Earlier text: Constantine.—IIICo-Working.
By H. Clay Trumbull
THE scholars being attentive, and the teacher having found a way to make clear that which he would teach, the teaching-process now hinges on the co-work of scholar and teacher in the transfer of the needed knowledge from the teacher's mind to the scholar's mind; or, more properly, in the enabling of the scholar to obtain that knowledge for himself, under the teacher's guidance. And for this co-work, also, the teacher is responsible, as it is the teacher's method of securing the completion of the teacher's process that we are considering; and no teacher can do a teacher's work without the co-work of his scholars. The first requisite to securing the co-work of your scholars, is to bring yourself down to their level. You probably are above their level to begin with. You ought to be so. But if you and they are to co-work to advantage, you and they must get together in some way. They are as yet unable to rise to your level. You ought to be able to stoop to theirs. This you can do without losing your own vantage-ground. It is not always easy for a teacher to ascertain a scholar's level. That may itself require careful study. But there is no safe and sure progress in teaching until that knowledge has been gained. In a city mission school which I superintended some years ago, a teacher asked question after question of a new little scholar, without ever getting a satisfactory answer. The boy did not know who made him, or who was the first man, or who built the ark, or who was cast into the lions' den, or any other item of the elementary information which was then made the main subject of Sunday-school pursuit. At last the teacher asked, in despair, "Why, my boy, what do you know?" And the discouraged face brightened up, as the little fellow answered cheerily, "I know the head from the tail of a cent." Then for the first time the teacher knew what that boy's level was. Brought up in the crowded streets along the river's bank, he had watched the older boys pitching pennies, and he was not a little proud to have already learned the difference between the "head" and the "tail" of a cent. And that was a good starting-point for a wise teacher who could come down to a scholar's level. It were easy then to take a penny, and show its two sides, and ask and talk about the difference. Then could come the story of Jesus finding a lesson on the "head" of a penny; and other Bible stories about a penny could follow, as a basis of further co-work in the teaching process. Finding a scholar's level in order to get down to it, is quite as important a matter to a teacher as any other result of his study. And when that level is found, it is the teacher's duty to make his starting-point there. That is the only hopeful spot on earth for him—as a teacher. When you and your scholars are fairly on the same plane, you must see to it that they are familiarly at ease with you. It is not enough for a stranger to get down on the floor alongside of a little child. There will be shyness on the child's part until acquaintance is made with the new-comer, and until sympathy and confidence bring ease and familiarity on both sides. When these are secured, the child will be ready enough to do his share of the talking. Once get a child to feel free with you and he will talk with you as he would with his parents or his playmates. If you can get no word from a child in a class, the trouble is not with the child alone. It is in your relations with that child. There is still some obstacle between that child and yourself; some hindrance to his perfect freedom with you. That hindrance you must set yourself to discover and remove, if you would secure his co-work with you in the teaching process. A good teacher had in her Sunday-school class one shy little child, who for a long time could never be drawn out to take any part in the lesson exercises. But one Sunday, as the teacher was speaking familiarly with her scholars, this little child broke out most unexpectedly with the announcement, "I went to the circus yesterday." The teacher wisely saw and improved her opportunity. Had she checked that child for that interruption, as she might have checked another scholar, the shy little one would have felt the rebuke, and have drawn herself back into her own timid self once more. "Did you?" asked the kind teacher, in evident and hearty appreciativeness. "And what did you see there?" Full of this new episode in her commonplace life, the interested child, at her ease all of a sudden, started off with the story of the sights she saw at the circus. Watching the play of the little one's mind, the teacher went alongside of the scholar until she had a fair hold of her sympathy and attention, and then she adroitly turned the scholar's mind onto a thought somewhat nearer the subject of the lesson for the day. That scholar, thus put at her ease with her teacher, never shut herself away from that teacher again.—H. Clay Trumbull. Paying the Cost.
