Earlier text: THE DEATH OF SAMUELTHE ANXIOUS MAN.
By George C. Tenney
In the days of our Saviour there lived a young man of wealth and influence. He had paid the strictest attention to the cultivation of his moral principles. He had so disciplined his mind, and had reached so high a degree in morality, that the Saviour loved him. Yet he was not satisfied with his moral attainments. He knew that, in order to have an assurance of eternal life, there was a higher step to be taken, and he felt an uneasiness about his condition. One day he looked out and saw the Master coming up the way, and so anxious was he to see him that he ran to meet him. When he came to him he knelt down, and looking up into his face, exclaimed, "Good Master, what shall I do to inherit eternal life?" The Master did not tell him immediately in what point he failed, but referred him to that great rule that governs both the moral and religious man, the law of God, and then said, "If thou wilt enter into life, keep the commandments." The young man inquired, "Which?" As much as to say, "Point out one of those precepts that I have violated." The Saviour then mentions several commandments of the decalogue, placing in the list the very principle that the young man had unconsciously disregarded. "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself." "The heart is deceitful above all things, and desperately wicked; who can know it?" Had this young man been acquainted with the covetous spirit that dwelt within him, he never would have replied: "All these things have I kept from my youth up; what lack I yet?" Had he loved his neighbor as himself, he would have used at least a part of his wealth in alleviating the suffering, and feeding and clothing the poor. Then there would have been no occasion for the Master's words: "One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven; and come, take up thy cross, and follow me." He was desirous to gain treasure in Heaven, but he was not willing to lose his hold upon his earthly riches, so he went away exceedingly sorrowful, for he had great possessions. This young man's property has all been swept away, and for long centuries he has been sleeping in an unknown grave. What a poor exchange he made, when in sorrow he left the heavenly treasure and grasped the earthly. Only heavenly things are eternal. Reader, remember the Saviour's words, "If thou wilt enter into life, keep the commandments." Take your Bible and turn to the twentieth chapter of Exodus, and there study those ten sacred precepts, and see if you are living in disobedience to any of them. If so, let nothing come between you and an implicit obedience. Though their fulfillment may not bring outward prosperity, there is a sure reward for everyone who loves God, and keeps his ways because he loves them. When we realize the fact that the ways of God are more to be desired than much fine gold, sweeter than honey and the honey-comb; and that "in keeping of them there is great reward," our service will be more earnest and acceptable than while we are clinging to the things of earth, mourning over our own trials, and looking with eager longings after the prosperity of this world. We shall not then hear so often: "If it wasn't for the Sabbath;" "If it were not for our peculiar faith," and like expressions, which show where our hearts are. Let us love God because he has first loved us. Let us love his ways because they are ways of peace, purity, and life. G. C. T. HIGHER CRITICISM.
By Dr. Howard Crosby
Higher criticism ought to be very modest. It is a criticism from very vague data. It is a criticism, not of the text, but of the mind and purpose, time and circumstances, methods and authority, of the sacred writers. In such a criticism the subjective is ever tempted to take the lead, and the imaginative to create the facts. Invention and ingenuity take the place of sound judgment, by reason of ignorance of the factors that produced the result. In such a field theorists spring up like mushrooms, and instead of modestly proposing a theory, they dogmatize with contemptuous sneers at all conservative scholars as ignoramuses. The higher criticism, which at the very best is but surmising, is conducted as if it were an exact science, and the dicta of its apostles to be accepted as the plainest truth of the multiplication table.—Dr. Howard Crosby. DISHONESTY OF THE SO-CALLED CHRISTIAN FATHERS.
By W.
