Earlier text: His InfinitudeAvoid Extremes
By G. B. THOMPSON
That the remnant people of God will be subjected to the fiercest assaults and most subtle deceptions of the enemy in the closing days of the message is taught7 in the Scriptures. If he cannot keep them frozen in the ice of indifference, he will endeavor to kindle in their midst true the fatal fire of extremes and fanaticism. The servant of God whose pen is now laid aside as she sleeps in death, while exhorting us to purity and holiness, has repeatedly cautioned us against this great danger. As the end draws near, the enemy will work with all his power to bring in fanaticism among us. He would rejoice to see Seventh-day Adventists going to such extremes that they would be branded by the world as a body of fanatics. Against this danger I am bidden to warn ministers and lay members. . . . Those who do the work of the Lord in the cities must close and bolt the doors against excitement and fanaticism.—“Gospel Workers,” page 316. I was pointed back, and saw that in every important move, every decision made or point gained by God’s people, some have arisen to carry matters to extremes, and to move in an extravagant manner, which has disgusted unbelievers, distressed God’s people, and brought the cause of God into disrepute. The people whom God is leading out in these last days, will be troubled with just such things.—“Testimonies for the Church,” Vol. I, page 212. The definition of the word “extreme” carries with it the meaning of the extreme point, edge, or border; utmost; most remote; excessive; radical; ultra; utmost limit supposable or tolerable. Extreme positions, especially on religious questions, are usually closely allied to fanaticism. The Twentieth Century Dictionary gives the following definition of a fanatic: “An enthusiastic, visionary person, who, in religious matters, adopts extravagant opinions. Among the ancient Romans, the term obtained from its having been given to a class of priests who were often seized with a frenzy of supposed inspired enthusiasm.” We need to be constantly on our guard against fanaticism and extremes, which are closely related. The words of the apostle, “Let your moderation be known unto all men,” apply here. The word “moderation” suggests gentleness, inexcitability, sobriety, tranquillity, serenity, composure, mental calmness, toleration of others, patience, command of temper, self-restraint, submission, coolness, weighing carefully all points involved, a calm and respectful consideration of the opinions of others, a balanced mind, and a well-developed, all-round righteousness. The element of extremes lurks in human nature and is constantly seeking an opportunity to manifest itself. Notice this statement: “There is in human nature a tendency to run to extremes, and from one extreme to another entirely opposite. Many are fanatics. They are consumed by a fiery zeal which is mistaken for religion; but character is the true test of discipleship.”—“Testimonies for the Church,” Vol. V, page 305. Here is another statement we will do well to consider:— Those who are close students of the Word, following Christ in humility of soul, will not go to extremes. The Saviour never went to extremes, never lost self-control, never violated the law of good taste. . . . Those who follow the example of Christ will not be extremists. They will cultivate calmness and self-possession. The peace that was seen in the life of Christ will be seen in their lives.—“Gospel Workers,” page 317. From the above extract it is apparent that while extremists claim to be following Christ, and leading people to the Word, they are doing neither, are not balanced Bible students, and in many instances are leading people away from Christ. An extremist, in his earnest and sometimes fanatical zeal to press home some point upon which he deems the destiny of a soul hangs, usually deals in strong and unguarded statements. Forceful language is used, and things are painted beyond their real beauty. A molehill is made into a mountain. His vision is narrow, and some small and perhaps unessential points are made to bear the weight of a strong and labored argument, to the exclusion of other related truths which, if considered, would have a modifying influence upon what is being taught. Hence, when analyzed, the statements of an extremist are usually found to contain figures of hyperbole. Through mistaken zeal he has overstated the truth, has exaggerated. Some of the synonyms of exaggeration are, expansion, hyperbole, stretch, strain, high coloring, caricature, extravagance, magnify, pile up, overstate, overshoot the mark, run riot, talk at random, bombastic, fabulous, preposterous, etc. A study of these words gives one a fairly accurate picture of a promulgator of extreme, fanciful, and fanatical ideas. That a good cause has oftentimes been hindered, and many a righteous principle placed in an unfavorable light, and truth caricatured by extreme positions, we all know. It