By A. F. Schauffler
If a bill is larger by a good deal than we had expected it to be, we always pay it with pain. If as large, but not larger, we pay quietly. If smaller than we had anticipated, we pay it with pleasure. Paul was ever counting that his bill could only be paid with his blood. So when less payment was demanded, he paid with pleasure. No groans and sighs and tears escape him. "I take pleasure in infirmities, in distresses, in persecutions," he says. This was largely because he had counted the cost, and was now ready to pay. Being ready for the hardest experiences, he easily went through such as were only hard. Ready for the superlative degree, the comparative was easy, and the positive light. So we find him in the midst of an excited throng the calmest of them all. From a worldly standpoint, if any one that day should have trembled with excitement, it was Paul. Yet all trembled but Paul. What a perfectly grand sight that was to see him calm, self-possessed, quiet, on the staircase, soldiers flushed, mob enraged, only he self-poised! Surely "forewarned was forearmed," and because he was prepared he was not overtaken. Yet so it ever will be. The young disciple who says, "I am going to be a Christian, cost what it may. It will bring ridicule, evil speaking, and may cost me my situation. It may result in my having to leave my home; yet I am prepared for this, and for even worse things,"—that disciple has won half the battle before he has struck a blow. But that one who says, "I think I will try the Christian life. I hope it will not cost me very much," has lost the battle at the very start. Half-hearted beginning for Christ ends in whole-hearted return to the world. Teachers may as well state plainly to scholars at the outset, that the Christian's voyage is not all plain sailing. Storms must come, and, perhaps, hurricanes. He who sets out unprepared in spirit for such experiences will surely suffer shipwreck. Yet we need not be discouraged, for if God would and did make Paul sufficient for these things, he is not less able to make us stand. All God's power and love are at the disposal of any one now just as truly as they were at Paul's disposal. We, too, may stand and face even death calmly for Christ's sake, if Christ strengthens us. If we want Paul's endurance, we need but "count the cost," and thus relying on Jesus, the author and finisher of our faith, we shall, like Paul, be able to "pay the cost."—Rev. A. F. Schauffler. A GROWLING disposition is sure to come across something with which to find fault. Qualifications of Elders
By Editor
QUALIFICATIONS OF ELDERS.
1. HE must be blameless. We believe that Dr. Barnes correctly says: "He should be a man against whom no charge of immorality or of holding false doctrine is alleged." To be a faithful overseer of the church he must be both blameless in life and correct in faith. And we more readily conclude that this refers to being irreproachable in faith as well as in conduct because the sixteenth point refers entirely to his reputation before the world. 2. The husband of one wife; a monogamist, and not a polygamist. We believe that this is the correct interpretation and the complete meaning of the text. That it discountenances the idea of celibacy in the servants of God is evident, as does also another text of the same writer: "Marriage is honorable in all." Heb. 13:4. And we would include in the prohibition not only polygamy, as commonly considered, but the marriage of a second wife while the first is yet living. We cannot agree with some who say that a second marriage is not allowable under any circumstances, even though the first wife be dead. For neither in Scripture nor in law is a dead person yet considered a husband or wife. That the marriage tie is severed by death is abundantly shown in the Old Testament, and also by Paul in Rom. 7, and 1 Cor. 7:39. It is true that Paul's argument is concerning our relation to Christ; but it is constructed upon a fact in life, namely, that death releases from the marriage tie. But if that were not a fact, if death did not loose one from the law of marriage, then there would be no force in his argument; his illustration would be faulty. And it is further shown by the Saviour's own words, that adultery of one of the parties also dissolves the marriage contract, because he plainly makes an exception in respect to it, in the following words: "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery." Matt. 19:9. But we record our protest, with many of the clergy who now stand upon this ground, against the marriage of those persons who have been divorced for other causes than adultery. Nor would we place a premium on crime, as is too often done, by permitting the guilty party to marry again. Some have construed the apostle's words so as to make them an imperative injunction; that is, that the elder must be a married man. But we are inclined to accept the position of Dr. Barnes, who denies this construction. We might give many authorities for various opinions on this text; but we forbear. We think that all must admit the correctness of our statement, that it forbids polygamy as the Saviour does in Matt. 19. 