THOSE who read the article in the last week's SIGNS, entitled, "The 'Church Fathers,'" will remember that it was shown that they are utterly unreliable in matters of doctrine. We now propose to show that by the best authorities they are also regarded as totally untrustworthy as to matters of fact; in short, that in their controversies they did not scruple to resort even to falsehood. Mosheim says:— "It must by no means pass unnoticed, that the discussions instituted against the opposers of Christianity in this age, departed far from the primitive simplicity, and the correct method of controversy. For the Christian doctors, who were in part educated in the schools of rhetoricians and sophists, inconsiderately transferred the arts of these teachers to the cause of Christianity; and therefore considered it of no importance, whether an antagonist were confounded by base artifices, or by solid arguments. Thus that mode of disputing, which the ancients called economical, and which had victory rather than truth for its object, was almost universally approved. And the Platonists contributed to the currency of the practice, by asserting that it was no sin for a person to employ falsehood and fallacies for the support of truth, when it was in danger of being borne down."—Ecclesiastical History, book 1, cent. 2, part 2, chap. 3, sec. 10. In his "Ecclesiastical Commentaries," Mosheim also says:— "By some of the weaker brethren, in their anxiety to assist God with all their might [in the propagation of the Christian faith], such dishonest artifices were occasionally resorted to, as could not, under any circumstances, admit of excuse, and were utterly unworthy of that sacred cause which they were unquestionably intended to support. Perceiving, for instance, in what vast repute the poetical effusions of those ancient prophetesses, termed Sybils, were held by the Greeks and Romans, some Christian, or rather, perhaps, an association of Christians, in the reign of Antonius Pius, composed eight books of Sybilline verses, made up of prophecies respecting Christ and his kingdom. . . . Many other deceptions of this sort, to which custom has very improperly given the denomination of pious frauds, are known to have been practiced in this and the succeeding century. The authors of them were, in all probability, actuated by no ill intention, but this is all that can be said in their favor, for their conduct in this respect was certainly most ill-advised and unwarrantable. Although the greater part of those who were concerned in these forgeries on the public, undoubtedly belonged to some heretical sect or other, and particularly to that class which arrogated to itself the pompous denomination of Gnostics, I yet cannot take upon me to acquit even the most strictly orthodox from all participation in this species of criminality; for it appears from evidence superior to all exception, that a pernicious maxim which was current in the schools not only of the Egyptians, the Platonists, and the Pythagoreans, but also the Jews, was very early recognized by the Christians, and soon found amongst them numerous patrons, namely, that those who made it their business to deceive with a view of promoting the cause of truth, were deserving rather of commendation than censure."—Cent. 2, sec. 7. Let the reader refresh his memory with what has been written concerning heathen philosophy, and how it tended directly toward a lax condition of morals, and then when he learns that the so-called Christian Fathers made this heathen philosophy their constant study, he will not be surprised that they should have but little regard for strict truth. That some of the most renowned Fathers not only studied philosophy, but also were known as teachers of philosophy even after they professed Christianity, is not a matter of question. Mosheim, after showing, as we have quoted, how rapidly the church degenerated, says:— "The external change thus wrought in the constitution of the church would have been, however, far less detrimental to the interests of Christianity, had it not been accompanied by others of an internal nature, which struck at the very vitals of religion, and tended, in no small degree, to affect the credit of those sacred writings on which the entire system of Christian discipline relies for support. Of these the most considerable and important are to be attributed to a taste for the cultivation of philosophy and human learning, which, during the preceding century, if not altogether treated with neglect and contempt by the Christians, had at least been wisely kept under, and by no means permitted to blend itself with, religion; but in the age of which we are now treating, burst forth on a sudden into a flame, and spread itself with the utmost rapidity throughout a considerable part of the church. This may be accounted for, in some measure, from its having been the practice of the many Greek philosophers, who, in the course of this century, were induced to embrace Christianity, not only to retain their pristine denomination, garb, and mode of living, but also to persist in recommending the study of philosophy, and initiating youth therein. In proof of this, we may, from amidst numerous other examples, adduce in particular that of Justin, the celebrated philosopher and martyr. The immediate nursery and very cradle, as it were, of Christian philosophy, must, however, be placed in the celebrated seminary which long flourished at Alexandria under the denomination of the catechetical school. For the persons who presided therein, in the course of the age of which we are treating, namely, Pantaenus, Athenagoras, and Clement of Alexandria, not only engaged with ardor in the cultivation of philosophy themselves, but also exerted their influence in persuading those whom they were educating for the office of teachers in the church, to follow their example in this respect, and make it their practice to associate philosophical principles with those of religion."