be then, especially 
 to Israel? How needful, when dwelling in the blaze 
 of a triumphant Messiah's glory, to have ever before 
 them some memorial of the cross, some palpable record 
 of the humbled Jesus, some visible exposition of his 
 sin-bearing work (i. *., by the sacrificing of beasts, as 
 of old), in virtue of which they have been forgiven, and 
 saved, and loved?" On this we observe: 
 
 1. Such literalism is wholly untenable. The law is 
 to go forth of Zion, and the word of the Lord from Je- 
 rusalem. According to them this law and word refer 
 to new revelations of the Divine will, to be made a.t the 
 Messiah's second coming. What then becomes of 
 Christianity's law, its word of the Lord, its New Tes- 
 tament? It is not here at all. It is yet to come. 
 What Christian can accept such a doctrine? More: 
 The Gentile nations shall go up to Jerusalem "from 
 year to year," and "from one new moon to another," 
 yea, "from one Sabbath to another. " This is physically 
 impossible. 
 
 2. It is expressly declared that Christ has abolished 
 the law of commandments contained in ordinances, and 
 has broken down the middle wall of partition, be- 
 tween Jew and Gentile, and that "in everyplace" "the 
 true worshipers shall worship the Father in Spirit and 
 and in truth." 
 
 3. It is putting a stumbling block in the way of the 
 Jews, to admit that the restoration of sacrifices, after 
 they have been done away in Christ, can be in accord- 
 
THE MILLENNIUM. 379 
 
 ance with the will of God. These rites and ceremo- 
 nies were a burden, which neither they nor their fath- 
 ers could bear. These weak and beggarly elements 
 could not make the comers thereunto perfect. "And 
 a most loathsome work do they perform, both to God 
 and man, that dig up the ceremonies out of that grave 
 where Jesus Christ buried them more than eighteen 
 hundred years ago." 
 
 4. It is contrary to the genius of Christianity. 
 Christ's kingdom is spiritual, and in it there is no 
 place for the carnal. 
 
 III. It is just the f tdl development of the kingdom of 
 grace in its earthly state. "The more common opin- 
 ion," says Dr. McNeil, "is, that this is the final dis- 
 pensation, and that by a more copious outpouring of 
 the Holy Spirit it will magnify itself, and swell into 
 universal blessedness, predicted by the prophets, car- 
 rying with it Jews and Gentiles, even the whole world, 
 in one glorious flock, under one Shepherd, Jesus Christ 
 the Lord. This is reiterated from pulpit, press and 
 platform. It is the usual climax of missionary exhor- 
 tation, or rather missionary prophecy." In Daniel, 
 2nd chapter, the little stone smites Nebuchadnezzar's 
 image, and itself becomes a great mountain, filling the 
 who]e earth. The stone and the mountain are not 
 two kingdoms, but one. The oak is not different from 
 the plant from which it sprang in kind, but in degree. 
 The man and child are not different in kind but only 
 in development. "The difference between the two 
 states of the kingdom represented in the version its 
 state before and its state during the Millennium, is not 
 
380 REFORM A TION PRINCIPLES. 
 
 a difference of dispensation or organic form, but merely 
 of prosperity and extent. Living Christianity will soon 
 exercise the sovereignty of the world. This is the mis- 
 sion of the church the kingdom of the stone. Going 
 forth in her life-giving, all-penetrating, all-transform- 
 ing virtue, she moulds the institutions and affairs of 
 men into her own blessed character," making "God's 
 will to be done on earth, even as it is done in heaven. '* 
 
 WHAT ARE THE LEADING FEATURES OF THE MILLENNIUM ? 
 
 I. God's revealed truth will be universally diffused. 
 Newton, the great philosopher, said, "I seem to be 
 like a little child who has gathered a few pebbles along 
 the shore, while the great ocean of truth lies undiscov- 
 ered before me. " Take the map of the world and 
 mark those localities where the gospel is universally 
 diffused, and you will be surprised at their fewness,, 
 while the great world is a moral waste. It is like a 
 county in a State, little Rhode Island in the United 
 States. But in the Millennium, the knowledge of 
 God's truth will be universal. "The earth shall be full 
 of the knowledge of the Lord, as the waters cover the 
 (bed or channel of the) sea." A bold and expressive 
 figure. As the waters cover every mountain, and val- 
 ley, and cave, and grotto in the ocean bed, so the 
 knowedge of the Lord shall extend to all localities of 
 the globe. 
 
 II. There will be unlimited submission to the scepter 
 of Jesus Christ. Paganism, with its gigantic lie of 
 heathen worship, and the dark catalogue of its heca- 
 tombs, human sacrifices, prostitutions, emasculations,, 
 funeral piles, etc., will be utterly abolished; Moham- 
 
THE MILLENNIUM. 381 
 
 med's lustful superstition, which has chained millions 
 to Satan's chariot wheels, will be brought to an end; 
 obdurate and hard-hearted Judaism, with the curse of 
 God on it removed; "the soul-destroying errors, blas- 
 phemous superstitions, idolatrous rites and cruel des- 
 potism of Popery, which have sat like an incubus upon 
 Christendom for ages, together with all deadly here- 
 sies, and professed infidelity, will be swept away." 
 The Church of Christ will be established in the tops of 
 the mountains and exalted above the hills. He whose 
 right it is to reign will take to himself his great power. 
 The seventh angel will sound, and there will be voices 
 in heaven, saying, "The sovereignty of the world hath 
 become our Lord's and his Christ's, and he shall reign 
 forever and ever." 
 
 III. There will be universal peace. The history of 
 the world has been written in blood. Nation has 
 dashed against nation, until blood flowed even unto the 
 horses' bridles. But the time is soon coming when 
 nations will no longer resort to the dread arbitrament 
 of war. The Congress of Nations, in which the quarrels 
 between nations are settled by arbitration, is the har- 
 binger of universal peace. In that blessed day, "He 
 shall judge between the nations and decide for many 
 peoples; and they shall beat their swords into plough- 
 shares, and their spears into pruning hooks; nation 
 shall not lift up sword against nation, neither shall 
 they learn war any more." "The wolf shall dwell with 
 the lamb and the leopard shall lie down with the kid; 
 and the calf and the young lion and the fatling together; 
 and a little child shall lead them. And the cow and 
 
REFORM A TION PRINCIPLES. 
 
 the bear shall feed; their young ones shall lie down to- 
 gether; and the lion shall eat straw like the ox. And the 
 sucking child shall play on the hole of the asp, 
 and the weaned child shall put his hand on the ser- 
 pent's den. They shall not hurt nor destroy in all my 
 holy mountain." "The selfish/' says Scott, "the penu- 
 rious, the rapacious, the contentious, the ambitious, 
 the savage, the subtle, and the malicious, would lose 
 their peculiar base dispositions, and become harmless, 
 sincere, peaceable, benevolent, and affectionate; they 
 would live together in harmony, hearken to instruction, 
 and be guided by gentle persuasion and entreaties. So 
 that the change would be as evident and surprising as 
 if the wolf, the tiger, the lion, the bear, and other fierce, 
 carniverous animals should learn to be gentle and harm- 
 less as the lamb, the kid, the calf, or the cow; and to 
 associate with them, to graze the pasture as they do, 
 or to feed on hay and straw, and would be so tractable 
 that a little child could lead them." 
 
 IV. The work of grace will reach its full glory. 
 President Edwards thus describes the state of the little 
 town of Northampton, in New England, during the re- 
 vival which visited it under his ministry: "A great, 
 earnest concern about the great things of religion and 
 the eternal world became universal in all parts of the 
 town and among persons of all degrees and ages; the 
 noise among the dry bones waxed louder and louder. All 
 other talk but about spiritual and eternal things was 
 soon thrown by; all the conversation in all companies, 
 and upon all occasions, was about these things only 
 unless what was necessary for carrying on their ordi- 
 
THE MILLENNIUM. 383 
 
 nary secular business. They seemed to follow their 
 worldly business more as a part of their duty than 
 from any disposition they had to it. The only thing 
 in their view was to get the kingdom of heaven, and 
 every one appeared to be pressing into it; the engaged- 
 ness of their hearts in this great concern could not be 
 hid; it appeared in their very countenances.- In 1735 
 the town seemed to be full of the presence of God: it 
 never was so full of love and joy, and yet so full of 
 distress, -as it was then. There were remarkable tokens 
 of God's presence in almost every house. It was a 
 time of joy in families, on account of salvation being 
 brought to them; parents rejoicing over their chil- 
 dren as new-born, and husbands over their wives, 
 and wives over their husbands. The goings of God 
 were seen there in his sanctuary; God's day was a de- 
 light and his tabernacles were amiable. Those amongst 
 us that had been formerly converted were greatly enliv- 
 ened and renewed with fresh and extraordinary visita- 
 tions of the Spirit of God. This seems to have been a 
 very extraordinary dispensation of Providence. God has 
 in many respects gone out of and much beyond his 
 usual and ordinary way." Suppose this state of things 
 should spread from village to village, from county to 
 county, from state to state, from nation to nation, from 
 continent to continent, until the whole world had been 
 quickened and transformed. That would be the Mil- 
 lennium. 
 
 V. God's ancient people, tlie Jews, will be brought 
 into the Church. By a remarkable providence the 
 Jews have been preserved through the ages a distinct 
 
384 REFORMATION PRINCIPLES. 
 
 people. And whether it be the Divine purpose to 
 carry them back to their own land or not, the promise 
 is that they shall all be converted. God's promises to 
 Abraham secure their in-bringing. "The gifts and 
 calling of God are without repentance." "And I will 
 pour upon the house of David, and upon the inhabi- 
 tants of Jerusalem, the spirit of grace and supplication; 
 and they shall look upon me whom they have pierced, 
 and they shall mourn for him, as one mourneth for his 
 only son, and shall be in bitterness for him, as one 
 that is in bitterness for his first-born. In that day 
 shall there be a great mourning in Jerusalem, as the 
 mourning of Hadadrimmon in the Valley of Megiddon. 
 In that day there shall be a fountain opened to the 
 house of David and to the inhabitants of Jerusalem for 
 sin and for uncleanness." What a glorious promise! 
 The Jews* are now not only naturally but judicially 
 graceless. Then they will be convinced, humbled, 
 heart-broken at the sight of Jesus whom they have 
 pierced. Dr. Brown remarks: "O what an unexam- 
 pled mourning will that be! for its intensity 'as the 
 mourning of Hadadrimmon;' for its universality 'the 
 land shall mourn;' for its individuality 'all the fami- 
 lies that remain, every family apart, and their wives 
 apart.' But the most glorious feature of it will be its 
 evangelical character. It will be the pure fruit of a 
 believing ''look upon him whom they pierced.' What 
 a blessed prospect! The in-bringing of 'all Israel' will 
 characterize that day. " The Jews, who have so long 
 been sitting by the rivers of Babylon, with their harps 
 hanging in the midst of the willows thereof, shall re- 
 
THE MILLENNIUM. - 385 
 
 turn with song and everlasting joy upon their heads to 
 Zion. And this will be the signal for the bringing in 
 of the fullness of the Gentiles. 
 
 VI. God's law will be the supreme standard in all 
 human affairs. Justice will no longer be outraged. 
 The cause of the oppressed will no longer be neglected. 
 There will no longer be a premium upon vice. Open 
 violations of God's law will no longer be tolerated. 
 The Christian will no longer be vexed with the rum- 
 bling of railroad trains and street cars, and the shrill 
 whistling of the steamboat upon the Sabbath day. 
 Our princes shall be peace and our exactors righteous- 
 ness. "The people shall be all righteous; they shall 
 all know the Lord from the least of them unto the 
 greatest of them; they shall not hurt nor destroy in all 
 my holy mountain; from the rising of the sun even 
 unto the going down of the same, my name shall be 
 great among the Gentiles; and in every place incense 
 shall be offered unto my name, and a pure offering; 
 for my name shall be great among the heathen, saith 
 the Lord of Hosts." 
 
 VII. There will be great temporal prosperity. The 
 upright and pure man is a prosperous man. The 
 moral and religious community is a prosperous com- 
 munity. The holy nation is a prosperous nation. The 
 countless treasures that are squandered now, will then 
 be turned into channels of usefulness. The $1,500,000,- 
 000 that were spent in the United States in the last 
 year for intoxicating drinks will be given to the poor, 
 bringing joy and sunshine into the habitations of dis- 
 tress. The $250,000,000 that are spent annually for 
 
386 REFORM A TION PRINCIPLES. 
 
 tobacco will be appropriated to increasing the wages 
 of stunted hirelings. In that day there shall be no 
 poor. The strike on the Schuylkill, in 1888, cost em- 
 ployer and employe about $4,000,000. It was inju- 
 rious to both. This conflict between the laborer and 
 the capitalist must be settled on Christian principles. 
 A pyramid in Egypt took 360,000 men twenty years 
 to build it. At the present rate of wages it would cost 
 $3,000,000,000. The royal palace in Peru took 20,000 
 men fifty years to build it. The palace in Mexico took 
 200,000 men fifty years to build it. The wages paid 
 these workmen was about 2 cents a day. The trades 
 unions must beware of trying to make taskmasters of 
 their employers. Christianity makes it possible for 
 "the rich and poor to meet together." All shall be 
 happy and prosperous. 
 
 "Men grew and multiplied, 
 
 But lacked not bread; for God his promise brought 
 To mind, and blessed the land with plenteous rain, 
 And made it blessed for dews and precious things 
 Of heaven, and blessings of the deep beneath, 
 And blessings of the sun and moon and fruits 
 Of day and night, and blessings of the vale, 
 And precious things of the eternal hills, 
 And all the fullness of perpetual spring. 
 The flocks and herds o'er hill and valley spread 
 Exulting, cropped the ever-budding herb. 
 The desert blossomed, and the barren sung. 
 Justice and mercy, holiness and love 
 Among the people walked ; Messiah reigned, 
 And earth kept jubilee a thousand years." 
 