3. Vigilant, that is, watchful. The original has a signification differing somewhat from our word vigilant. Or, at least, its derivation would convey the idea of one not drinking; and Dr. Clarke has a good comment on this: "Watchful—for one who drinks is apt to sleep; so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the church, and watch for it, and this will require all his care and circumspection." While the word literally signifies abstinent of wine, all authorities agree that it bears the meaning, sober-minded, watchful, discreet, prudent, attentive. 4. Sober. This word is not the opposite of intemperate, as the word sober is frequently used, but it means rather of sound mind; as Clarke says, "Of an extensive and well-cultivated mind; dispassionate, prudent, and sedate." Barnes says: "Perhaps the word prudent would come nearer to the meaning of the apostle than any single word which we have." 5. Of good behavior, margin, modest. On this Clarke has an excellent comment, as follows: "He must be of good behavior; orderly, decent, grave, and correct, in the whole of his appearance, character, and conduct. The preceding term, sober, refers to the mind; this latter, to the external manners. A clownish, rude, or boorish man should never have the rule of the church of God; the sour, the sullen, and the boisterous, should never be invested with a dignity which they would most infallibly disgrace." These words are worthy of careful consideration. They seem to about cover the whole ground. Coverdale renders the term "mannerly." And Barnes says: "The most correct rendering, according to the modern use of language, would be, that he should be a gentleman." It is certainly the duty of one who has charge of a church to study to be strictly correct in his deportment, and not give offense in regard to the proprieties of life. But care should be taken to avoid the other extreme. He should not be affected, nor conform to the insipidity of the fashionable world. Affectation or foppishness in a servant of the church is even more contemptible than boorishness. Both are intolerable. The marginal reading, modest, also contains a valuable idea; he should not be assuming or boastful. Humility is an important Christian grace; a grand essential in the Christian character. 6. Hospitable; yes, more than that. "Given to hospitality." It must be a fixed principle of life. In all the Scriptures a proper regard for and care of strangers are strictly enjoined. Of course this duty rests strongly on the elders, as they are to be "ensamples to the flock." 1 Peter 5:3. A neglect of this duty is a manifest violation of the great commandment, "Thou shalt love thy neighbor as thyself." It is just to say that the duty of hospitality to strangers was necessarily enforced with much stress in olden times, as there were few if any public conveniences for travelers. And there being much less travel than in these times, the present means of travel being entirely wanting, the stranger had to depend almost altogether upon the hospitality of those living where he happened to stop. This called for a display of the grace of brotherly kindness which has disappeared from the earth to a remarkable degree. The true Christian must be characterized by the spirit of disinterested benevolence. See Matt. 5:43-48. 7. Apt to teach. Ability to teach, or the knowledge of that which is to be taught, is not always accompanied with aptness to teach. This is well considered a natural faculty, or gift. But natural gifts may be lost if they are neglected; they must be cultivated. The first great requisite to an aptness or fitness to teach is a teachable, humble spirit. An elder will necessarily become associated with all classes of people, and he will find many occasions to answer queries—many opportunities to impart instruction to those who may better receive it in that manner than in any other. Of course he must become well instructed in the truth of the sacred word to fulfill this duty. 8. Not given to wine. The word here used has two significations; one as given in the text—not one who loves wine; and one given in the margin—"not ready to quarrel, and offer wrong, as one in wine." Though the text gives a correct rendering of the original, authorities generally prefer the other; thus Clarke says, "one who is imperious, abusive, insolent; whether through wine or otherwise." Or, one who manifests the disposition of a person who is addicted to the use of wine. "Quarrelsome, insolent, overbearing. 