—Historical Commentaries, cent. 2, sec. 25. The same writer says of the Fathers of the second century:— "The philosophers and learned men, who came over to the Christians in this century, were no inconsiderable protection and ornament to this holy religion by their discussions, their writings, and their talents. But if any are disposed to question whether the Christian cause received more benefit than injury from these men, I must confess myself unable to decide the point. For the noble simplicity and the majestic dignity of the Christian religion were lost, or, at least, impaired when these philosophers presumed to associate their dogmas with it, and to bring faith and piety under the dominion of human reason."—Mosheim's Ecclesiastical History, book 1, cent. 2, part 1, chap. 1, sec. 12. This is certainly a very mild view of the case. There can be no question but that the philosophers who came over to the church, bringing their philosophical dogmas with them, were an unmitigated curse to Christianity. "Dead flies cause the ointment of the apothecary to send forth a stinking savor." So the heathen customs and manners of thought which these men incorporated into the Christian church, corrupted the whole body. Their very learning made them the more detrimental to true Christianity; for it caused them to be looked up to as "leaders of Christian thought," and their philosophy was but "vain deceit," and their science only that which is "falsely so called." This conclusion will be the more apparent when we remember that these men were ignorant of the Bible just about in proportion as they were skilled in "philosophy." Dr. Killen gives a brief history of each one of the early Fathers, and then adds:— "The preceding account of the Fathers of the second and third centuries may enable us to form some idea of the value of those writers as ecclesiastical authorities. Most of them had reached maturity before they embraced the faith of the gospel, so that, with a few exceptions, they wanted the advantages of an early Christian education. Some of them, before their conversion, had bestowed much time and attention on the barren speculations of the pagan philosophers; and, after their reception into the bosom of the church, they still continued to pursue the same unprofitable studies. Cyprian, one of the most eloquent of these Fathers, had been baptized only about two years before he was elected bishop of Carthage; and, during his comparatively short episcopate, he was generally in a turmoil of excitement, and had, consequently, little leisure for reading or mental cultivation. Such a writer is not entitled to command confidence as an expositor of the faith once delivered to the saints. Even in our own day, with all the facilities supplied by printing for the rapid accumulation of knowledge, no one would expect much spiritual instruction from an author who would undertake the office of an interpreter of Scripture two years after his conversion from heathenism. The Fathers of the second and third centuries were not regarded as safe guides even by their Christian contemporaries. . . . Tertullian, who, in point of learning, vigor, and genius, stands at the head of the Latin writers of this period, was connected with a party of gloomy fanatics. Origen, the most voluminous and erudite of the Greek Fathers, was excommunicated as a heretic. If we estimate these authors, as they were appreciated by the early Church of Rome, we must pronounce their writings of little value. Tertullian, as a Montanist, was under the ban of the Roman bishop. Hippolytus could not have been a favorite with either Zephyrinus or Callistus, for he denounced both as heretics. Origen was treated by the Roman Church as a man under sentence of excommunication. Stephen deemed even Cyprian unworthy of ecclesiastical fellowship, because the Carthaginian prelate maintained the propriety of rebaptizing heretics." Certainly such men have small claim to the title, "Fathers of the Christian Church." We grant, however, that they were in very fact the fathers of the Church of Rome, "the mother of harlots and abominations of the earth." "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." John 14:1-3. THESE words were spoken by our Saviour himself, in his talk to his disciples, in the evening of the day on which he was crucified. He had been with them in constant companionship for over three years, and besides the tie of personal love which bound them to him, they had given him reverence as "the Christ, the Son of the living God," and had "trusted that it had been he which should have redeemed Israel." They had looked for a speedy deliverance from the Roman yoke, and now consternation and grief had taken hold of their hearts as they listened to his