CHAPTER XXI. 
 
 THE BIBLE GOD'S LETTER TO THE PEOPLE. 
 
 Dr. Harper, of Yale College, said, in a lecture on 
 Syrian monuments: "These monuments contain rec- 
 ords of very ancient date. They have two character- 
 istics. They abound in extravagant expressions of 
 praise to their emperors and are full of accounts of 
 pillage and bloodshed." He quoted several which are 
 parallel to the records in the Books of Kings of the 
 wars against Jeroboam, the son of Nebat, against 
 Ahab, and against Hezekiah. "You can recognize them 
 at once as being another statement of what the Bible 
 records." Then he added: "It is generally said that 
 the similarity between these monumental records and 
 the Bible proves the genuineness of the Scriptures. 
 But, I affirm, that their unlikeness proves the Bible to 
 be divine. The spirit discovered in the Syrian records 
 is pride, while that in the Bible is humility. The ob- 
 ject in the former is to praise men; the latter gives God 
 the glory. " 
 
 Our subject assumes the inspiration of the Bible, its 
 canonicity and its miraculous preservation through the 
 ages. It recognizes the Scriptures as God's Book his 
 letter of instruction to men; and that it is such, ap- 
 pears. 
 
 I. From its adaptation to the wants of the human 
 soid. Certain great questions arise in every mind: 
 
388 . REFORM A TION PRINCIPLES. 
 
 From whence did I come, and whither am I going? 
 What is sin, and what its consequences? What is the 
 price of our redemption from it? What is wrong with 
 my heart that it is as natural for me to sin as for the 
 bee to sting or serpent to bite? What will be the 
 difference between the lot of the righteous and that of 
 the wicked in the future life? These inquiries force 
 themselves upon our attention. You propose them to 
 the wise men of the earth, the philosophers, the scien- 
 tists, the historians, the statesmen, the poets, or the 
 orators, and they will with one accord confess, We can 
 not tell. But the Bible answers these questions satis- 
 factorily. Then, upon the principle of adaptation, the 
 Bible must be from God. Adaptation proves divinity 
 of origin. Light is adapted to the eye and the eye to 
 light; sound to the ear and the ear to sound; food to 
 the stomach and the stomach to food; birds to the air 
 and the air to birds; fish to water and water to fish. 
 God made it so. The Bible is adapted to the wants of 
 the human soul and the human soul is adapted to its 
 revelations. It must be from God. 
 
 Dr. Pierson relates that while he was pastor in De- 
 troit, Michigan, one Sabbath evening, at the close of 
 the service, he announced that he would be glad to 
 meet any one in his study who was desirous of talking 
 about the interests of his soul. When he went back 
 he found a young man there, perhaps thirty years old. 
 "Are you here in the interests of your soul?" "Yes, 
 if I have one." "Do you believe there is a God?" 
 I do not know whether there is or not." The doctor 
 thought he was trifling, and said, sharply: "I am not 
 
GOD'S LETTER TO THE PEOPLE. - 389 
 
 here to be trifled with. I am a physician of souls; if 
 you wish my services, I shall be glad to give them. 
 What are your symptoms?" "I was raised in a Chris- 
 tian home. Some years since, I came here to study 
 medicine. Surrounded by skeptical companions, I 
 drifted away. This evening I was walking along the 
 street and heard the music in your church, and turned 
 in to hear it. ' After that I concluded to stay and hear 
 you preach. Listening to your sermon, I was con- 
 vinced that you are a man who believes something. " 
 "You are quite right there." "And your belief does 
 you a great deal of good." "You are very right about 
 that." "Well, I believe nothing at all, and I am the 
 most miserable man in the world." "I should think 
 you would be." "Can you give me any relief?" "Will 
 you take four texts and go home and study them until 
 you are sure you know their meaning?" " I will do it." 
 These four verses were given : " Search the Scriptures; 
 for in them ye think ye have eternal life; and they are 
 they which testify of me." (John v: 39.) "When 
 thou prayest, enter into thy closet, and when thou hast 
 shut thy door, pray to thy Father which is in secret; 
 and thy Father which seeth in secret shall reward thee 
 openly." (Matt, vi: 6.) "If any man will do his will, 
 he shall know the doctrine, whether it be of God, or 
 whether I speak of myself." (John vii: 17.) "Come 
 unto me, all ye that labor and are heavy laden, and I 
 will give you rest." (Matt, xi: 28.) Through this 
 word he found the Christ, and for the last seven years 
 has been a successful preacher of his gospel. Besides 
 the five senses of the body, there are two additional 
 
390 REFORM A TION PRINCIPLES. 
 
 the sense of the intellect, which is reason, and the 
 sense of the soul, which is conscience. Follow the 
 teachings of these two senses, and you will be led into 
 the kingdom. "We have a more sure word of proph- 
 ecy, whereto we do well that we take heed, until the 
 day dawn and the day-star arise in our hearts." 
 
 A colporteur was one day making his way up a nar- 
 row street in London, when he came to a house where 
 the stairs ran up outside. Making his way to the land- 
 ing, he knocked, and the door was opened by a rough- 
 looking man. Whiletalking with him he heard a faint 
 voice from within: "Have you that book that tells of 
 the blood that cleanseth from all sin?" Entering, he 
 found this man's wife lying on a bed of straw, in the 
 last stages of consumption. She repeated her ques- 
 tion, "Have you that book?" etc. Talking with her 
 he soon found that this was all she knew about the 
 Bible. One day she had heard a street preacher an- 
 nounce those words as his text, and that was all she 
 knew. He took his Bible and read I. John i. , and then 
 Isaiah liii. When finished, she lifted up her hands and 
 faintly cried: "Oh, salvation has come to this house. 
 I take him; I take him as he is offered by his faithful 
 ambassador." 
 
 A returned missionary, in London, one Sabbath 
 morning, said to his friend: "I am going to Rag Fair 
 to-day." "This the Sabbath, you should not go." "I 
 am going to Rag Fair to-day." "They will kill you." 
 "I am going to Rag Fair to-day." "I will go also." 
 Now, Rag Fair is a section of London having one hun- 
 dred and fifty thousand people. In the midst is an open 
 
GOD'S LETTER TO THE PEOPLE, * 391 
 
 area, surrounded by a high inclosure. Into this twenty- 
 five thousand of the roughest people in the city go Sab- 
 bath morning; the policemen shut the gate, and they 
 spend the day in carousing. When these two men pre- 
 sented themselves at the gate, the policemen said: "If 
 youbutton up your coats and keep your lips hermetically 
 sealed, you may come out alive." They entered and 
 commenced preaching Jesus, and before the day 
 closed many were changed and sat at the feet of Jesus, 
 clothed and in their right minds. 
 
 A few years ago a section in New York City was 
 known as Five Points. It was so low that people said 
 it was like the infernal pit the bottom had fallen out 
 of it. The city missionaries went there and preached 
 Christ. As a result, it is to-day a garden of righteous- 
 ness; a peaceful and pleasant dwelling-place. 
 
 Dr. Alexander, of Princeton, was troubled as to how 
 he should preach to suit his hearers. In the front pew 
 was the greatest theologian in America, Dr. Charles 
 Hodge, and in the gallery a poor man who could not 
 read. He determined to preach the simple word of 
 God. Both were satisfied. The great master found 
 an heartful in the message, and the ignorant and un- 
 learned man found an heartful in it. 
 
 "When Robert Moffat proposed to go to Africaner, 
 the terrible demon of the Dark Continent, he was 
 warned that he was an incarnate fiend, who would make 
 a virtue of cruelty, and would murder him that he 
 might make a drum head of his skin and a drinking 
 cup of his skull. But Moffat had faith in the gospel of 
 the grace of God. This Hottentot chief had been 
 
392 RE FORM A TION PRINCIPLES. 
 
 driven north by the Dutch -invaders until, taking his 
 refuge beyond the Orange River, he became a daring 
 and desperate outlaw, robbing and murdering his vic- 
 tims, and swaying a wide region with the iron scepter 
 of terror. The colonial governments set a price upon 
 his capture, dead or alive, and hired neighbor chiefs 
 to make war upon him; but in vain. In 1818 Moffat 
 ventured to take up his abode with Africaner. A 
 change took place in the diabolical ruffian, so com- 
 plete that it was a new creation. The man who com- 
 bined in himself wolf, bear, leopard and lion, was 
 turned into a lamb." 
 
 "U. Bor Sing, the heir of the Rajah of Cherra, In- 
 dia, was converted by Welch missionaries. After the 
 death of Rahm Sing, the chiefs met and decided that 
 Bor Sing must renounce Christ or forfeit the throne. 
 He replied: 'Put aside my Christian profession! I can 
 put aside my head dress or my cloak: but as for the 
 covenant I have made with my God, I can not for any 
 consideration put that aside.' Here is a convert re- 
 jecting a crown for Christ!" 
 
 The Bible is adapted to the human soul. It must be 
 from God. 
 
 II. From the unity of the book. Here is a volume 
 made up of sixty-six different books, divided just like 
 the book of Isaiah. The first thirty-nine chapters of 
 that book are historical, the last twenty-seven are 
 prophetic. The first thirty-nine books are Old Testa- 
 ment, the last twenty-seven are New Testament. The 
 Bible was written by some forty-two different writers. 
 They lived over a period of fifteen hundred years. 
 
GOD'S LETTER TO THE PEOPLE. 393 
 
 They were in different localities. They used at least 
 three different languages Hebrew, Aramaic and 
 Greek. Some wrote in poetry, others in prose. Some 
 wrote history, others biography, and others didactic 
 statement. Some wrote gospels, others epistles, prov 
 erbs, psalms, prophecies. Some were educated, others 
 were ignorant and unlearned. They represented ev- 
 ery different occupation. Some were prophets, others 
 priests, and others kings. There were herdsmen and 
 shepherds and fishermen and mechanics and physicians 
 and lawyers among them. And yet with all this variety 
 of circumstances, when you come to put their writings 
 together in a volume called the Bible, they make a per- 
 fect unit. These facts can not be explained only on the 
 supposition that a Divine mind operated through these 
 men so that they wrote in harmony. " Holy men of God 
 spake as they were moved by the Holy Ghost. " Sup- 
 pose you determine to put up a building. You em- 
 ploy forty-two different carpenters. You say to them: 
 "You must go to your shops and work for a year. No 
 one must know the plan the other is working upon, or 
 the material the other is using, or the part of the build- 
 ing the other is preparing. . There must be no collu- 
 sion. And at the end of a year, without any consul- 
 tation, you must come and put your work together,, 
 and it must make a well-proportioned house." Does 
 any sane man suppose it would go together? Not one. 
 And yet the Bible the grand temple of truth was 
 built upon those conditions, and it went together, mak- 
 ing a beautiful, symmetrical temple, the habitation 
 of our God. This can only be explained on the sup- 
 
394 RE FORM A TION PRINCIPLES. 
 
 position that a Divine Architect executed his plan 
 through these men. "All Scripture is given by in- 
 spiration of God. " Nathaniel Hawthorne says: "The 
 Bible is a grand cathedral, with divinely pictured win- 
 dows; standing without, you can see no beauty nor 
 possibly can imagine any; standing within, every ray 
 of light reveals a harmony of unspeakable splendor." 
 The infidel stands outside and criticises. He does not 
 know what he is talking about. The Bible contains a 
 remedial scheme, and only those who have tried it are 
 qualified to bear testimony. "The natural man re- 
 ceiveth not the things of the Spirit, neither can he 
 know them; but he that is spiritual judgeth all things." 
 A man is brought into court charged with murder. 
 Some one comes forward to give testimony against 
 him. The judge says: "Are you acquainted with this 
 man charged with crime?" "No, I am not." "Did 
 you see him commit murder?" "No, I did not." 
 "Have you any knowledge of the offense charged 
 against him?" "I know nothing about it." "Well, 
 why are you here as a witness against him?" ''Why, 
 I feel that he is guilty. " "Oh, you go away. You 
 are no witness " That is the infidel giving testimony 
 against the Bible. He is exposing his own ignorance, 
 and making a spectacle of himself. 
 
 You make a chart of the Atlantic coast, marking all 
 the sandbars, rocks and shoals. A man from the in- 
 terior from beyond the Mississippi who never saw 
 the ocean, comes forward to criticise it. He says: "I 
 know that is not a true chart, because I see the name 
 of Samuel Jones written on one corner and I can prove 
 
GOD'S LETTER TO THE PEOPLE. 395 
 
 that he did not make it." "Well, what's the difference 
 who made it? The question is, Is it a true chart?" "I am 
 sure it is not a true chart, because 1884 is written on 
 another corner, and I can prove that it was not made 
 until 1887." "Well, what's the difference when it was 
 made? Is it a true chart? Do you know? Did you 
 ever see the ocean?" "No, I never saw the ocean; I 
 know nothing of the localities and objects marked." 
 "Well, you had better go back beyond the Mississippi. 
 You do not know what you are talking about." That 
 is the infidel criticising the Bible. He talks about the 
 "Mistakes of Moses," and picks flaws in names and 
 dates, while he is totally ignorant of the facts in the 
 case. On the other hand, an old sailor comes forward 
 and says: ''That is a true chart. I have been all along 
 the coast hundreds of times. I have seen those rocks 
 and sandbars and they are just as marked on the 
 chart." You are ready to listen to him. He under- 
 stands what he is talking about. That is the Chris- 
 tian giving testimony concerning the Bible. Who ever 
 heard of a mother, on her death-bed, calling her sons 
 and daughters about her and saying: Thirty years ago 
 I accepted of the Bible as God's word. But I was de- 
 ceived. Its promises are false. And, with my dying 
 breath, I wish to warn you against it." Where can you 
 find a single case like that in all history? But how many 
 thousands can be produced on the other side. 
 