1 Tim. 3:3."—Analytical Lexicon. Not contentious, seems to be the idea. "The servant of the Lord must not strive, but be gentle unto all." The spirit of gentleness or forbearance must be manifested even in advocating or teaching the truth. An imperious or boastful manner in the speaker will turn away the inquirer, however plain the truth itself be made to appear. 9. No striker. Not a violent or abusive man. And as Clarke well says: "No persecutor of those who may differ from him." The two points (numbered 8 and 9) are placed together, and they seem to be quite closely related. Some have tried to attach to this word the idea of standing surety for another; but it has not such a meaning. 10. Not greedy of filthy lucre. The desire in the servant of God to amass property or to accumulate money is positively forbidden. Unlawful acquisition of worldly goods is condemned by all; but nearly all look with favor upon the one who hoards earthly treasure, or becomes rich, so that he does it by lawful means; that is, that he deals honestly with his fellow-man, and does not procure it by fraud. But the word of God does not favor it, and in those who are to be ensamples of the flock, it is expressly forbidden. No man can amass a fortune of millions by his own labor, or without resorting to questionable methods. Speculating in stocks, etc., is a species of gambling; while one may be made very rich, many are reduced to poverty and want. It seems to be a fact that as millionaires increase the needy poor increase. There are means enough in the world to supply the wants of all, were it more evenly distributed. We do not plead for "equal distribution"—nor for any plan which would encourage idleness and willing vagrancy. But if the great commandment, "Thou shalt love thy neighbor as thyself," were conscientiously observed by all, there would be no thieves and robbers and no millionaires. Let the servant of God, and especially those who are set as examples to the church, listen to the words of the Saviour: "Lay not up for yourselves treasures upon earth," for riches are a snare. 11. Patient. There are two words rendered patient in the epistles of the New Testament. The word so rendered here, is translated "moderation," in Phil. 4:5; "gentle," in Titus 3:2; Jas. 3:7; and 1 Peter 2:8. It is translated "patient" only in 1 Tim. 3:3. The true definition seems to be gentle, mild, meek; while the word so rendered in Jas. 1:3, and in many other texts, has more nearly the signification of endurance under trials and afflictions. But both these ideas are embraced in the signification of the English word patience, so that no fault can be found with our translation. In the Scriptures patience takes high rank among the Christian graces, seeming to perfect all other graces. A lack of it vitiates all other graces; and though the life of the professed Christian be generally correct, confidence in him is soon destroyed if he manifests an unsubdued, impatient spirit. 12. Not a brawler. The literal meaning of the text is, not disposed to fight. But this is, no doubt the extreme of ill-breeding to which the text refers. As the sixth commandment forbids the taking of life, and embraces within its prohibition all injuries to life, so there are many evils covered by the word "brawling," before the extreme of fighting is reached. In 1 Cor. 13:5 Paul says that charity "Doth not behave itself unseemly." Loud, boisterous talk is too often, we may say, generally, the attendant of a contentious spirit; and it is utterly opposed to the spirit of Christianity. Widely different from this was the manner of our great Pattern: "He shall not strive, nor cry; neither shall any man hear his voice in the streets." Matt. 12:19. 13. Not covetous. The words already noticed in this verse—"not greedy of filthy lucre"—are rejected from the text by many authorities. But169 in Titus 1:7, where the apostle is speaking on the same subject, the identical word is used in the Greek; so we have not omitted it from our list. We cannot fully agree with Dr. Clarke, who says that the word covetous covers the whole ground, and he cannot think that the apostle would so soon repeat the same thing. Bloomfield says the word is used by the best writers "to denote one who will gain money by methods which, though not dishonest, yet are base." While Webster says of "covetousness" that it is usually used in a bad sense. A man may be greedy of gain who is perfectly honest; who would not willingly injure his neighbor even in the least particular. But a covetous man is more generally considered as looking with envious eyes upon his neighbor, and inordinately desiring that which does not belong to him—that which is his neighbor's. To the servant of God both are prohibited. "They that will be rich [by any means] fall into temptation and a snare." "Signs of the Times."