is quite easy even to unintentionally convey a wrong impression when pressing home what we deem important truth, unless we consider related questions, and present a carefully worded, balanced argument. We have heard of men emphasizing so strongly the keeping power of God as to lead some to conclude that the doctrine of “once in grace always in grace” is taught in the Scriptures. When cautioned of this they have swung to the other extreme, and emphasized the weakness of man to such an extent that some lost hope, believing there was not grace8 or salvation sufficient to keep them from falling. One speaker will paint the darkness of the heathen world so black and draw such a picture of its ignorance and superstition as to almost discourage us in making any effort toward its evangelization. Another will give such an optimistic, roseate account of the progress of the gospel through all these lands as to lead some to conclude that the work for the heathen is about finished. Either of these conclusions is unfortunate. Some, from lack of proper poise, arrive at radical and extreme conclusions, based upon fragmentary and unreliable information. Others press a sentence or two gathered from some writer so far that violence is done to both reason and common sense, and the teaching of the author upon that particular question is distorted and mutilated, while the real truth upon the question sits weeping, clothed in sackcloth. Extremes on religious questions are usually advocated by those who are quite conscientious, but whose minds dwell on little things. They play continually upon one string and in a high key. They take a gloomy, pessimistic view of the outlook, and frequently set up a man of straw and waste their strength upon him. There are persons with a diseased imagination to whom religion is a tyrant, ruling them as with a rod of iron. Some are constantly mourning over their depravity, and groaning over supposed evil. Love does not exist in their hearts; a frown is ever upon their countenances. They are chilled with the innocent laugh from the youth or from any one. They consider all recreation or amusement a sin, and think that the mind must be constantly wrought up to just such a stern, severe pitch. This is one extreme. Others think that the mind must be ever on the stretch to invent new amusements and diversions in order to gain health. They learn to depend on excitement, and are uneasy without it. Such are not true Christians. They go to another extreme. The true principles of Christianity open before all a source of happiness, the height and depth, the length and breadth, of which are immeasurable.—“Testimonies for the Church,” Vol. I, page 565. Those with extreme tendencies for themselves and others, often make impressions their guide, instead of mature judgment, and the true principles of truth and righteousness. Extreme and fanatical views tend to unwarranted conclusions. Take, for instance, the question of diet. God has given us as a people great light upon the subject of healthful living. Health reform is as closely connected with the message as the arm is with the body. The light which has been given us upon this question has not only been a blessing to us as a people, but a blessing to thousands of others who have come in touch9 with it through our institutions and otherwise. I am very thankful to God for the light on this question, and for what it has done for me personally. But the instruction which comes to us on this question, the same as on all other questions, is to be received by faith, and followed according to the best light we have, after careful study and earnest prayer. The Lord has not committed to any one the task of interpreting the light, and determining under all and every circumstance what it means, and fixing an unerring rule for others. Upon this question, while teaching the truth, we need to guard against advocating extremes, lest we do harm. “Health reformers, above all others, should be careful to shun extremes. The body must have sufficient nourishment. We cannot subsist upon air merely; neither can we retain health unless we have nourishing food.”—Id., Vol. II, page 538. Pure religion (James 1:27) and pure food are not synonyms. A man can eat the purest of food, drink uncontaminated water, and breathe the best of air, be as rigid as a Pharisee in all matters pertaining to the body, and yet not have pure religion. One can be an ultra-extremist in the matter of diet, or dress, or other things, and at the same time be exacting, cold, harsh, and domineering in the home and elsewhere. While prescribing the course for others to follow, laying down the law concerning this or that, interpreting the instruction given, and setting up his interpretation as a standard for others to follow, and even rejecting as unworthy of confidence those who do not harmonize with his prescribed ideas, one can yet be far from right at heart himself. While very conscientious, and judging others by his own