 Infidels say: "Christians are divided. They all ac- 
 cept the Bible; therefore the Bible must contradict 
 itself." Christians are divided as to their man-made 
 creeds. They are one as to their heaven-born expe- 
 
396 . REFORMATION PRINCIPLES. 
 
 riences in the divine life. Toplady and Wesley had a de- 
 bate about the decrees. The discussion was heated, 
 and they used harsh terms in designating each other. 
 In the midst of that debate, Toplady sat down and 
 
 wrote: 
 
 "Rock of Ages, cleft for me, 
 Let me hide myself in thee." 
 
 About the same time, Wesley sat down and wrote: 
 
 . , "Jesus, lover of my soul, 
 
 Let me to thy bosom fly." 
 
 Don't you see ? their sentiments were the same. 
 They were divided as to their intellectual views of a 
 certain doctrine. But their heaven-born experiences 
 were precisely alike. 
 
 Just after the war, a colored boy down near New 
 Orleans was converted. He tried to give expression to 
 his joy. "Oh, it is sweeter, it is sweeter, it is sweeter 
 than molasses." You say that is crude. Twenty-five 
 hundred years before David wrote, yonder in Judea: 
 "It is sweeter than honey and the honeycomb." Their 
 sentiments were precisely alike. The only difference 
 is; David lived in a honey country and the poor colored 
 boy lived in a molasses country. 
 
 III. From its majesty and purity. The grandest 
 imagery of the poet, the greatest flights of the orator, 
 and the deepest conceptions of the philosopher bear ho 
 comparison to what is found in the Bible. It is written 
 upon a plane so far above the human that the changing 
 views of men in no way disturb our faith. Our fathers 
 believed that the sun revolved around the earth. We 
 know that the earth revolves around the sun. And 
 
GOD'S LETTER TO THE PEOPLE. 397 
 
 the faith of neither was shocked or disturbed. It is 
 the same sun that you see from the summit of the 
 mountain or the deepest valley. So it is the same Sun 
 of righteousness that we see in the firmament of the 
 Word, whether seen from the mountain-top of learning 
 or in the deep valley of ignorance. To illustrate: In 
 the first chapter of Genesis you have an account of 
 creation. The waters covered the face of the deep. 
 Then the waters above the firmament divided from 
 those beneath. Then dry land appeared. Next veg- 
 etable life; followed by animal life. And last of all, 
 man the crown of creation. This is precisely the 
 order followed by the most approved works on geol- 
 ogy. Moses was a heaven-taught geologist. Isaiah 
 says the stars of heaven are innumerable, like the sands 
 of the sea. Now we know that with the naked eye 
 not more than two thousand stars can be seen at once. 
 In the whole sweep of the heavens not more than six 
 thousand stars can be discerned with the unaided eye. 
 They are not innumerable to the unhelped observer. 
 But, with a powerful telescope, we can see sixty mil- 
 lions of stars, and we have the clearest evidence that 
 this is only the border of "the vast interminable uni- 
 verse." So that it is literally true that the stars of 
 heaven are innumerable as the sand of the sea. Isaiah 
 was a God-instructed astronomer. Scientists tell us 
 that light is simply vibration. Sound is vibration. 
 Increase the vibrations and they cease to be audible. 
 Then they become visible, first in the seven colors of 
 the rainbow, and at last in the white light. So that 
 light is the result of vibration. Job says: "The morn- 
 
398 REFORM A TION PRINCIPLES. 
 
 ing stars sang together." The word sing means "to 
 vibrate." "The morning stars vibrated together." 
 Job anticipated our modern scientists by four thousand 
 years. The Bible anticipates the human, because it is 
 divine. 
 
 Its purity indicates its divinity. No code of morals 
 will compare with that of the Bible. When Girard 
 left his vast property to maintain a college for orphans 
 in Philadelphia, he had this provision in the will, that 
 the best code of morals shall be taught. The Trustees 
 decided that the Bible contains the best code, and so 
 the Bible is taught. Every morning at eight o'clock 
 and every evening at five o'clock those fourteen hun- 
 dred boys are gathered in the chapel, and for an hour 
 the Bible is read and expounded to them. Only one 
 charge has been bmught against the Bible code it 
 contains dark pictures of vice and crime. That is its 
 special excellence. A Jew once laid a plot to assas- 
 sinate Martin Luther. A friend of Luther sent him a 
 picture of the Jew and warned him of the danger. At 
 the designated time and place the Jew appeared on the 
 scene. Luther recognized him and kept out of his 
 presence, and so saved Kis life. The Bible has given 
 us the photograph of vice, and warned us of the snares 
 it has laid for our souls. We recognize our foe when 
 we meet it and escape its toils. These dark pictures, 
 instead of being an objection, are a recommendation 
 to the Bible; they are signal-lamps hung out in the 
 night to warn us against a pitfall; they are the light- 
 houses in. the midst of the angry breakers to save us 
 from the rocks. "Thy word is a lamp to my feet." I 
 
GOD*S LETTER TO THE PEOPLE. 399 
 
 remember on the farm we carried a lantern when it was 
 necessary to go out at night, It did not illuminate the 
 whole field, only a small space about us; but we could 
 take the next step in safety. As we advanced the light 
 moved, and we could put down our foot in the light 
 every time for ten miles. "Thy word is a lamp to my 
 feet." Use the light you have and you will get addi- 
 tional light. The Savior met Saul on the way to 
 Damascus. Then, if ever, we would expect a revela- 
 tion of the future course to be pursued. But, no; this 
 was all: "Go into Damascus and it shall there be told 
 thee what thou shalt do." It was essential to obey the 
 command to go into the city before he would get any 
 further information. Do what you know and God will 
 give additional knowledge. "If any man will do his 
 will, he shall know the doctrine." 
 
 IV. From t lie fulfillment of prophecy. Joseph Gour- 
 ney argued before the mechanics of Manchester in this 
 way: If you had a very complicated lock, like in some 
 of our money safes, and you find a key that fits it per- 
 fectly, you conclude that the key was made for the 
 lock. Now the correspondence between that lock and 
 key is not so perfect as the correspondence between 
 Old Testament prophecy and New Testament history 
 respecting Christ. The prophets foretold where he 
 would be born, "In Bethlehem of Judea;" how he 
 would be received, "A by- word and laughing stock;" 
 how he would be betrayed by one of his disciples for 
 "thirty pieces of silver; "how he would be condemned 
 without a shadow of justice, "his judgment is taken 
 away ; " how hisraiment would be divided among the sol- 
 
400 REFORM A TION PRINCIPLE'S. 
 
 diers and upon his vesture they would cast lots; how he 
 would die of a broken heart, be laid in a rich man's 
 new tomb, be raised the third day, ascend to heaven 
 and sit down on the right hand of God. In the proph- 
 ecies, you have a complete biography; in the gospels, 
 you have another. They are as much alike as my two 
 hands, and yet a thousand years between them. These 
 facts can not be explained unless you admit that "holy 
 men of God spake as they were moved by the Holy 
 Ghost. " Dr. Pierson states that in the Old Testament 
 there are six hundred and sixty-six prophecies; three 
 hundred and thirty-three of these pertain to Christ. 
 In the third chapter of Genesis we have the germ of 
 prophecy: "The seed of the woman shall bruise the 
 serpent's head." From this has grown a great 
 tree. Follow its branches. Take his genealogy. 
 From the branch Seth, Enoch, branch Noah, branch 
 Abraham, branch Isaac, branch Jacob, branch Judah, 
 branch David, on to the Christ. Take the time when he 
 was to appear. Daniel says, from the time of the de- 
 cree of Darius to lift the captivity until the Messiah 
 shall be seventy weeks, or four hundred and ninety- 
 years. From the decree of Darius to the birth of 
 Christ was three hundred and fifty-seven years. Adding 
 the thirty-three years of his life and you have four 
 hundred and ninety years. Another branch in the 
 prophetic tree. Take the place of his birth. Among 
 all the nations, Israel was chosen; among the tribes, 
 Judah was taken; among the cities of Judah, Bethle- 
 hem was taken; of the two Bethlehems, "Bethlehem 
 Ephrata" was taken. Another branch in the prophetic 
 
GOD'S LETTER TO THE PEOPLE. ' 401 
 
 tree. And so we might go on, until the tree of proph- 
 ecy was completed. This is the "plant of renown." 
 Standing before it, it is enswathed with fire like the 
 burning bush. You put off your shoes, for you feel 
 that you are standing upon holy ground. 
 
 Take the city of Babylon. It was sixty miles in cir- 
 cumference, surrounded by a wall, according to Her- 
 odotus, three hundred and fifty feet high wide enough 
 for six chariots to go abreast upon its summit. There 
 were fifteen hundred towers, two hundred feet higher 
 than the wall. It had gates of brass and bars of steel. 
 It did seem to be impregnable. Isaiah declares that 
 Babylon shall fall; Cyrus shall take it. One hundred 
 and fifty years after Isaiah had spoken, Cyrus appears 
 with his Persian hosts; but he can not break those 
 walls. The river Euphrates ran under the wall through 
 the center of the city. Cyrus digs great canals and 
 draws off the water of the Euphrates into them, and in 
 the dead hour of night marches his men down the bed 
 of the river into the heart of the city. But there is 
 a wall along either bank. On that night the sentinels 
 were drunk and the gates were left open. Isaiah had 
 said it would be so. The city is engaged in a drunken 
 revel and falls an easy prey. By the way, that was 
 the night when Belshazzar and his princes were drink- 
 ing in his palace, using the golden vessels which his 
 father had taken from the temple at Jerusalem. The 
 hand-writing upon the wall appeared. Daniel was 
 called in to interpret the writing, and the prophet adds, 
 "In that night was the king slain." Cyrus took pos- 
 session. The glory of Babylon departed. Later, the 
 
402 REFORMATION PRINCIPLES. 
 
 king removed the capitol to the banks of the Tigris, 
 the wealthy followed, then the middle classes and last 
 the lower classes. So that the city was deserted. The 
 prophet said, "Babylon shall be left without an inhab- 
 itant." The king made a hunting park of it. He 
 brought all kinds of animals there. But growing 
 tired of the enterprise, he left it. Ever since it has 
 been an infested place. The prophet said, "Babylon 
 shall be the habitation of devils, the hold of every foul 
 spirit, the cage of every mean and hateful bird. The 
 bittern, the cocatrice, the asp, shall be there. The 
 lion shall make his lair there." The river Euphrates 
 overflowed its banks and a portion of the old "site has 
 ever since been covered with water. The prophet said, 
 "Babylon shall become pools of water. " Dr. Smith 
 was there searching for relics. He hired some Arabs 
 to help him. At sunset they left him and went to the 
 plain to pitch their tent for the night. He asked why 
 they did not stay with him. "There are evil spirits 
 here; we would not stay for any consideration." The 
 prophet said, "The Arab shall never pitch his tent 
 there." He noticed that the shepherds never brought 
 their flocks there, although there were good pastures. 
 He inquired the reason. They said, "There are ser- 
 pents that bite the sheep." The prophet said, "The 
 shepherd shall not lead his flock there and shall never 
 make his fold there." And he will not. Now you 
 have here a line of historical facts running back 
 twenty-five hundred years, and a corresponding line 
 of prophetic declarations, and they are parallel. The 
 retrospective view of the historian and the prospective 
 
GOD'S LETTER TO THE PEOPLE. 403 
 
 view of the prophet exactly coincide. The only explan- 
 ' ation is, "Holy men of God spake as they were moved 
 by the Holy Ghost. " I once placed these facts before 
 an infidel and asked him to explain them. He said it 
 was guess-work. Any one could predict that a great 
 city would reach its climax and fall into ruin. Yes, 
 but could he go into particulars. Suppose you guess 
 about me. You say, I will die. You can not miss 
 in that. But specify particulars. You say, "I will 
 die in two weeks from to-night, at half-past twelve, of 
 apoplexy, away from home, and no one will see me 
 die." Now y6u have specified five particulars, and if 
 you miss it in a single one you have destroyed your 
 reputation as a prophet. Are you willing to venture 
 upon particulars? "No, it would not be safe. I would 
 be sure to miss in some of them and very likely in all. " 
 Well, the prophet specified particulars, not only five, 
 but five hundred, and they all came true -to the very 
 letter. Will that not establish his character as the 
 messenger of God? 
 
 In the same connection to which we have referred, 
 he says: "Come now and let us reason together; 
 though your sins be as crimson, they shall be as wool. " 
 "Look unto me and be ye saved, all ye ends of the 
 earth, for I am God, and besides me there is no Savior." 
 "He was wounded for our transgressions, he was 
 bruised for our iniquity." The prophesy respecting 
 Tyre, "like the top of a rock whereon fishermen spread 
 their nets;" respecting Egypt, "the basest of king- 
 doms," and respecting Jerusalem, "ploughed with a 
 plough and sowed with salt," were literally accom- 
 
404 REFORMATION PRINCIPLES. 
 
 plished to every jot and tittle. Only two men have 
 attempted to break the argument from prophecy 
 Celsus in the early Christian centuries and Renan in 
 the later. Their answer was, that the prophecy was 
 so much like the event that it must have been written 
 after the event transpired. But the least tyro in Chris- 
 tian evidences knows that this is simply childish. 
 
 The obelisk that stands sentinel in Central Park, 
 binds together the far past to the present. If the his- 
 tory of the past and the prophecies be compared they 
 are parallel lines. The retrospective view of the his- 
 torian and the prospective view of the prophet coin- 
 cide. That one fact should silence our infidel lecturer 
 whose objections are "half chaff and half charring." 
 