By Editor
EVERY effort is being put forth to make our paper, not only acceptable to our readers, but the most instructive in biblical literature of any paper in the land. As we believe that we have a special work to perform in these last days, it shall be our special aim to give a faithful exposition of the truths which are given to prepare a people to stand in the battle in the day of the Lord. This does not indicate that we shall desert the old landmarks of Christian faith and life; but rather that we shall cling to them more tenaciously than ever. We believe that we have come to the time spoken of by our Saviour: "Because iniquity shall abound, the love of many shall wax cold." Matt. 24:12. The time of which Paul spoke, when describing the perils of the last days: "For the time will come when they will not endure sound doctrine; . . . and they shall turn away their ears from the truth, and shall be turned unto fables." 2 Tim. 4:3, 4. The fulfillment of these prophecies is indicated by the great declension of piety in the churches of both the Old and the New World,—both in Europe and America. The Protestant churches are fast losing their identity as "Protestants," and offering deference to the Romish church. They are predicting—many of them—a brotherly union to soon exist between the Catholic and Protestant churches, when they know, if they do not willfully close their eyes to evident facts, that the Roman church has only one term of union with other denominations. It is that which Luther so stoutly rejected, expressed in the single word, "Recant." And they are not only returning in spirit to the "Mother Church," but they are following the world in its fashions and follies; scarcely raising their voices against the increase of crime, but saying, "Peace and safety," predicting good times, and their members are being fast drawn into communion with the great delusion of the age, Spiritualism. Even the great principles of morality are being subverted by men and churches who claim to be orthodox, in their teaching that Jehovah's law of ten commandments is abolished. In such a time as this it becomes us with great tenacity to "hold fast the form of sound words." We shall faithfully maintain the doctrine of the perpetuity of the law of God; the morality of the Sabbath; and, of course, its perpetuity and obligation. We shall unfold the truth on the doctrines of Christian baptism; Sanctification, distinguishing the true from the false; Justification by faith; the Millennium; the Hope of the Gospel; the Ministration of Angels; the Inheritance of the Saints; the Harmony of the Law and the Gospel; the Nature of Man, and what is comprised in the Plan of Redemption; etc., etc. We are having articles prepared on the Historical Evidences of the Fulfillment of Prophecy, giving the evidences in extracts from reliable histories. The fulfillment of prophecy is believed by all Christians, but few can give the proof that their belief on this point is correct. These will be important to both preachers and people. Also, articles on the Influence of Kings, and earthly Governments, on the Christianity of their ages. Under this head will come the interesting series of articles now being published. Also, on the Teachings of the Early Fathers: what position they occupied before their conversion; how much of their former belief and practice they brought with them into the church; and what historians say of them. In connection with these will be shown, the Customs of the Early Churches. These articles will show us the true value of church traditions—a subject but very little understood. They who lose the readings of these papers will lose something of great interest and value. In connection with the doctrine of baptism we purpose to examine the historical claims for Trine Immersion. A refutation of the doctrine of Restorationism, or probation beyond death, or beyond the time of the second advent, and of the claims of Modern Spiritualism, will claim attention. In all these we shall rest only on "the law, and the testimony." Believing that the United States occupies a prominent place in the prophecies which relate to these last days, a close examination of this subject will be given, together with an exposition of the prophecies in general in relation to their fulfillment in these "perilous times." But in all the list of subjects, nothing will more interest our readers, and nothing better serve to guide them to a correct understanding of true and earnest Christian life, than the articles furnished weekly by Mrs. E. G. White. Mrs. White is widely known as a speaker and writer second to no one living for making earnest appeals in behalf of a high standard of Christianity, and of pointing out the claims of the Most High, and the workings of the human heart. Every form of evasion of the truth of God is ferreted out by her forcible expositions, presented in plain, simple language, reaching the understanding of the uneducated and the youth, and commanding themselves to the minds of the experienced and the learned. All these, with our variety of selected articles, Sabbath-school Lessons and copious comments; our Missionary Department; Health and Temperance Department; reading specially for the Home Circle, News Items, etc., cannot fail to make the SIGNS OF THE TIMES the most desirable religious journal offered to the public. We do not, and will not, insert paid advertisements. Our readers shall have the full benefit of all the room of our columns. This is a feature in which the papers of our denomination stand almost alone, among religious papers. All that we promise we shall perform to the very best of our ability. Our subscription list is quite fast increasing, and no one can afford to let his subscription expire. Such a paper is needed in every household. “The Teaching of the Apostles.”