words: "Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you." John 13:33. Peter voiced the common desire, and said, "Lord, whither goest thou?" and to this question the Saviour replied, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards." And then, in the words quoted at the beginning of this chapter, he proceeded to comfort their troubled hearts, telling them how and when they could follow him and be with him. The "glorious appearing of the great God and our Saviour Jesus Christ" (Titus 2:13), is the "blessed hope" that is set before the church of Christ. It has been the hope of the church in all ages. The ancient prophets foretold in minutest detail "the sufferings of Christ," and at his first advent the "sure word of prophecy" was fulfilled to the letter; but "the glory that should follow" was no less the theme of inspired penmen, and the followers of Christ were pointed forward to the time when his glory should be revealed, as the time when they also should "appear with him in glory," and "be glad also with exceeding joy." 1 Peter 4:13; Col. 3:4. It was with this hope that our Saviour comforted his sorrowing disciples. That Christ will come again is as sure as that he was once here upon earth, and that he is now "gone into Heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." 1 Peter 3:22. Said he, "If I go and prepare a place for you, I will come again, and receive you unto myself." He was here; he has gone; and he will certainly come again. This is the testimony of Christ himself, and of all the holy men in whom was his Spirit. "I will come again." This means "another time," "once more." Not thousands of times, as they would have us believe who claim that in fulfillment of his promise he comes whenever a saint dies, but only once more will he come again, to consummate the great plan of salvation. To this the apostle bears emphatic testimony, in these words: "And as it is appointed unto men once to die, but after this the631 Judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Heb. 9:27, 28. It is appointed unto men once to die; in order that men might have life, Christ was once offered for sin, bearing "our sins in his own body on the tree;" and so, when his work for sinners shall have been finished, he will come once more—"the second time"—not bearing the sins of the world, as at his first advent, but for the salvation of those who, by means of his sacrifice and mediation, have "put away sin." The fact having been settled beyond all controversy, that Christ will come to this earth again, the question naturally arises in our minds, namely: How will he come? This question must be answered by the Bible, if it is answered at all, and to it we will turn for light. Anything that throws light upon Christ's second coming must be of first importance. As to the manner of his coming we need not remain long in doubt. As the disciples stood gazing up into heaven after their ascending Lord, two shining ones—messengers from the heavenly courts—appeared and said to them: "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1:11. And how did he go into heaven? The same writer who records this, says of Christ's ascension: "And he led them [his disciples] out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven." Luke 24:50, 51. Even "while they beheld, he was taken up, and a cloud received him out of their sight." Acts 1:9. So his coming will be personal and visible. Said the angels, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Says Paul, "The Lord himself shall descend from heaven with a shout." 1 Thess. 4:16. It will be the same one who was baptized by John in the Jordan, and who from that day "went about doing good, and healing all that were oppressed of the devil;" the same one who, weary and faint, sat by Jacob's well, and found refreshment in revealing to a poor sinner the fountain of living waters; the very one who by wicked hands was crucified and slain, being "wounded for our transgressions," and "bruised for our iniquities;" the one who was placed by loving hands in Joseph's new tomb, "whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it." "This same Jesus" who ascended bodily into heaven, while the disciples beheld, will return in the same manner that he ascended. It was the knowledge that Christ himself would come in person, that animated the patriarch in his deep affliction, when he said: "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another." Job 19:25-27. "Whom I shall see for myself, and not a stranger," is the reading according to the margin. And this serves to connect the hope of the patriarch with the promise of Christ. The disciples mourned the anticipated departure of the Saviour, as that of a dear friend and companion, as well as the one who should redeem Israel; and the patriarch triumphed, even in his sore distress, in the thought that when his Redeemer should stand at the latter day upon the earth, he should see in him a friend, and not a stranger. Happy is the man whose acquaintance with Christ is such that he can look forward to his return with the same fond anticipation. Jesus "shall so come in like manner" as he went into heaven. How did he go? While they beheld he was taken up, and a cloud received him out of their sight. Then when he comes a cloud will attend him, and he will be seen. And the beloved disciples testified: "Behold, he cometh