 Last July the moon was totally eclipsed by enter- 
 ing the dark cone of the earth's shadow. Years 
 before astronomers had predicted the night, the hour, 
 minute and .second when the eclipse would take place. 
 Their prediction was based upon the precision and 
 absolute accuracy of the movement of the heavenly 
 bodies. The prophets have declared that "the king- 
 doms of this world shall become the kingdoms of our 
 Lord and of his Christ. This prediction is based upon 
 the precision and unfailing accuracy of the move- 
 ments of the wheels of providence. "His counsel 
 shall stand, and he will do all his pleasure." 
 
 V. From its effects. "By their fruit ye shall know 
 them." An Indian prince who had spent five years in 
 London studying English institutions was asked what 
 he thought of the Bible. "I think it is a book from 
 God, for I find all the good people believe it and all 
 
GOD'S LETTER TO THE PEOPLE. - 405 
 
 the bad people disbelieve it." In the early days two 
 men were traveling in Pennsylvania, one an infidel, the 
 other a Christian. At night they came to a cabin in 
 the woods occupied by a large, rough-looking man. 
 He cordially granted them the privilege of staying with 
 him over night. They were afraid, and determined to 
 keep watch. When they retired it was agreed that the 
 infidel should lie awake the first half of the night, and 
 then wake the Christian, who would keep watch until 
 morning. The Christian immediately fell asleep. By 
 and by the old man went to the corner, took down a 
 large book from the shelf, read a chapter and kneeled 
 down to pray. That satisfied the infidel and he fell 
 asleep. The next morning the Christian took him to 
 task for not waking him as he had promised. "Well," 
 he said, "when I saw that man read his Bible and 
 pray, I knew we were safe. There was no need of 
 watching." "Their rock is not as our rock, our ene- 
 mies themselves being judges." Take the city of Cin- 
 cinnati, where I reside. Remove all the churches, all 
 the Bibles and all who read and study and practice the 
 Bible, and leave the city to the saloons, low dives, 
 thieves, libertines and drunkards. All the policemen 
 in the State of Ohio could not keep order. It would 
 be perfect pandemonium. On the other hand, take 
 away all the saloons and low dives, all the thieves, 
 drunkards, Sabbath-breakers and libertines, and leave 
 it to the churches, Bibles, and those who honor the 
 book. You would need no policeman. The people 
 would be a law unto themselves. The Queen of Eng- 
 land was asked the secret of England's greatness. 
 
406 REFORM A TION PRINCIPLES. 
 
 She handed her distinguished visitor a Bible and said: 
 "That Book." Three hundred years with the Bible has 
 converted the rocky island of Scotland into a beautiful 
 garden; while Spain, with far greater natural resources, 
 without the Bible, has in that time become a wilder- 
 ness and an effete kingdom. 
 
 D'Aubigne asks: What made the monk of Erfurth, 
 Luther, to differ from Loyola, the monk of Mauresa? 
 Their condition of soul was alike. Both were deeply 
 sensible of their sins; both sought peace with God, 
 and desired to have assurance of it in their hearts. The 
 Bible made the difference. The first had it; the sec- 
 ond had not. If another Staupitz, with the Bible in 
 his hand, had presented himself at the covenant of 
 Mauresa, perhaps Inigo might have been known as 
 the Luther of the Peninsula. What makes America 
 differ from Spain? The life-giving word. Take away 
 the Bible, and you take God from them. 
 
 Take the map of the world and mark those countries 
 where the Bible is known and believed and practiced, 
 and compare them with those countries where it is 
 unknown or repudiated. You compare England with 
 China, America with Turkey, the North of Ireland 
 with the South, New England with Mexico. In 
 the one case there is liberty, in the other tyranny. 
 The one faces the light and moves forward; the other 
 faces the darkness and feasts upon the dust and ashes 
 of the past. The poet, Tennyson, contrasting England 
 with China, says: 
 
 "Through the shadow of the globe we sweep into the younger day, 
 Better fifty years in Eui-ope than a cycle in Cathay." 
 
GOD'S LETTER TO THE PEOPLE. - 407 
 
 In conclusion, i. Study the Bible by books. Each 
 book has a central thought, and all the facts and truths 
 are crystallized about it. And until you get that cen- 
 tral thought in your mental grasp, you can not read 
 the book with great profit. Take the book of Ruth. 
 Some say that is only a love story and should not have 
 a place in the Bible. A superficial reader says that. 
 The central thought is a redemption. We are taught 
 that the redeemer must be of the same family with the 
 debtor; a kinsman, and yet belong to another order and 
 be possessed of the means to procure the redemption. 
 Christ is our elder brother and likewise the Son of God, 
 and possessed of the resources of infinity. Take Es- 
 ther. The name of God is not in that book. But the 
 absence of the name is essential to the purpose of the 
 book. It sets forth the hand of God in providence, 
 even in the most ordinary incidents of our lives. You 
 see the scenes on the stage move; you do not see the 
 hand that moves them. You see the scenes of Provi- 
 dence changing; you do not see God's hand moving 
 them. He hides himself.. Even his name is not men- 
 tioned in the book, and yet his hand moves the wheels 
 of Providence until Mordecai is exalted among the 
 princes and Haman is brought to the gallows. God 
 works in providence. His government makes for 
 righteousness and against wickednes. Take Eccle- 
 siastes. You are perplexed as you read. Its philos- 
 ophy seems doubtful. The expression "Under the 
 sun" occurs twenty-six times. That is the key to the 
 book. It is the philosophy of a skeptic who looks not 
 above the earth. But at last Solomon's faith triumphs. 
 
408 REFORM A TION PRINCIPLES. 
 
 "Hear the conclusion of the whole matter; fear God 
 and keep his commandments, for this is the whole 
 duty of man." Take Philemon. That is only Paul's 
 letter to a slave-holder. The central thought is inter- 
 cession. Onesimus was the slave of Philemon. He 
 ran away from home and stole from his master. By 
 and by he goes to Paul and confesses. Paul acts as in- 
 tercessor. He sends Onesimus back to Philemon and 
 this letter with him. He asks Philemon to receive 
 Onesimus as. his own son; whatever he does for Onesi- 
 mus will be regarded as done for him, and if "he have 
 wronged thee in anything set that to my account." 
 That illustrates the intercession of Christ. We have 
 run away from our heavenly Father and robbed him 
 of his glory. Christ says, Receive them as my chil- 
 dren; whatever is done for'them will be done for me, 
 and in whatever they have wronged you set it to my 
 account. 
 
 Again, take Job. A celebrated rhetorician said: 
 "The Acropolis was the middle space of five concen- 
 tric circles of a shield, whereof the four outer ones 
 were Athens, Africa, Greece and the world." Jesus 
 Christ is the center around which the family, the 
 Church and the State revolve, and his providential 
 government is simply the scheme for developing and 
 perfecting these divine institutions. The book of Job, 
 older than the writings of Homer, treats of this provi- 
 dential government. Job was a man of God. He was 
 a prosperous man, a wealthy prince. Suddenly his 
 property vanishes; his sons and daughters are taken 
 away; he is smitten with a loathsome disease. Those 
 
GOD'S LETTER TO THE PEOPLE. 409 
 
 who had courted his favor* now turn their backs upon 
 him. Even his wife counsels him to "curse God and 
 die." His three friends visit him. They sit in dumb 
 astonishment for seven days. Then follows a dialogue. 
 They insist that since God is just and his providence 
 is over all, Job must be a great sinner, as he is such a 
 great sufferer. But Job protests his innocence and ex- 
 presses his willingness to appear at God's judgment 
 seat and plead his own cause. At the close God ap- 
 pears to him in a whirlwind, and asks him a number of 
 questions, which completely humble him. These ques- 
 tions may be arranged in three classes. In the first 
 place God convinces Job that he need not expect to 
 understand his plans, as they extend from eternity to 
 eternity, and the brief span of a human lifetime does 
 not afford Sufficient data for forming a correct judg- 
 ment of them. I have read a fable of insects that 
 lived only for one hour. One of their number lived a 
 little longer. He is a philosopher. He addresses the 
 new generation. He says: "I have noticed during my 
 life that the sun has gone down toward the horizon. 
 In a few generations it will be out of sight, and 
 then the earth will be in perpetual darkness." The 
 trouble with that philosopher was that his period of 
 observation was too short. So we are not competent 
 to pass judgment on a plan which reaches from eter- 
 nity to eternity. In the second place God reminds 
 Job that he is surrounded with material works which 
 he does not understand, and how can he expect to un- 
 derstand God's moral works. He asks Job: "Where 
 wast thou when I laid the foundations of the earth?" 
 
410 REFORMATION PRINCIPLES. 
 
 The ancients knew nothing of the support of the world. 
 Now the force of gravitation is recognized as its firm 
 foundation. "Hast thou laid a measuring line on 
 the earth?" The form and extent of the earth were 
 then unknown. Now its shape, size, weight and re- 
 sources are revealed. "Hast thou trod the path of 
 light to the house thereof?" They never thought of 
 of divining a ray of light. But now the ray is unraveled 
 and we have the seven colors of the rain-bow. "Canst 
 thou command the thunder?" The electric current is 
 now used in telegraph, telephone and street car. And 
 it is not improbable that man will discover the laws 
 which control the storms and have them under his 
 hand. In the third place God directs him to the ani- 
 mal kingdom. How little he knew of them! Now 
 their laws have been studied, and they have been sub- 
 dued. The 8th Psalm will find its fulfillment in the 
 study and discovery of the laws of God. 
 
 The moral government of the Mediatorial King is 
 founded on moral law. And in the application of this 
 law in society, to the family, the Church and State, will 
 be found that perfect order after which the human 
 heart yearns. To do this is the object of the National 
 Reform Association. 
 
 2. Study the Bible as one book. When I was a lad 
 nine years old our pastor came to our house in his an- 
 nual round to catechise. He asked me if I had read 
 the Bible through. I confessed I had not. Well, said 
 he, begin to-morrow morning, and read a chapter every 
 morning and evening, and several on Sabbath. And 
 by the time I come back next year, see if you cannot 
 
GOD'S LETTER TO THE PEOPLE. 411 
 
 have read the Bible through. We began next morn- 
 ing at the first of Genesis. We were so intent on 
 reading the Bible through that our mother could get 
 little help from us. By and by we grew careless; but 
 our mother became more interested, and what with her 
 interest, by the end of the year we had read the Bible 
 through. It is a privilege and duty I have tried to 
 avail myself of ever since, and I can bear this testi- 
 mony: It pays it pays compound interest. 
 
 3. Give the Bible to others. The British and For- 
 eign Bible Society was organized in 1802. Since that 
 time they have distributed one hundred million copies 
 of the Word of God and translated it into two hundred 
 and sixty different languages. In 1816 the American 
 Bible Society was organized. In the last ten years 
 they have given out over eleven million copies of God's 
 word and translated it into at least twenty different 
 languages. These two great societies are two hands 
 by which the Church is scattering the leaves of the tree 
 of life which are for the healing of the nations; and by 
 and by "the knowledge of the Lord will cover the 
 earth as the waters cover the sea." We read that 
 Isaac digged again the wells which his fathers had 
 digged, and which the Philistines had stopped up. 
 The Reformers digged again the wells of salvation 
 which the apostles had digged and which the Roman 
 apostacy had stopped up. And these two societies 
 are the two great mains and their auxiliaries are the 
 branches through which the water of life is being con- 
 veyed to the ends of the earth. The Church has the 
 facilities and the means at her command to place the 
 
412 REFORMATION PRINCIPLES. 
 
 Bible in the hands of every man, woman and child on 
 the globe, within the present century in their own 
 tongue. Let the Church arise and put on her strength. 
 4. Keep the Bible in our public schools. A friend 
 of Rufus Choate expressed surprise at finding seven 
 versions of the Bible in his library, but no copy of the 
 U. S. Constitution. "Ah," said the advocate, "the con- 
 stitution of my country is in every one of these seven 
 volumes." I held a National Reform meeting in the 
 Central Presbyterian Church of Louisville. At the 
 meeting Bishop Pennick of the Episcopal Church, who 
 was the representative of this church in South Africa 
 for several years, said: "If the American people do 
 not want this nation to go to pieces, and this republic 
 to go down, they must put the Bible under them. The 
 carelessness that is manifested in allowing the Bible to 
 be put out of our public schools is alarming. We must 
 keep the Bible or perish." 
 
CHAPTER XXII. 
 
 GOD'S RULE FOR CHRISTIAN GIVING. 
 