By A. T. Jones
WE do not here refer to what the apostles really taught, but to the document found about a year ago, written by—no one knows whom, at a time when no one knows, which purports to be a summary of what was taught by the apostles, and which, therefore, is entitled “The Teaching of the Apostles.” Since its discovery this document has been made a great deal of, in fact a great deal more prominence has been given it than it can possibly deserve. For no one claims that any of the apostles ever saw it, or ever heard of it; the best authorities placing its origin in the first half of the second century, or, in figures, about A. D. 140. In the new Sunday book of W. F. Crafts this precious (?) find is again pushed to the front in the following manner:— “The recent discovery and publication of ‘The Teaching of the Apostles’ shortens and simplifies the argument for the change of the Sabbath to the first day of the week.” But as the “Teaching” says nothing about either the Sabbath or the first day of the week, it is difficult to see how it “simplifies the argument for the change,” unless, indeed, it be by furnishing a new and good opportunity to commit a fraud. At any rate, that is just what has been done to utilize it in the argument for the change. And if they propose to abandon all attempts to sustain the change by the Scriptures and rest it wholly—where it rightly belongs—upon fraud, pure and simple, then we cheerfully confess that the argument (?) for the change has been greatly simplified by the publication in English of the “Teaching of the Apostles.” However, some may ask, Even though the “Teaching” does not speak directly of the Sabbath nor the first day of the week, does it not mention the Lord's day? We answer, No, decidedly. There is no such phrase in all the book. And in the place where the translation reads “Lord's day,” Dr. Crafts himself admits that the word “day” is not in the Greek. Then what right have they to put it in? If the writer of the “Teaching” meant “day,” could he not have written it? When the Revelator wanted to say Lord's day he wrote in Greek Kuriake hemera, “Lord's day.” And also, when the writer of the “Teaching” meant day he said day. In chapter 4 we have nuktos kai hemeras, “night and day;” in chapter 8, tris tes hemeras, “thrice a day;” in chapter 11, hemeran mian, “one day;” in chapter 12, duo he treis hemeras, “two or three days;” in chapter 16, eschatais hemerais, “last days;” but in chapter 14, in which he is made to say “day” there is no such word as hemera, “day,” nor anything that demands its insertion; so it is sheer invention to make it read Lord's day.170 But even if the “Teaching” contained the plain Greek phrase Kuriake hemera, Lord's day, it would still devolve upon the Sunday advocates to show that it meant the first day of the week, because the same term is used in the Scriptures and by no means does it refer to the first day of the week. Again, even though it should plainly speak of the first day of the week, and plainly command that it should be kept, it would not relieve them in the least, for it would still be incumbent on them to prove that it comes from proper authority. And we need not go outside of the document itself to successfully impeach its credit in the estimation of all people who have any regard for the rights of property. We here make the distinct charge that the document entitled “The Teaching of the Apostles,” plainly teaches that it is right to steal. In chapter one we find these words: “If one that is in need taketh, he shall be guiltless.” And to show that it is theft that is meant, we have but to read right on: “But he that is not in need shall give account whereof he took and whereunto; and being in durance [imprisonment] shall be questioned touching what he did, and he shall not go out thence until he give back the last farthing.” According to this precious document then, all that is requisite is to be “in need,” and then if he “taketh, he shall be guiltless.” A man is sorely in need of a suit of clothes; he “taketh” one and “shall be guiltless.” Another is in need of a horse; he “taketh,” and “shall be guiltless.” Another is in great need of bread; he “taketh” a sack of flour, and “shall be guiltless;” and so on to the end of the catalogue. How the socialists, the communists, the nihilists, and the anarchists generally, may be glad and shout for joy, and fling their ready caps in air at sight of “The