with clouds; and every eye shall see him." Rev. 1:7. Again he says, describing his prophetic vision: "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle." Rev. 14:14. Christ, speaking of events connected with his coming, said: "And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." Matt. 24:30. Now notice how the coming of Christ will correspond with his departure. When he departed, a cloud received him out of sight; so the cloud must have been the last thing seen. When he shall come again, the first thing that will be seen will be a white cloud. This will be "the sign of the Son of man in heaven." Then as it draws nearer, the form of Jesus will be discerned, sitting upon the cloud, and then all his glory will be revealed. He will come as he departed. But whereas only a few saw him go away, "every eye shall see him" when he returns. He will come "in the glory of his Father" (Matt. 16:27), accompanied by "all the holy angels." Matt. 25:31. "He comes not an infant in Bethlehem born,
He comes not to lie in a manger;
He comes not again to be treated with scorn,
He comes not a shelterless stranger;
He comes not to Gethsemane,
To weep and sweat blood in the garden;
He comes not to die on the tree,
To purchase for rebels a pardon.
Oh, no; glory, bright glory,
Environs him now." He will then "sit upon the throne of his glory," and "a fire shall devour before him, and it shall be very tempestuous round about him." Ps. 50:3. He shall descend "with a shout, with the voice of the archangel, and with the trump of God" (1 Thess. 4:16), and "the heavens and the earth shall shake" (Joel 3:16). None will be able to hide from their eyes "the brightness of his coming;" "for as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven, so shall also the Son of man be in his day." Luke 17:24. Surely the question, "How will he come?" is sufficiently answered. WHO WROTE UPON THE TABLES OF STONE.
By C. P. Bollman
A CORRESPONDENT of the Christian Union is troubled over the question, Who wrote the ten commandments? and sends to that paper asking for light on the subject. He writes: "Ex. 24 says, 'Moses wrote all the words of the Lord,' etc.; Ex. 31:18 says they were 'written with the finger of God;' Ex. 34:28 says, 'Moses was in the mount forty days and forty nights, and he wrote,' etc. Now who wrote them?" The reply is as follows:— " 'Written with the finger of God' can only refer to an inscription miraculously made. It is not expressly asserted, even in Ex. 32:16, that the tables were miraculously engraved. Taken in connection with the parallel statements that 'Moses wrote,' we may suppose that, while there was an inscription miraculously set before him (compare the handwriting on the wall in the book of Daniel), Moses transcribed the divine original upon the tables." How anyone can admit that the words, "'written with the finger of God,' can refer only to an inscription miraculously made," and then say that Ex. 32:16 does not expressly assert "that the tables were miraculously engraved," is more than we can understand. That text says plainly that "the tables were the work of God, and the writing was the writing of God graven upon the tables." And Ex. 31:18 says that the Lord gave unto Moses "two tables of testimony, tables of stone, written with the finger of God." If that language does not mean that God did the writing, and that he did it directly upon the tables, will someone kindly tell us how that fact could be briefly stated in a manner that would put it beyond question. If the Union's querist had read a few verses more in Ex. 24 he would have had no difficulty in understanding the whole matter for himself, for he would there have learned that the writing which Moses did was in a "book." Verse 7 reads: "And he [Moses] took the book of the covenant, and read to the audience of the people; and they said, All that the Lord hath spoken we will do, and be obedient." It is evident that that which Moses read to them was the same as is referred to in verse 4 as "all the words of the Lord," and would of course include the ten commandments; but the fact that Moses wrote the commandments in a book affords not the slightest reason for saying that the Lord did not also write them upon the tables of stone, and give them to Moses, just as the Scriptures tell us that he did do. It will readily be admitted that if there were no other texts bearing upon the subject, Ex. 34:28 might be understood to teach that Moses did the writing upon the tables of stone; but in view of the plain statements already quoted from Ex. 31:18 and 32:16 there is no reason for referring the pronoun "he" to Moses. Two persons are spoken of in the text, namely, the Lord and Moses; the pronoun "he" in the expression, "and he wrote upon the tables the words of the covenant," must, as has been shown by other texts, refer to the Lord, and not to Moses. This conclusion is also rendered necessary by verse 1 of the same chapter, where it is recorded that "the Lord said unto Moses, Hew thee two tables of stone like unto the first; and I will write upon these tables the words that were in the first tables, which thou brakest." As "it is impossible for God to lie," there can be no question that the Lord himself did the writing, for he promised that he would do it, and we have seen that it is plainly recorded that he did do it. SARDIS, THE FIFTH
By M. C. W.