 This is the title of a practical and deeply thoughtful 
 essay by William Speer. For the candid inquirer he 
 settles the question, that we are to be regulated in this 
 duty not by the elastic cord of expediency, but by the 
 golden mete-wand of Divine revelation. Those who 
 have examined this subject most thoroughly from a 
 Scriptural standpoint are the most ready to admit that 
 it is a matter of Divine law and not of human caprice. 
 "What saith the law? How readest thou?" During 
 the first three centuries the Church accepted the Word 
 of God as the only guide in the duty of benevolence, 
 and Christianity was a mighty conqueror, triumphing 
 over every foe. With the elevation of Constantine in 
 323 was introduced the involuntary or compulsory&%. 
 Benevolence was converted into taxation. With it 
 came the "Dark Ages." It reached its culmination in 
 the eighth century, when Charlemagne, who was 
 crowned with imperial honors by Pope Leo III., or- 
 dered one-tenth of all incomes to be paid to the church 
 under severe penalties of forfeiture. In that decree he 
 slit the veins of the Church and let her out her life 
 blood. It built up a gigantic architectural visibility 
 behind which an utterably corrupt hierarchical system 
 was impregnably intrenched, but it lacked "the power 
 
414 REFORM A TION PRINCIPLES. 
 
 of God." Pope Innocent IV. said to Thomas Aquinas > 
 pointing to the treasuries in the Vatican, "The day is past 
 for the Church to say, 'silver and gold have I none.' ' 
 "Yes," replied Thomas, "and the day is also past when 
 she could say to the paralytic, 'Take up thy bed and 
 walk.' " It flooded the Church with cloistered and 
 corrupt Benedictines who ate her flesh as it were fire,, 
 and desolated her with swarms of mendicant praeda- 
 tores, who traveled up and down the earth seeking 
 whom they might devour. In the Reformation of the 
 sixteenth century the Protestant Church went to the 
 opposite extreme and adopted our modern system of 
 voluntaryism, which means that every man shall have li- 
 cense to do as he chooses. In her zeal to throw off the 
 tyrannous yoke of Rome she entirely overlooked God's 
 rule for Christian giving. This extraordinary peculiarity 
 of that great revival arose from the fact "that there was 
 no immediate need comparable with its extent and ef- 
 fects, at least, for money to build churches and estab- 
 lish schools and colleges, on account of the immense 
 confiscation of monkish and Episcopal property which 
 had beenaccumulatingfor centuriespreviousinthehands 
 of the Roman church. Hence, an appointment of the New- 
 Testament respecting collections of money would not 
 press itself upon the consideration of the Protestants; 
 and provisions for them worthy of the obligations and 
 ultimate aims and glorious hopes of the kingdom of 
 Christ would not be made." (Speer.) As an inevitable 
 result the missionary spirit lay dormant in the Church 
 for generations after this great Reformation. It is 
 only at a comparatively recent date that the Church 
 
GOD'S RULE FOR CHRISTIAN GIVING.* 415 
 
 has awoke from the sleep of ages and has come to ap- 
 preciate the magnitude of her mission, "to preach the 
 gospel to every creature." And to-day only a few 
 little spots in the great harvest field of the world have 
 been reaped. Out of the fifteen hundred millions of hu- 
 man beings that live upon the earth at the present hour, 
 one thousand millions have never heard of Christ. 
 This is a most appalling fact! And when we remember 
 that God has decreed that evangelizing the world shall 
 advance no faster than his redeemed people pour forth 
 the means of its advance we can not help inquiring: " Is 
 it not time for us to abandon this system of voluntary- 
 ism bequeathed us by the first Reformation and adopt 
 'God's rule for Christian giving?' ' 
 
 I. God's design in requiring beneficence of us is the 
 cultivation of grace in the heart of the giver. God 
 has laid upon us the duty of ministering to the wants 
 of the poor and carrying the gospel to those who know 
 him not. And why? Not because he is dependent 
 upon us. The treasures of earth are his and he could 
 use them at his pleasure without us. "The silver is 
 mine, the gold is mine, saith the Lord of hosts." 
 "Every beast of the forest is mine, the cattle upon 
 a thousand hills." "If I were hungry, I would not tell 
 thee; for the world is mine, and the fulness thereof." 
 Moreover, he might have made all the elements of hu- 
 man life and comfort as free as air and water, and he 
 might have written his gospel on the face of the heavens 
 so that all could read it. But the reason is because 
 giving is the best means of cultivating benevolent dis- 
 positions in us. Without the reflex influence of be- 
 
416 REFORMATION PRINCIPLES. 
 
 
 
 nevolence our spiritual nature would be blighted. God 
 has ordained that the poor will suffer if we do not feed 
 and clothe them, and the heathen will perish if we do 
 not carry the gospel to them, in order that we may 
 the more surely reap the advantages of exercising the 
 grace of benevolence. In Cooke's celebrated essay 
 on "The Divine Law of Beneficence," this conclusive 
 statement occurs: "The fact that God could have pub- 
 lished the gospel and fed his poor without us, while he 
 could not, without our concurrence in giving, secure 
 to us the blessedness which attaches to those who give, 
 indicates that his main design in laying on us the ne- 
 cessity of giving was to give scope to our benevolent 
 affections." "We speak, therefore, not without war- 
 rant when we say that all the human suffering that 
 pleads for human chanty, and all the heathen dark- 
 ness that lingers upon the nations for human benevo- 
 lence to enlighten, is suffered to exist, among other 
 purposes, as a means of developing Christian char- 
 acter." Christ comes to us in the person of his poor 
 and begs. He repeats the act of his humiliation that 
 he may draw forth from us the benevolent emotions 
 and acts that shall assimilate us to him "who though 
 he was rich yet for our sakes became poor." And 
 then he promises to acknowledge all our responses, to 
 his solicitations when he shall come in the glory of his 
 Father with all the holy angels. "Inasmuch as ye did 
 it unto one of the least of these ye did it unto me." 
 Divine worship is exercising the graces of the heart upon 
 their proper object; and giving is declared in the Scrip- 
 ture as an act of worship. " Honor (worship) the Lord 
 
GOD'S RULE FOR CHRISTIAN GIVING. 417 
 
 with thy substance and with the first fruits of all thine in- 
 crease. " Prayers and alms are linked in the bonds of 
 worship. "Thy prayers and thine alms are come up 
 for a memorial before me. " 
 
 The Magi from the East, in connection with their 
 worship of Jesus, opened their treasures and presented 
 unto him gifts, gold, frankincense and myrrh. The 
 Sabbath is consecrated to the worship of God, but 
 every Christian is commanded to place a portion of 
 his substance in the treasury of the Lord on that day. 
 Giving is as much an act of worship as prayer or praise, 
 and like them must be engaged in because it culti- 
 vates grace. Indeed, giving is a Christian grace, "and 
 like all other graces it is insisted upon in the Scrip- 
 tures for its own sake not because there is so much 
 suffering to be relieved, but because it is good and 
 right for us to engage in its relief. God will have 
 us give, not of necessity, but from the spontaneous 
 flowings of the heart. "Every man according as he 
 purposeth in his heart so let him give; not grudgingly 
 or of necessity, for God loveth a cheerful giver. " 
 
 The duty is enforced from higher grounds than the fact 
 that so much suffering is to be relieved. In one case we 
 are exhorted to "do good and communicate, for with 
 such sacrifices God is well pleased." In another we 
 are prompted to remember the grace of our Lord Jesus 
 Christ, who, "though he was rich, yet for our sakes be- 
 came poor." In another the parity of reason drawn 
 from other graces is urged. "Therefore, as ye abound 
 in everything, in faith, and utterance, and knowledge, 
 and in all diligence, and in your love to us, see that 
 
418 REFORM A TION PRINCIPLES. 
 
 ye abound in this grace also." In another, "Give alms 
 of such things as ye have, and all things shall be clean 
 unto you," as if charity were the center in which all 
 virtues met. 
 
 When the poor Christians at Jerusalem were in great 
 suffering through the confiscation of their property, 
 and the disciples went around to solicit relief from the 
 Gentile churches, their inspired letters, sent here and 
 there, contained no rhetorical paintings of the distress 
 to be relieved. In all that they said there appears 
 next to nothing adapted to draw upon the natural feel- 
 ings and sympathies. In this work they seem to be 
 laboring with a single eye to the sanctification of the 
 Christians of whom they asked relief, as if no relief 
 were wanted. The fact that God was to be glorified 
 and the hearts of men sanctified in giving, was their 
 main argument. One of the most distinct references 
 to the distress was this: "For the administration of 
 this service not only supplieth the want of the saints, 
 but is abundant through many thanksgivings to God." 
 And here the revenue of praise to God is the great con- 
 sideration absorbing the others. " And so Paul wrote 
 the Corinthians to lay by their contributions before he 
 came, "that there be no gatherings when I come." He 
 knew that his presence among them would call forth 
 their love for him as their father in Christ, that his 
 personal magnetism, logic, and eloquence would be 
 strong incentives, and that under the influence of 
 these a much larger contribution would be secured. 
 But he desired no such influences to play upon their 
 hearts. He wished no modern Kimball to stir up his 
 
GOD'S RULE FOR CHRISTIAN GIVING 419 
 
 flocks. He wished them to give spontaneously. He 
 wished the love of Christ in their hearts to be their 
 only motive. And hence he directed the contributions 
 to be made beforehand, "that there be no gathering 
 when I come." In that case the giver and not the re- 
 ceiver will be the soliciting party. As Paul represents 
 the Macedonians, "praying us with much entreaty that 
 we should receive the gift and take upon us the fellow- 
 ship of ministering to the saints." The children of 
 Israel brought their gifts to build the tabernacle until 
 they had to be restrained. Moses and Aaron lifted up 
 their hands and said: "Tell the people to cease 
 bringing, for we have more than enough already." 
 What a blessed day it will be when our missionaries 
 will lift their hands and say, "Tell the people to 
 send no more money, for we have more than we ean' 
 use already." Read the 8th and Qth chapters of II. 
 Corinthians. Giving is there called a gift or grace of 
 God the charism of liberality. 
 
 I believe the grace of giving is what Paul denomi- 
 nates the " unspeakable gift " in the last verse. This is the 
 only interpretation that makes it a fitting close for the 
 argument that runs through these two chapters. He 
 calls attention to "the grace of God bestowed on the 
 churches of Macedonia." That must be the grace of 
 giving, for he calls it "the riches of their liberality," 
 and says that "beyond their power they were willing 
 of themselves." Follow his argument. He counsels 
 the Corinthians to "abound in this grace also," be- 
 cause it will "prove the sincerity of your love;" it is 
 "the grace of our Lord Jesus Christ;'' it "is expedient 
 
420 REFORM A TION PRINCIPLES. 
 
 for you, that as there was a readiness to will, so there 
 may be a performance also o'ut of that which ye have." 
 It is a matter of equality. "This grace is administered 
 to us to the glory" of God; it proves that "our boast- 
 ing of you" to provoke others to liberality "was not 
 in vain;'' it brings a reaping according to the sowing, 
 and it leads others to "glorify God." And then, in 
 view of all these leading and ponderous reasons, Paul 
 calls this grace the exceeding, the outstripping, the 
 surpassing "grace of God in you," which causeth, 
 through us, thanksgiving to God, "and the administra- 
 tion of this service not only supplieth the wants of the 
 saints, but is abundant also by many thanksgivings 
 unto God;' 5 and as though the thought of this soul ex- 
 panding grace were too much for him, he concludes 
 with a burst of praise to the Giver: "Thanks be unto 
 God for his unspeakable gift." 
 
 This charism of liberality is an unspeakable, extra- 
 ordinary gift. It is unspeakable, because it is an unc- 
 tion of the Holy One. It lays the ax at the root of 
 our covetousness. It confers immeasurable blessings 
 upon our revolted race. It brings a revenue of glory 
 to the grace' of God. No wonder the enraptured apos- 
 tle exclaimed: ''Thanks be to God for his unspeakable 
 gift!" the gift of the Holy Ghost in "this priceless 
 charism of liberality.'' 
 
 It is evident, therefore, that man's sanctification for 
 the glory of God is the main design for the Scripture 
 provisions for benevolence. This principle is the key 
 to the Scriptural method of contributing. 
 
GOD^S RULE FOR CHRISTIAN GIVING. 421 
 
 II. The amount to be given has been made a mat- 
 ter of divine legislation. The Divine law contains 
 nothing of this modern voluntaryism which teaches 
 that a man ought to be occasionally generous, and 
 generally charitable; but it is definite and tangible. 
 It is true that it differs from a system of taxation, in 
 that room was left for the heart and conscience to play 
 between different degrees of generosity. This is nec- 
 essary in order to allow the giver to show his heart 
 and give exercise to his love to God and man in what 
 he gives. But it is specific enough to guide us to a 
 course of habitual and generous giving. The basis of 
 all the statutory enactments of the Scriptures on the 
 subject of beneficence is the original and permanent 
 law which requires us to love the Lord with all our 
 heart, and soul, and strength, and. mind, and our 
 neighbor as ourselves. 
 
 I. In the patriarchal age this love was expressed by 
 giving one-tenth. Just as man was required from the 
 beginning to consecrate one-seventh of his time, as a 
 recognition of the fact that all his time belonged to 
 God, so he was required to dedicate one-tenth of his 
 property, as an acknowledgment that all his property 
 belongs to God. The same arguments that prove that 
 the setting apart of one seventh part of the time for 
 divine service was an original and permanent institu- 
 tion, will prove that the consecration of one-tenth of 
 our property to sacred uses was an original and per- 
 manent law. The universality of the custom of giving 
 one-tenth of their income to their gods, which pre- 
 vailed among the nations of the Greek and Roman an- 
 
422 RE FOR MA TION PRINCIPLES. 
 
 tiquity, among the Gauls in the West, among the 
 Scandinavians in the North, among the Carthagenians 
 and Copts in the South, and among the Asiatics in 
 the East, is presumptive evidence that the law of tithes 
 was given to man at the beginning. This tithing must 
 have been a divine institution, for we read in Heb. 
 vii:6, that Melchisedec "received tithes of Abraham," 
 or as .the Greek has it, "he decimated or tithed Abra- 
 ham." Again in the 9th verse, "Levi also, who re- 
 ceiveth tithes, paid tithes in Abraham;" or as the 
 Greek more forcibly presented it, "And Levi, also, 
 the receiver of tithes, was tithed in Abraham." Here 
 we have Melchisedec, the administrator of the law of 
 tithing, exercising his authority, Abraham, a distin- 
 guished subject, obeying the law, the superiority of 
 Melchisedec to -Levi, who subsequently administered 
 the law, as clearly appears in tithing Levi in Abra- 
 ham, and the approbation of God upon the authority 
 exercised, and the subjection rendered. Jacob, at 
 Bethel, solemnly avowed that "of all that thou shalt 
 give me I will surely give the tenth unto thee." It is 
 an admitted principle, that approved examples estab- 
 lish the existence of a law. 
 