Teaching of the Apostles,” this wondrous screed, this last, best gift to the rascals! How aptly they can apply Dr. Crafts' words: “The recent discovery and publication of ‘The Teaching of the Apostles’ shortens and simplifies the argument” that one man has no right to have more than another, and that those who have must divide with those who have not and are too lazy to work! And, too, it “shortens and simplifies the argument” for the man who has read the command “Thou shalt not steal;” all he has to do is to convince himself that he “is in need,” and lo! he “taketh” and “is guiltless.” Oh, yes, that fellow did a great thing when he got off all this as the teaching of the twelve apostles! It is a pity he did not leave his name along with it, so that Dr. Crafts and his Sunday law associates might have canonized him. About A. D. 140, then, we are to suppose that this copy of “The Teaching of the Apostles” was first given to the world, and in it some one says that the apostles taught thus and so. But we have on our table a copy of The Teaching of the Apostles, which is certainly of earlier date than that. It bears unmistakable evidence of having been written in the first century, even in the very days of the apostles themselves. We would willingly submit it to the closest scrutiny of the most critical scholars of the present day, feeling assured that they would readily pronounce it a production of the first century. Yet in this copy we find that, even in that day, some one said that the apostles taught: 1. That it is right to do evil that good may come. 2. That it is not right to marry. 3. That there is no resurrection. 4. That Christ was not divine. 5. That the Lord's supper could be celebrated by selfishness, drunkenness, and gluttony. 6. That all things are lawful, even to lasciviousness. 7. That Paul was not an apostle. 8. That the resurrection was then past. 9. That it was not lawful to eat with Gentiles unless they were circumcised. 10. That in their meetings all should speak at once. 11. That the gospel that Paul preached was not the true gospel at all. 12. That the second coming of Christ was then actually impending, so near indeed that Christians need do no work at all. All this, and much more of like tenor, is there set forth by somebody as the teaching of the apostles. But in refutation of all these and of the other of which we have spoken, we simply turn to the New Testament, the true teaching of the apostles, and we find that these are all false as false can be. Paul declares it a slanderous report to say that he said, “Let us do evil that good may come,” and if he had ever heard of the report that the apostles taught that, “If one that is in need taketh, he shall be guiltless,” we may imagine how swiftly and witheringly he would have rebuked the slanderous tongue or pen that published it. No, such is not the teaching of the apostles of Christ; but it shows how very degenerate Christianity has become, when it receives so gladly, and extols so highly, as the veritable teaching of the Spirit of God, a production that is a shame to man. It shows, too, to what lengths this degenerate Christianity will go whenever occasion offers, and it emphasizes the already urgent necessity of holding fast the word of God. Surely the time has come when they will not endure sound doctrine; and in view of all these things Paul's charge is now all-important: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word.” Indulgences for Catholic Priests
By Editor
In the Catholic Standard of Feb. 28, under the heading, "Indulgence for Priests," we find a list of nine prayers that are to be recited daily. To two of them there is attached an indulgence of one year each; to the other seven are attached indulgences of one hundred days each, making seven hundred days. Total for the nine prayers, three years, ten months, and twenty-five days. All this can be gained in a single day, and in thirty days, therefore, each one gains one hundred and seventeen years and twenty days. Accordingly, "for all priests who shall have said all the foregoing prayers every day for a month," there is secured "A Plenary Indulgence," that is, "an entire remission of the penalties due to all sins." And yet we find many Protestants saying that the Catholic Church is not now what she used to be. "Can the Ethiopian change his skin, or the leopard his spots?" Then may the Catholic Church be expected to be what she has not been.