THE SEVEN CHURCHES. NO. 6.
"And unto the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white; for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches." Rev. 3:1-6. "Sardis" signifies "prince or song of 'oy." It evidently refers to the church of Christ, since the days of Papal persecution, continuing as a distinctive and recognized church till about 1840, but recognized as a class down to the coming of Christ. Christ presents himself through his Holy Spirit, as the ever-present One, as the One who controls the angels, or ministers of the churches. He had looked down into Sardis. He had seen her power, her progress, her widespread influence, her popularity, her connection with the world, her love of great men and great titles. His discerning eye penetrated beneath the surface. He knew the motives and works of Sardis. He had weighed them in the balances of his word and found them wanting. Instead of keeping their "garments" "unspotted from the world," the people of God had become "defiled" by connection with it. Sardis had formed friendship with the world and had lost her connection with God (James 4), and spiritual life had departed. She had a name to live. Her founders were men of God; she professed a connection with the living Vine; but she was dead—dead, and knew it not. It is to this time that the words of the apostle apply: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers,8 disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof." 2 Tim. 3:1-5. Our Saviour refers to the same time when he says: "And because iniquity shall abound, the love of many shall wax cold." Matt. 24:12. Such has been the condition of the popular churches to a greater or less extent during the last fifty years or more; and the reason of this is that they have refused to walk in the light. The State churches of Europe after having taken some steps of advancement refused to come farther out of the Papal wilderness of error. But when they failed to make progress, God raised up Wesley and others who led the faithful forward into greater light and more simplicity. But even these followers of the Reformers ceased to advance, paused, till Wesleyans, Calvinists, Lutherans, and others have forsaken the principles of their founders, and settled on their lees. God has great and mighty truths to be given to the world to prepare a people for the coming of Christ, but Sardis heeds them not. God warns her, "Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." The churches of the Reformation and those also of later times were builded upon principles which were in the main right principles. The declaration which was made by nearly all, that the Bible and the Bible alone was the only standard of faith and morals, was based upon truth. This is how Sardis "received," but she departed into creed-cleft paths, and instead of walking in the constantly increasing light of God's word, she rested on the tradition of error. The injunction was to gather up the little truth possessed, to repent of her past sins, and hold fast in the way, else Christ would come to her "as a thief." This coming is not the coming of Christ in the clouds of heaven with power and great glory, with a shout, with the voice of the archangel and the trump of God, as foretold in Matt. 24:30; 1 Thess. 4:16, etc. That coming will not be to any as the coming of a thief. It is with all the pomp and display of the conqueror. The coming "as a thief" is when he comes to close the probation of man, when Christ leaves his mediatorial seat, lays aside his priestly robe, and comes in before his Father to receive his kingdom. See Dan. 7:13, 14; Luke 19:12. Christ comes to reckon with and judge his servants, before his reward is given; for only those receive reward who are "accounted worthy." Luke 20:35. At the close of this work, all cases will forever be decided. Rev. 22:11, 12. It is at the close of probation; it is at the beginning of the great day of God's wrath. The careless, unsuspecting "know not;" the faithful watching ones know. 1 Thess. 