 The Savior recognized the existence and binding 
 obligation of the law of tithing: "Ye pay tithes of mint, 
 anise cummin; these ought ye to have done." And in the 
 7th chapter of Hebrews, I2th verse, it is expressly said 
 that the tithe law has been transferred from Melchisedec 
 to Christ as its administrator. "For the priesthood 
 being changed, there is made of necessity a change 
 also in the law;" the priesthood has been changed to 
 
GOD'S RULE FOR CHRISTIAN GIVltfG. 423 
 
 
 
 Christ. The law of tithing has therefore of necessity 
 been transferred to him. And just as Abraham 
 obeyed the law in paying tithes to Melchisedec, so 
 we must obey the law in paying tithes to Christ. 
 That one passage should forever put this question at 
 rest. 
 
 From all this we conclude that tithing was a divine in- 
 stitution in the Church from the beginning. It is an 
 original and permanent law, fixed and settled in the 
 nature of things a law to which we are all born in 
 subjection, high and low, governors and governed a 
 law which is "prior to all our devices, and prior to all 
 our contrivances, paramount to all our ideas, and all 
 our sensations, antecedent to our very existence, by 
 which we are connected in the eternal frame of the 
 universe, and out of which we can not stir." Burke. 
 
 2. In the Levitical age this love was expressed by 
 giving one-third for charitable and religious purposes. 
 As the Jews were required, in addition to the one- 
 seventh part of time, to consecrate many secular hours 
 to divine service, so they were enjoined, in addition 
 to the one-tenth of their property, to make large con- 
 tributions for benevolent and religious purposes. 
 What are the facts? 
 
 Among the Jews a brilliant and imposing service 
 was established. The tribe of Levi was consecrated 
 and the sons of Aaron were to be priests, "besides a 
 multitude as Nethinim or stationary men, who were 
 divided into twenty-four classes, to serve at the daily 
 sacrifice 80,000 were hewers of wood, and 70,000 
 bearers of burdens." 
 
424 RE FORM A TION PRINCIPLES. 
 
 
 
 At Sinai the Levites numbered 23,000 males, 12,000 
 were grown. The people numbered 600,000 who bear 
 arms. One minister of religion for every 50 people, 
 besides the army of Nethinim. 
 
 In David's time triere were 38,000 Levites ready for 
 service; 24,000 to assist the priests in the sanctuary, 
 6,000 to act as lawyers and scribes, 4,000 to furnish 
 music for the house of God, and 4,000 gate-keepers. 
 Abundant provision was made for them. Forty-eight 
 cities, with their suburbs, as glebes or pasture fields, 
 were given them for homes. (See Dr. B. L. Agnew's 
 paper, "Ministerial Support/') 
 
 One-tenth of all the incomes of the people was 
 to be given to the Lord (observe the expression, "to 
 be given to the Lord") for the use of the Levites; 
 and it was regarded as deliberate robbery of God not 
 to pay the tithes he commanded. Another tenth was 
 to be given for their sacrifices and feasts. Deut. xiv: 22. 
 And then there was a third tithe every third year for 
 the poor. Deut. xiv: 28. Although a great many 
 think this is identical with the second tithe. And 
 when we remember that in addition to all this each 
 one was required to give the first fruits, both of his 
 flocks and of his fields, which were by custom a sixtieth 
 of the whole (see article, " First Fruits," in Smith's 
 Bible Dictionary); that money was to be paid as 
 the ransom of the first-born male child; that in 
 reaping, the corners of the field were to be left for 
 the poor, which by custom was to be the sixtieth of 
 the whole (see article, "Corners," S. B. D.); that 
 whatever fell from the reaper's hands belonged to the 
 
GOD'S RULE FOR CHRISTIAN GIVING- 425 
 
 poor; that every seventh year all the fields were to 
 be left untilled, to produce spontaneously for the 
 poor; that every seventh year all debts were to be 
 remitted; that there were three yearly journeys to 
 Jerusalem required of all the males at the festivals 
 that there was the half shekel for the sanctuary-abund- 
 ant free-will offerings for maintaining the school of 
 the prophets, building their tabernacle, temple and 
 synagogues, and hospitalities and gifts for the poor, we 
 can not avoid the conclusion that a conscientious He- 
 brew could not have spent less than one-third of his 
 annual income in charitable and religious gifts. This 
 may seem like a wonderful exhibition of liberality. 
 But it is a remarkable fact that "the people were pros : 
 perous or straitened in proportion as they obeyed 
 or disobeyed this law." "The liberal soul shall be 
 made fat." "Bring ye all the tithes into the storehouse, 
 that there may be meat in mine house, and prove me 
 now herewith, saith the Lord of hosts, if I will not 
 open you the windows of heaven, and pour you out a 
 blessing that there shall not be room enough to receive 
 it." When they honored the Lord with their substance 
 and with the first fruits of all their increase, their 
 barns were filled with plenty, and their presses burst 
 out with new wine. But when they robbed God in 
 tithes and offerings, they soon found that they had 
 robbed themselves. "Ye are cursed with a curse, for 
 ye have robbed me, even this whole nation." "There 
 is that withholdeth more than is meet, but it tendeth 
 to poverty." And both in giving such a law, and in 
 its providential enforcement, God impressively taught 
 
426 REFORMATION PRINCIPLES. 
 
 that he would have his people respond to his gifts by 
 large and systematic outlays from them. Now, let no 
 Christian lay the flattering unction to his soul that the 
 rigors of thejewish Economy have passed away and, 
 therefore, he is not bound to be as generous as they. 
 Shall the moonlight surpass the sunlight? Shall the 
 letter be superior to the spirit? Shall Judaism ou.tstrip 
 Christianity? That multitude of nominal Christians 
 who do so much less, and give so much less than did 
 the Jews, though they profess to be governed by a 
 higher law, should remember the searching words of 
 Christ: u For I say unto you, that except your right- 
 eousness shall exceed the righteousness of the Scribes 
 and Pharisees, ye shall in no case enter the kingdom of 
 heaven." The field of benevolence for the Jews was 
 little Palestine. Our field is the world. They had 
 the Spirit only in measure. We have him without 
 measure; and if the principle announced by Christ, that 
 to whom much is given of him much will be required, 
 be applicable, a much more generous charity is 
 required of us. "Every point of comparison between 
 the necessities and aspirations of Christianity and those 
 of Judaism, puts to shame the thought that "Chris- 
 tians" can fail here. Christianity has far greater wants 
 than Judaism the wants of an advanced and far more 
 cultivated age of the world; the wants of an incom- 
 parably more varied machinery; the wants of a vigor- 
 ous resistance to far more numerous, active and skillful 
 enemies; the wants of an immensely greater popula- 
 tion, and more debased, in Christian lands; the wants 
 of a whole world which is to be speedily conquered 
 
GOD'S RULE FOR CHRISTIAN GIVING.* 427 
 
 for Christ. " Dr. Speer. From these facts it inevita- 
 bly follows that Christians are under obligations to 
 exercise a larger liberality than did the Jews. 
 
 3, On the day of Pentecost this love was expressed 
 by giving all to the Church. The ardor of their first 
 love rose up like a mighty stream and overflowed all 
 its banks. The young ruler who came running to 
 Jesus, and inquiring what good thing he might do and 
 inherit eternal life, lacked this self-sacrificing love. 
 And, hence, when the Savior required him to go, sell 
 all that he had and give the poor, and "come follow" 
 him, "he went away sorrowful, for he had great posses- 
 sions.'' What he lacked the Pentecostal converts 
 possessed. The riches of their grace abounded. Their 
 motive in this act resolves itself into three elements: 
 a. It indicates their faith in Christ's prediction. He 
 had said that Jerusalem would be destroyed within 
 that generation. Their property would then be of no 
 value. They wished, therefore, in the meantime, to 
 make the best possible use of it for the glory of the 
 Redeemer in the salvation of their brethren. Conse- 
 quently they sold all and gave the price thereof to the 
 work. b. They recognized their obligation, as the 
 first fruits of the new dispensation, to make a com- 
 plete consecration to Christ. Just as the city of Jeri- 
 cho, the first fruits of the conquest of Canaan, was to 
 be dedicated, so the Pentecostal converts and their all 
 were devoted. That was an acknowledgment of the 
 right of property Christ has in his people. "Ye are 
 not your own, ye are bought with a price." Our pos- 
 sessions, time, talents, bodies and souls belong to 
 
428 . REFORMATION PRINCIPLES. 
 
 Christ. He has the right of property in them, and 
 the consequent right of control. "For me to live is 
 Christ," i. <?., all that I am, all that I have, and all that 
 I can be are devoted to his service, c. They recog- 
 nized the fact that our beneficence is approved of 
 Christ in proportion as it means sacrifice. The Lord 
 Jesus Christ, though rich in the glory of his Father, 
 for our sakes became poor. The same mind that was 
 in Christ Jesus is in the believer, and its exercise in 
 the same self-sacrifice is to the Redeemer an odor of a 
 sweet-smelling savor. The disciples left all " Peter, his 
 house; Mathew, his tax-tables; James and John, their 
 fishing nets" and followed Christ, and their reward was 
 "an hundred fold in this life, and in the world to come 
 everlasting life." As the Savior sac in the temple, and 
 saw the Jews bring in their princely offerings, he 
 beheld a poor widow casting in two mites, which 
 make a farthing. "That went to his heart, and using 
 that 'Verily, amen/ with an emphasis which he only 
 could use, he declared that she had cast in more than 
 they all. While they gave of their abundance, she, 
 out of her penury, gave all that she had, even all her 
 living. Hers was more than the sum total of all the rest, 
 because there was more of a sacrifice made, more of be- 
 nevolent heart expended, and a deeper and richer partic- 
 pation in its sanctifying influence, which is the ultimate 
 end of all gifts." Cooke. The Savior here set his seal 
 upon the fact that our gifts are measured by the sacri- 
 fice they represent. Only such gifts are twice blessed 
 blessing him that gives, and him that takes. This 
 was the first love of the Christian Church, and it was 
 
GOD'S RULE FOR CHRISTIAN GIVING. , 429 
 
 invincible. You see a river flowing along a smooth 
 and glassy current, and you say it is beautiful. You 
 see the same river swelling up, filling its banks to the 
 brim, and flowing on with its mighty current, and you 
 say it is grand. And you see that river overflowing 
 its banks, and carrying destruction before it, and you 
 say it is terrible. So the love of the Patriarchal 
 Church, which found expression in giving one-tenth, 
 was beautiful. The love of the Jewish Church, which 
 found expression in giving one-third, was grand. But 
 the love of the Pentecostal Church, which found ex- 
 pression in complete consecration, was terrible. It 
 was blessed with power from above. Before it Pagan 
 Rome went down, and Christianity ascended the 
 throne of the Caesars. 
 
 4. In the Apostolic age and, of course, in all the 
 New Testament dispensation, this love is expressed by 
 a large, systematic and cheerful beneficence according 
 to the preceding principles. "Upon the first day of 
 the week let every one of you lay by him in store as 
 God hath prospered him." We cannot help recog- 
 nizing this as a Divine command, from the fact that it 
 is so unique, brief and simple. "As I have given 
 order," is the terse expression with which the Apostle 
 introduces it. By virtue of his Apostolic authority, 
 he gave "order," and it is as obligatory as his "order" 
 to be baptized or to observe the Lord's supper. The 
 Ten Commandments contain but one hundred and fifty 
 eight words; the Lord's prayer seventy-three, and this 
 command twenty-two. Let us examine it. 
 
 a. All must give. "Let every one.'' The gospel 
 
430 REFORMATION PRINCIPLES. 
 
 does not release the poor from giving. The smallest 
 income can pay a proportion. There is a great deal 
 of charity in the famous watchword of the Methodist 
 Church: "Justification, sanctification and a penny a 
 week." The Macedonian Church was praised for giv- 
 ing in "their deep poverty." Christ commended the 
 poor widow for giving "two mites/' which was all her 
 living. A missionary testifies that "the beneficence of 
 Louise Osborn, a colored domestic, who, from the 
 wages of one dollar a week, paid twenty dollars a year 
 to educate a youth in Ceylon," had a moral power upon 
 mission equal to thousands of dollars. Children should 
 give. God loves to have little children come to him 
 with gifts which express the love of their hearts. 
 Ministers should give. The priests and Levites were 
 required to tithe the gifts of the people upon which 
 they subsisted. Ministers must not be denied the 
 sanctifying influence of almsgiving. 
 
 b. Our appropriations must be frequent and stated 
 "On the first day of the week. " While one, and per- 
 haps the main design, was to connect our gifts with 
 sacred services, in having them set apart on the Lord's 
 day, it was also intended to secure frequent and stated 
 donations. Periodicity is the balance wheel to regu- 
 late our giving. ''These appropriations must be fre- 
 quent to keep pace with our earnings and with the con- 
 stant calls of benevolence; stated, that they may not 
 be forgotten. And hence they may with propriety be 
 regularly booked. A line written on a memorandum 
 of his charities, kept by a systematic giver, and found 
 after his death, suggests an important reason for keeping 
 
GOD'S RULE FOR CHRISTIAN GIVING. 431 
 
 such a record. 'I keep this memorandum lest I should 
 think I give more than I do.' " Dr. Harris. This law of 
 frequent and stated appropriations cuts up by the roots 
 the common practice of giving large sums and then 
 for a long time nothing; and also that of giving only or 
 chiefly at death. It also repudiates the practice of 
 waiting to be solicited. Like the impoverished but 
 liberal Macedonians, we must be "willing of ourselves." 
 The giver, and not the receiver, should be the solicit- 
 ing party, as Paul describes the Macedonians, "pray- 
 ing as with much entreaty that we should receive the 
 gift, and take upon us the fellowship of the ministering 
 to the saints. " This will be the inevetable result of 
 stated and frequent giving. 
 
