Peninsula enterprise. [volume] (Accomac, Va.) 1881-1965, 1904-10-22
An Absolute Monarch.


First, it is an absolute monarchy.
We have governments on earth that
we describe as absolute monarchies,
meaning that they have no constitu-
ton. We speak about the Russian
government as an absolute monarchy,
but it is not. There are thousands Of
things which the Russian car would
like to do which he cannot do. With
his pistol or sword Nicholas might
slay his own children, as Ivan the
Terrible in maniacal rage killed his
frstborn son, and no power on earth
could bring him to justice. But there
are limits to the present cars power.
His own subjects recognize the fact.
The old Russian proverbs tell us there
are many things the czar cannot do.
Among those proverbs are the follow
ing: Even the czar gets his shoes
bespattered if he puts his foot In a
puddle" THE cars crown cannot
protect him from a headache" "The
OK of the car can have only two
horns" Ever the cars vinegar will
not sweeten" Put the czar in the
desert and he Is a man and nothing
more" "The cars edicts are good
for nothing unless Gods Amen is
written ON them" By these quaint
aphorisms, current in Russia, do the
people show that they realize that,
powerful as the Russian autocrat is,
he is subject to human limitations, like
the most obscure peasant in his en-
pire. 1t is well known, too, by states
men that even as a ruler he Is not
so supreme as is thought. The mobiles
who surround him exercise a con-
straint upon him, and his agents often
thwart his will.
In an infinitely higher sense Is Christ
the absolute ruler in his kingdom. In
his wisdom and power he governs
without check, and his word is the law
and life of his people. He is in truth
more than a president, more than a
doge Of Venice, more than king, more
than a car He is an absolute mon
arch in the Christian world.
A significant illustration Of Christs
originality and his freedom from cur
rent principles and prejudices is given
in the gospels, and it may help US to
understand his attitude If we study
the story. One day while Jesus was
teaching in the temple surrounded by
the people the scribes and Pharisees
tried to entrap him. Right into the
temple where Jesus was they dragged
a trembling frightened, sobbing wom-
an who had been taken in adultery.
Right through the crowds Of listeners
they pushed her. Then they cried out
in stentorian tones so that all could
hear: Master, what shall we do with
her? Shall we stone her to death, as
Moses commanded, or shall we let her
go free?" Instead of Christ condemn
ing or acquitting the poor creature, as
by his actions as well as by the word
of lip condemned the men who were
her accusers. What was the meaning
Of that judgment? We cannot for
moment suppose that being so pure
as Christ thought lightly Of so heinous
a sin. 1t must have been loathsome
and abhorrent to him, but we may
learn a lesson from the way in which
be treated the sinner and her accusers,
a lesson all the more weighty because
1t comes from him who is the embod-
led law of the kingdom Of God.
The divine law, in the first place,
makes no discrimination between the
masculine aud the feminine sins. 1t
does not come to man and smilingly
say, Husband, you have right to be
a libertine, while your wife must tread
the narrow path of virtue" 1t does
not say, Brother here In the saloon
of respectability' you can get drunk,
but if your sister is found In that sa-
loon she will be disgraced for life" 1t
does not say that man can tell vile