5:1-3. How fitly this description of Sardis represents the condition of our Protestant churches! The Bible as a guide is treated a thing of the past. Men walk in the imagination of their own heart, or according to the dictation of corrupt and defiled consciences. Conscience is elevated above the plain command of God. Men count God as not particular, but "such an one as themselves." Ps. 50:21. But, thank God, the picture is not a universal one. There are a "few names in Sardis which have not defiled their garments,"—precious souls in all the various denominations who have kept themselves "unspotted from the world." God recognizes their worth. They do not possess a complete knowledge of the truth; they are not yet out of the wilderness of error and tradition; but they have kept to what truth remained. They have "sighed and cried for all the abominations which are done" in the midst of the professed flock of Christ (Eze. 9); and God will bring them out into the light, and fit them for his kingdom, where they will walk with him in white. The reward to the overcomer is most precious and fitting. The many defiled their garments in the world, the few defiled them not. Christ will clothe his faithful ones in the white raiment of his perfect righteousness. Their names will not be blotted out of the book of life, that is, they will be entitled to eternal life. The book of life contains the names of the children of God. When men first accept of the terms of salvation their names are written therein, and will be retained if they meet the conditions and are faithful unto the end. This is evident from Luke 10:20; Phil. 4:3; and Heb. 12:23. Those who are faithful do not have their names blotted out. Those who are unfaithful do. Ps. 69:28. As the names of all who have become connected with Christ, come in review before him in the investigation which must precede their final sentence, those who have been unfaithful, those who have failed to take up their ever-coming crosses, will have their names forever blotted out of the book of life. They are unfaithful servants whose portion will be with the hypocrites and unbelievers. Matt. 25:30. But the faithful, some of whom have had their names erased from the records of proud and popular churches, because they followed the light, those who have borne the cross of Christ, which crucifies the flesh and the world, those who have confessed his name and despised the shame, will not have their names blotted out from Heaven's member registry. Christ confesses their names and proclaims them his children before the assembled hosts of Heaven, and blots out all their sins forever. Acts 3:19. Therefore, fellow-Christian be of good courage. All with whom you are connected may have a name to live and be dead. But do thou hold fast. Turn away from those who have a "form of godliness," but deny Christ and his power. Hold fast the word of his grace, and the promises to the overcomer are yours. The assurances of God are given to all those who comply with the conditions. Then "he that hath an ear let him hear what the Spirit saith unto the churches." M. C. W. MANY people, when reproved for an improper word or action, excuse or justify themselves by saying, "It is my way." Is this a proper ground for justification? Let us see what the Scriptures say about it. The Lord says, "Amend your ways." Jer. 7:3. If our ways are not right they should be amended, and not justified. The weeping prophet says, "Let us search and try our ways, and turn again to the Lord." Lam. 3:40. The Lord calls upon us to consider our ways. Hag. 1:5, 7. By careful consideration our ways may not appear excusable. But the fact that certain ways are our own ways should be no excuse for retaining them, but rather a reason for rejecting them. If we would honor God, we should not do our own way. Isa. 58:13. "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord." Isa. 55:8. Of the wicked he says, "Destruction and misery are in their ways." Rom. 3:16. In pleading with Israel he says, "Thou shalt remember thy ways and be ashamed." Eze. 16:61. The psalmist asks, "Wherewithal shall a young man cleanse his way?" and the answer is given, "By taking heed thereto according to thy word." Ps. 119:9. His own experience is given in verse 104: "Through thy precepts I get understanding; therefore I hate every false way." The law of God is a detecter of false ways, therefore we should test all our ways by it. If they are not in harmony with this rule, let us not extenuate nor follow them, but "ask for the old paths, where is the good way, and walk therein." Jer. 6:16.