 c. Donations should be increased with the ability to 
 give. "As God hath prospered him." This rule is so 
 adjusted as to be a perfect index of the degree of love 
 to Christ in the heart, just as the temperature is indi- 
 cated by the rise and fall of the mercury. The Jews 
 were required to bring in their tithes and offerings u as 
 God had prospered them. " And those who loved 
 much brought great stores, and those who loved little 
 brought only a small portion. It is so with Chris- 
 tians. Those who love the Savior ardently wil devote 
 a large share to his service, and those who are cold 
 will come with as small a gift as can be made. But 
 the duty stands all the same. Increasing wealth re- 
 quires us to increase the proportion of our donations, 
 even though we must give thousands of dollars where 
 before we gave but one. And the large donations of 
 the rich man are not to be regarded as more praise- 
 
432 REFORM A TION PRINCIPLES. 
 
 worthy than the small donations of the poor man, for 
 they require no greater sacrifice. To illustrate: A 
 man whose income is $30,000 a year is under as much 
 obligation to give $10,000 a year for benevo- 
 lence as he was to give $100 when his income was 
 only $i ,000; and the present large donation is no more 
 praiseworthy than his former small one, because it 
 requires no greater sacrifice. In both cases the giver 
 has but done what it was his duty to do. 
 
 d. The rich must give a larger proportion of their 
 income than the poor. This is the only fair and legiti- 
 mate interpretation of the expression, "as God hath 
 prospered him." A poor widow with a helpless fami- 
 ly cannot give one-tenth without taking bread out of 
 her children's mouths. Will any one claim that a pro- 
 portion that is just and right for her is just and right 
 for the man of means? The proportion must be gauged 
 by the amount of the income. Zaccheus gave half of 
 his goods to feed the poor, besides restoring four-fold, 
 his unjust gains. Paul repeatedly intimates that he 
 had suffered the loss of all things for Christ's sake. "It 
 is recorded of a certain Christian in the first century 
 that he sold himself as a slave to a heathen family to 
 get access to them for their conversion, and for years 
 cheerfully endured the labor and condition of a slave 
 till he succeeded with the whole family and took his 
 liberty from the gratitude of the converts." Dr. Cooke- 
 During that period many poor Christians kept periodic 
 fasts in order that they might contribute to the church 
 their gains by abstinence from food. Many wealthy 
 converts sold their possessions and gave all to the 
 
GOD'S RULE FOR CHRISTIAN GIVING. 433 
 
 church, supporting themselves by daily labor. When 
 John Wesley's income was 30 a year; he lived on 
 28 and gave 2 for benevolence; the next year his 
 income was 60, and still living on 28, he had 32 
 to contribute. The fourth year his income was raised 
 to 120, and, steadfast to his plan, he contributed 92." 
 Mr. N. R. Cobb, a merchant of Boston, adopted a cov- 
 enant to this effect: "To give at the out-set one-quar- 
 ter of the net profits of his business; should he ever 
 be worth $20,000 to give one half of the net profits; 
 if worth $30,000 to give three-quarters; and if ever 
 worth $50,000, to give all the profits." This covenant 
 he kept till his death at the age of thirty- six, when he 
 had already acquired $50,000, and was giving all his 
 profits. These are fair samples of the fruits which the 
 New Testament rule produces. Christ certainly ex- 
 pects returns proportional to men's means: five talents 
 from those that have received five, ten talents from 
 those that have received ten. He says to every man: 
 "Remember how thou owest unto me, even thine own 
 self." All that men are and have they owe to be used 
 as Christ's service demands. Josiah Strong's chapter, 
 on "Money and Kingdom" has some very suggestive 
 illustrations. "When the priest was consecrated, the 
 blood of the ram was put upon the right ear, the 
 thumb of the right hand, and the great toe of the right 
 foot, indicating that he should come and go, use his 
 hands and powers of mind, in short, his entire self, in 
 the service of God." That is our object lesson. "I 
 beseech you, therefore, brethren, that ye present your 
 bodies a living sacrifice." A Japanese family was 
 
434 REFORMATION PRINCIPLES. 
 
 greatly prospered in the use of the "self-restraint box." 
 This is the account which the master of the house gives 
 of it: "If I would buy a dollar garment, and I manage 
 by self restraint and economy to get it for eighty cents, 
 the remainder I drop into the "self-restraint box; 5 ' 
 or, if I would give a five-dollar feast to my friends, I 
 exercise self-restraint and economy, and give it for 
 four, dropping the remaining dollar into the box; or, if 
 I determine to build a house that shall cost one hun- 
 dred dollars, I exercise self-restraint and economy and 
 build it for eighty, putting the remaining twenty into 
 the box as an offering to 'the great, bright god of self- 
 restraint.' On the second day of the New Year this 
 family assembles, engages in the worship of this god, 
 and then the box is opened and its contents distributed 
 to the poor. We find the discipline a great blessing 
 to ourselves, and hundreds of hearts are made glad." 
 Barring the idolatry, Christians have here an excellent 
 example. The homage which they pay to "the great, 
 bright god of self-restraint," we should pay to the 
 King of kings. It is in striking contrast with the spirit 
 discovered by an Ohio church treasurer (a professed 
 Christian), who, "when his pastor brought his annual 
 contribution to the American Board, said to him, 'You 
 ought not to do it. I don't think it's right. You 
 ought to stop giving to missions, and preach to us on a 
 smaller salary;' adding in conclusion, 'We are heath- 
 ens.' A proposition which few enlightened men would 
 be disposed to controvert, though it is a hard rub on 
 the heathen." But there are consecrated spirts in the 
 church. Dr. Cuyler says he once had a seamstress 
 
GOD'S RULE FOR CHRISTIAN GIVING. 435 
 
 in his church who gave one hundred dollars a year to 
 missions. "Sarah Hoswell, of Lowell, though a poor 
 woman, supported a student in the Nestorian Seminary, 
 who became a preacher of Christ. Five times she 
 gave fifty dollars, earning the money in a factory, and 
 sent out five native pastors to Christian work. When 
 more than sixty years old, she longed to furnish Nesto- 
 ria with one more preacher of Christ, and, living in 
 an attic, she took in sewing until she had accomplished 
 her cherished purpose. A spirit of consecration trans- 
 formed the factory girl and seamstress into a missionary 
 of the cross, and then multiplied her six-fold." The 
 Savior commended the poor widow who gave all she 
 had even all her living. A church made up of such 
 members could take the whole world for Christ. But 
 only a few are devoted. There are few Marys to give, 
 but many a Judas to calculate the value of the alabas- 
 ter box of .ointment. "A church in Hartford gave 
 eleven hundred dollars to home missions. One lady 
 said to another: 'Didn't we do well this morning?* 
 'No; not as a church,' was the reply. 'For one lady 
 gave six hundred dollars, and one gentleman three 
 hundred.'" That is an average congregation. The 
 work depends upon a few. Heathen converts put us 
 to shame. "Six native Christians, living on the banks 
 of the Euphrates, whose property averaged, perhaps, 
 eight hundred dollars, gave towards their chapel and 
 school-room three hundred and eighty dollars, an 
 average of more than fifty dollars each. 'This contri- 
 bution,' adds the missionary, 'means for one of those 
 poor mountaineers more than one thousand days' 
 
436 REFORM A TION PRINCIPLES. 
 
 work.' It is an amazing circumstance that, in 1881, the 
 1,200 church members belonging to the mission of the 
 United Presbyterian Board, in Egypt most of them 
 very poor men and women raised 4,546, or more 
 than seventeen dollars each, for the support of churches 
 and schools. The Baptists, among the Karens, have 
 done equally well." We take great satisfaction to 
 ourselves because the churches in America give 
 $5,500,000 a year for missions. But that is only fifty 
 cents per member. If we gave as much per caput for 
 home and foreign missions as they gave for schools 
 and churches, our offering would be $170,000,000, 
 instead of five and a half millions. 
 
 Rev. Arthur T. Pierson, D. D., has an article in 
 the Homiletic Review for April, 1888, on "The Grace 
 of Giving." "Three things are to be dedicated: our 
 time, in recognition of which we give one-seventh, our 
 property, in acknowledgment of which we give one- 
 tenth, our hearts, offered in secret prayer. In the holy 
 of holies, in the temple, was the golden candlestick 
 with its seven lamps, a symbol of our time; the table of 
 show-bread, a symbol of our substance, and the golden 
 altar, the incense upon which symbolized our prayers, 
 all devoted to God. Shaftsbury speaks with contempt 
 of 'munificent bequests,' as though there was any real 
 munificence in giving away what one can no longer 
 keep or use for himself; but emphasizes munificent 
 donations, in which the donor anticipates the ultimate 
 reward by the joy of giving and of blessing others. 
 Bishop Coxe says he knows a man in Western New 
 York who puts five cents aside offering on Sabbath 
 
GOD'S RULE FOR CHRISTIAN GIVING. 437 
 
 days in the free church in which he stands, but pays 
 $800 a season for an opera box; and The Living 
 Church matches him with a millionaire of its acquaint- 
 ance who subscribes $i a Sabbath towards the expense 
 of his church, but stops payment during his winter 
 excursions in the South, in which he expends thou- 
 sands of dollars upon himself and family. Dr. William 
 Kincaid says 'a friend of mine receiving some money 
 at the hands of a bank officer the other day noticed 
 depending from one of the bills a little scarlet thread. 
 He tried to pull it out, but found jt was woven into 
 the very texture of the note, and could not be with- 
 drawn. 'Ah!' said the banker, 'you will find that all 
 the government bills are made so now. It is an expe- 
 dient to prevent counterfeiting.' Just so Christ has 
 woven the scarlet thread of his blood into every dollar 
 that the Christian owns. It cannot be withdrawn; it 
 marks it as his. My brother, my sister, when you take 
 out a government note to expend for some needless 
 luxury, notice the scarlet thread therein and reflect that 
 it belongs to Christ. How can we trifle with the price 
 of the blood? Charlptte Maria Tucker, pleading for a 
 new mission station in the Punjaub,says: 'It has often 
 occurred to me that many good servants of God are 
 not sufficiently ingenious in finding out ways to increase 
 their means of giving. When in Israel's tabernacle, 
 brass was required for a laver, the women gave their 
 metal mirrors ! What a sacrifice of vanity was there \ 
 A Mohammedan woman here has lately devoted her 
 jewels which adorned her head (120 rupees in value) 
 to swell the subscription for Turkey. Is there here no 
 
438 REFORMATION PRINCIPLES. 
 
 example for us? Many a Christian lady could sacri- 
 fice the gold chain and the jeweled ring and so realize 
 the delight of laying her gems at the feet of her Lord. 
 Why should the table of the Christian gentleman be 
 loaded with superfluous plate, when it might afford 
 him the pleasure of laying up treasures in heaven? 
 Franklin's plan was to lend to a poor fellow in need 
 and require payment to be made, when the borrower 
 had the ability, to some other person in need. This 
 avoided the humiliation of accepting a charity, while 
 it gave aid when there was most necessity, and passed 
 it on to some other needy recipient by and by.' I am 
 accused of slopping over. I suppose I do slop over 
 at times. Well, it's the mistake of temperament and 
 disposition. Can you carry a brimming pail without it 
 slopping over? Put a pint of milk in a big bucket, 
 and it will stay there. And take a man that has but a 
 pint in him, and if he is a roomy man there is no dan- 
 ger he'll slop over. But bring a bucket of water from 
 the well and it will be dripping, dripping, dripping all the 
 way, and every blade of grass, every daisy, will be glad 
 of it. So don't be sorry you have been generous to 
 an unworthy object. You can't afford to calculate 
 when you'll be mean. Give your hearts some head- 
 way and in the long run it will be better. " 
 
 A manufacturer in New York becomes involved and 
 is forced to sell. He hears of a wealthy man who 
 wishes to buy. He goes to him and says: "My man- 
 ufactory is worth $20,000, but I am in great straits 
 and will sell it to you for $15,000." "I will consult 
 my wife and answer you tomorrow." When he 
 
GOD'S RULE FOR CHRISTIAN GIVING. 439 
 
 states the facts to his wife she says, "Is the manufactory 
 really worth $20,000?" "Yes, I believe it is." "Then 
 you ought to pay him $20,000 for it." The next day 
 he goes to the owner and says, "I will take the manu- 
 factory at $20,000. " That is following the Golden 
 Rule. 
 
 When a girl comes and offers her services in your 
 family at $20 per month, is it your custom to say, 
 "Twenty-five dollars is little enough. I will give you 
 $25 a month?" A widow of eighty years resides in 
 Baltimore. She depends upon her daughter. Her 
 son of seventeen years is sickly, is serving with a 
 plumber and receives $2.50 a week. The daughter 
 makes pantaloons for a tailor at thirty-five cents a pair, 
 finding her own thread and buttons. She could make 
 two pairs a day if she had no household duties. But 
 with these she can only average one and a half pairs. 
 He has a heart of stone who does not more wisely 
 consider the case of this poor woman. That tailor is 
 not doing by her as he would wish to be done by. A 
 brother offends and you must reprove him. That is 
 washing his feet. Be sure and do not use too hot 
 water; that will scald him hot words. Do not use 
 too cold water; that will chill him the cold shoulder. 
 
 We are Christ's stewards, and must give an account. 
 A wealthy Christian in Philadelphia takes his family 
 west on a pleasure trip costing $1,000. He also paid 
 $80 to take a pet dog along. Returning home he 
 listened to an appeal for foreign missions and gave $5 
 in the collection. How will that be accounted for? 
 Seventy years ago the Baptist body divided, one for, 
 
440 REFORM A TION PRINCIPLES. 
 
 the other against missions. To-day the anti-missionary 
 division has 45,000 members, while the missionary 
 division has 2,500,000. The wealth of the United 
 States is $50,000,000,000. At least $10,000,000,000 
 belongs to Evangelical churches. Last year they gave 
 $4,000,000 to home missions and $3,000,000 to for- 
 eign missions. "That is withholding more than is 
 meet." "It tendeth to poverty." "Bring ye all the 
 tithes into the storehouse, that there may be meat in 
 mine house, and prove me now herewith if I will not 
 open to you the windows of heaven and pour you out 
 a blessing until there shall not be room enough to re- 
 ceive it." 
 
 And should this fundamental principle be accepted, 
 and the New Testament law of giving, which is based 
 upon it, be adopted, the Church would avail herself of 
 one of the most powerful means of grace; and she 
 would bring down upon herself such a flood of tem- 
 poral and spiritual blessings that there would not be 
 room enough to receive it. She would take hold of 
 the ten thousand millions of dollars of gold and silver 
 that are now in the world as a mighty lever, and with 
 it uplift the earth and cause it to revolve on a new axis 
 of righteousness and peace, and she would soon enjoy 
 the millennium of peace that is promised in the latter 
 day. 
 
 III. Incentives to Christian Giving, i. It is a most 
 important means of grace. Read the eighth and ninth 
 chapters of 2 Corinthians. See how adroitly the 
 Apostle enforces the duty of benevolence from this 
 one consideration, that it is a grace of God. He holds 
 
GOD'S RULE FOR CHRISTIAN GIVING. 441 
 
 up "the churches of Macedonia" as an example. They 
 contributed out of "their deep poverty" "even beyond 
 their power." And the cause of "the riches of their 
 liberality" was their consecration of themselves to God 
 in public covenanting. "And this they did, not as we 
 had hoped, but first gave their own selves to the Lord, 
 and unto us by the will of God." And because their 
 wonderful liberality was the outcome of their high con- 
 secration to God, it must be a grace. Then the Apostle 
 expresses the desire that this same grace might be 
 finished in the Corinthians. "Therefore, as ye abound 
 in every thing, in faith and utterance and knowledge, 
 and in all diligence, and in your love to us, see that 
 ye abound in this grace also. " Here the grace of giv- 
 ing is represented as occupying an honorable position 
 in the family of Christian graces. This is an inherent 
 element in the divine life in the soul, and the new 
 nature is no more perfect without it than the body is 
 perfect with a limb amputated or the eyes put out. 
 Then the Apostle finds a still more forcible illustration 
 in the example of the Lord Jesus Christ. "For ye 
 know the grace of our Lord Jesus Christ, that, though 
 he was rich, yet for our sakes he became poor, that ye 
 through his poverty might be rich." The same Spirit 
 that was in the Lord Jesus Christ is in his people, and 
 the same grace that was in him is found in his people. 
 This grace had a marvelous manifestation in him. 
 He was rich in the perfections of Jehovah, possessor of 
 heaven and earth, and infinitely blessed and glorious. 
 For the sake of his people he emptied himself of hi s 
 glory and became incarnate, lived a life of suffering 
 
442 REFORM A 7 1 ON PRINCIPLES. 
 
 and want, and died the accursed death of the cross. 
 The spirit of self-sacrifice is without a parallel in the 
 universe. Now this same spirit will manifest itself in 
 the lives of his people in the same self-sacrificing 
 obedience. Our benevolence then is acceptable to God 
 and cultivates grace in our hearts only in proportion as 
 it is a sacrifice. "The Emperor Decius commanded the 
 deacon of Rome to deliver up all the treasures of the 
 church. He asked one. day to gather them. He col- 
 lected all the poor and sick of the church and said to 
 the tyrant: These are the treasures of the church. In 
 the time of Chrysostem the church had on her catalogue 
 three thousand beneficiaries." No wonder the fires of 
 such zeal spread far and wide! Such is the spirit of 
 self-sacrifice that this grace begets in the soul. And 
 if such a spirit were infused into the church, the nations 
 would be born in a day. 
 
 But it will also appear to be a means of grace in 
 that it mortifies the flesh. It roots out our co vetousness, 
 that prime sin of the world. Covetousness is the par- 
 ent stock of selfishness, which, once admitted, takes 
 possession of the soul, "spreads and fortifies itself, and 
 leaves no place in the heart for homage to God. " 
 It smites with a palsy every power of the soul, gluts 
 the affections with the treasures of earth, and makes 
 us set no value on the pearl of great price. It is "the 
 love of money" that "is the root of all evil," and that 
 which makes it is easier for a camel to go through the 
 eye of a needle than for a rich man to enter the king- 
 dom of heaven. It is that which makes the rich man's 
 desire for more ever increase; so, "that in the midst of 
 
GOD'S RULE FOR CHRISTIAN GIVltfG. 443 
 
 his greatest acquisitions, he remains the very realiza- 
 tion of those lean and ill-favored kine which devoured 
 all that was fair and thriving before them, only to re- 
 main as lean, as ill-favored, and as voracious as ever/' 
 It is to the soul what the tape-worm is to the body, 
 devouring its victim's food, nourishing itself to greater 
 bulk and voracity thereby, while the wretched man 
 is wasting in the torment of perpetual starvation. 
 (See "Zaccheus," by Rev. S. Harris.) The only 
 relief is in killing this devouring monster covet- 
 ousness and killing it speedily, before it proves itself 
 "the worm that never dies." Regular and systematic 
 giving is the sword by which this ugly monster, covet- 
 ousness, is to be slain. Week by week he receives a 
 deadly wound. Every contribution crucifies him anew. 
 Neglect this means and your enemy will soon throttle 
 you. Diligently improve them, and though he may 
 be long a dying, yet you will surely trample him under 
 your feet. And in conquering your enemy will find that 
 you have only been developing your own spiritual pow- 
 ers and verifying the words of the Lord Jesus, " It is more 
 blessed to give than to receive.'' Giving develops the 
 new and better man within, for it has been declared by 
 Jehovah to be more blessed to do good to others 
 than to receive good from them. Giving draws out 
 that love to God and our fellow-men which is the ful- 
 fillment of the law. For just as the Great Giver loves 
 us infinitely more than we love him, just as parents love 
 their children more than their children love them, just 
 as patriots love their country more than their country 
 loves them, and just as philanthropists love the desti- 
 
444 REFORMATION PRINCIPLES. 
 
 tute more than the destitute love them, so we love 
 those most upon which we bestow our benevolence. 
 Giving begets joy and sunshine in the heart, for it is 
 unquestionably a greater pleasure to impart happiness 
 to others than to receive it from them. Giving perfects 
 in us the character of those who stand before God, 
 surrounded by the hosts of holy angels, and bearing 
 the image of him who sits upon the throne, are, like 
 him, eternally doing good. 
 
 2. // secures temporal prosperity. God's provi- 
 dences are so adjusted that nature works for the 
 liberal soul and against those who withhold their 
 gifts. It is a law, fixed and immutable, that "he 
 which soweth sparingly shall reap also sparingly; 
 and he which soweth bountifully shall reap also 
 bountifully." To this we have abundant testimony in 
 the Scriptures: " Honor the Lord with thy substance, 
 and the first fruits of all thine increase. So shall thy 
 barns be filled with plenty and thy presses shall burst 
 out with new wine." "There is that scattereth and 
 yet increaseth, and there is that withholdeth more than 
 is meet, but it tendeth to poverty/' "The liberal soul 
 shall be made fat, and he that watereth shall be watered 
 also himself. '' " He that hath pity on the poor, lendeth 
 to the Lord; and that which he hath given will he pay 
 him again." "He that hath a bountiful eye shall be 
 blessed, for he giveth of his bread to the poor." "Bring 
 ye all the tithes into the storehouse, and prove me now 
 herewith, if I will not open you the windows of heaven 
 and pour you out a blessing that there shall not be 
 room enough to receive it. " These Scriptures have a 
 
 
GOD'S RULE FOR CHRISTIAN GIVING. 445 
 
 meaning. You hear God himself saying, "With what 
 measure ye mete, it shall be measured to you again. 
 Give and it shall be given unto you; good measure, 
 pressed down, shaken together, and running over.'' 
 The facts justify the claim. Look at the retributions 
 of Providence. I remember a professing Christian 
 who on a certain year withheld his hand from giving. 
 During that year he lost $1,000 in bad debts. Why 
 had he not rather have contributed that $1,000 to 
 God's cause and had the forces of Providence work- 
 ing in his favor? I remember a Christian farmer 
 who concluded that money contributed was lost, and 
 on a certain year refused to give. That year two of 
 his finest horses died, valued at $600. How much 
 better would it have been for him to have contributed 
 that $600 to God's cause and had the forces of Provi- 
 dence working in his favor? I remember a Christian 
 merchant who became disgusted with the management 
 of missions and refused to give a mite from his abund- 
 ance. Shortly after a midnight fire destroyed his 
 property to the amount of $10,000. How much bet- 
 ter it would have been for him to have cheerfully contrib- 
 uted $10,000 and had the forces of Providence working 
 in his favor? ' There is a nature of things that work 
 against those who withhold God's gifts. It is a great, 
 immutable, pre existent law, prior to all our devices 
 and contrivances, paramount to all our ideas and con- 
 ceptions, by which we are knit and connected in the 
 frame of the moral universe and out of which we can 
 not stir. It is equally true that God's providences 
 favor the benevolent. Jacob adopted and practiced a 
 
446 REFORM A TION PRINCIPLES. 
 
 rule of systematic giving. And while he went out 
 of his father's house empty, presently he returned full 
 and loaded with wealth. Andrew Fuller says the poor 
 people of Glasgow used to say, "David Dale gives his 
 money by sho'elsful, and God Almighty sho'els it back 
 again." It is a law of God's moral government that 
 "he that watereth shall also be watered himself." 
 
 3. // is the heaven- ordained means of sustaining the 
 Redeemer's kingdom. When a nation is in war she 
 must have funds to maintain her army. Our revolu- 
 tionary statesmen were often at their wit's end to find 
 how to get adequate supplies for so exhausting a war, 
 without absorbing the means and alienating the hearts 
 of the people. During the late war Secretary Chase 
 devised a plan for gathering into the public treasury 
 the needed percentage of the existing wealth of the 
 people. Now the kingdom of the Lord Jesus Christ 
 has declared war upon the kingdoms of the world, and 
 demands unconditional surrender. "The Captain of 
 our salvation'' has organized his army, sworn into ser- 
 vice "the soldiers of the cross," and given them the 
 banner of the covenant. He led his church against 
 Rome Pagan and the empire fell before him. He led 
 his church against Rome nominally Christian, and that 
 system fell before him in both its eastern and western 
 sections. He is leading his church against Rome 
 Papal, and that "system of iniquity" is falling before 
 him. This war must be self-sustaining. The Redeem- 
 er's plan for raising the supplies is found equal to the 
 emergency. "Each one" contributing, each one con- 
 tributing "liberally," each one contributing "systemat- 
 
GOD'S RULE FOR CHRISTIAN GIVING. 447 
 
 ically," and each one contributing "freely," has been 
 found a plan which makes the war self-supporting in 
 its progress and cumulative in its energies. This plan 
 is above the products of human wisdom as much as 
 the plan of salvation by the cross. In its simplicity 
 there is a comprehensive and far-reaching skill. In 
 its seeming foolishness there is the wisdom of God 
 and the power of God. Its beauty, grandeur and 
 efficiency will yet be seen on the earth when the 
 prophecies are fulfilled. "The daughter of Tyre shall 
 be there with a gift; the rich of the people shall en- 
 treat thy favor," "The wealth of all the heathen 
 round about shall be gathered together, gold and sil- 
 ver, and apparel in great abundance. " In that day 
 shall there be upon the bells of the horses, "Holiness 
 to the Lord." "Surely the isles shall wait for me, and 
 the ships of Tarshish first, to bring thy sons from afar, 
 their silver and their gold with them, to the Holy One 
 of Israel." "I will shake all nations, and the desire 
 of all nations shall come. The silver is mine, and the 
 gold is mine, saith the Lord." 
 
 Let us no longer appear before the Lord empty. 
 When Jacob sent his sons into Egypt to buy corn, he 
 put a present in their hands for the ruler. When the 
 Queen of Sheba visited King Solomon, she came 
 loaded with gifts. It was a custom in Israel that 
 when they visited a prophet to inquire of God they 
 took the reward of divination in their hand. So when 
 we come into the presence of the Prophet, Priest and 
 King of the church, we should bring the most costly 
 
448 REFORM A TION PRINCIPLES. 
 
 offering that our means can command. This homage 
 is due to him. 
 
 "Come ye into his courts and bring 
 
 An offering with you. 
 Bring gifts and presents unto him ; 
 
 For to be feared is he. 
 
 When one of Napoleon's soldiers was wounded and 
 the surgeon began cutting near the heart, he would 
 say: "Cut a little deeper and you will find the Em- 
 peror." They professed to carry Napoleon in their 
 hearts. And they followed him through fire and flood, 
 through storm and death. No sacrifice was too great 
 for them to make for their leader. We profess to ' 'have 
 Christ formed in our hearts the hope of glory." We 
 prove the sincerity of our profession by being willing to 
 " endure hardness as good soldiers of the cross of Christ. " 
 Let the motto of David, a man after God's own heart, 
 be ours: "I will not offer burnt offerings unto the 
 Lord my God of that which doth cost me nothing," 
 and so the plague of sin will be staid, and the divine 
 blessing will descend as "the rain upon the mown 
 grass and as showers that mollify the earth.'' 
 
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