human standard, there can be practiced in the life things of which God does not approve. Righteousness does not come into the life by works, but by faith. Extremes are peaks in human experience and teaching. But we always find valleys between peaks, and in these valleys of human nature it is possible sometimes to find lurking things far worse than that against which an extremist may be declaiming. It is a perversion of the gospel principles, and contrary to the purposes for which the Lord has given the beautiful principles of health, to use them as a club, or to use our limited ideas of them as a measuring rod by which to test the religion of others. Again the pendulum swings. Others go to the opposite extreme, and disregard the light revealed in the Bible and the spirit of prophecy. They throw off all restraint, eating and drinking all that their soul desires. A perverted appetite rather than correct principles govern their lives. Harmful food, bad combinations, and gormandizing impair body and mind. Whichever extreme one may impale himself upon is detrimental both to himself and the cause of truth. While imparting light to us in reference to the principles of health, and urging reforms along this line, the Spirit of God has endeavored to guard us against extremes, and the consequent injury both to the cause of hygiene and to the people. We read:— There is real common sense in health reform. People cannot all eat the same things. Some articles of food that are wholesome and palatable to one person, may be hurtful to another. . . . Narrow ideas, an overstraining of small points, have been a great injury to the cause of hygiene.—“Christian Temperance and Bible Hygiene,” page 57. And while we would caution you not to overeat, even of the best quality of food, we would also caution those that are extremists not to raise a false standard, and then endeavor to bring everybody to it.—“Testimonies for the Church,” Vol. II, pages 374, 375. Thus while urging carefulness in diet and in dress, the spirit of prophecy warns us against the dangers of taking fanatical and extreme positions, and binding hard and exacting burdens of our own manufacture upon others, and denouncing them for their seeming delinquencies. It is never wise, or proper, for men to climb into the judgment seat. God is judge. He can and does weigh circumstances, and reads the motives which actuate us in what we may do. If some of us had seen David in the temple eating the showbread, which it was lawful for only the priests to eat, we would doubtless have forthwith condemned him without further ceremony. But God, who could weigh and understand every circumstance, did not do so. God has never used an extremist or a fanatic to lead out in any desired reform. Though he is boastful and confident and self-reliant, others are never certain as to the course he may pursue. Quiet, calm, dispassionate, thoughtful consideration is necessary in these days when every element of life is on a mighty tension. Extremes abound everywhere, for we are near the end. Every wind of doctrine will blow. Heresies of the most dangerous sort will appear. Faddists are on hand to urge their opinions. Various theories will be advocated by some lacking in mental poise and spiritual vision. Satan transformed into an angel of light will appear as a great healer. We need to think, meditate, ponder, and carefully weigh the bearing of questions; to counsel with men of age and ripe experience. Above all, we need to keep our eyes fixed on Jesus, and by earnest prayer and personal consecration lead the Israel of God in right paths, as a united body. These are days of peril to the struggling people of God, and we must know that our hand is in God’s hand and that he is leading. We must have reforms along many lines, but let them be set forth in moderation, and tempered with the love and gentleness of Christ. G. B. THOMPSON. Resting on Relics
By C. M. S.
The faith and trust of the Christian rest upon the Word of God, the promises of God, the power of God, the authority of God, and the love of God. The follower of Christ does not rest his faith upon the word of man, the authority of man, or upon anything for which man is responsible. In fact, we are very definitely warned against trusting in the human or resting our faith thereon. “Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Ps. 146: 3, 4. Nevertheless, in an editorial in the Western Watchman (Catholic) of September 2, we read:— It appears certain that the Holy Father, Benedict XV, has granted to priests of the whole world the privilege of celebrating three masses on All Saints’ Day. The church never forgets her departed children, and the chalice used in the mass rests on the relics of her saints. It was so in the catacombs.
A faith resting upon the relics of dead human beings, whose breath has gone forth, who have returned to earth, whose thoughts have perished, is faith only in caricature and not in reality. So far as results are concerned, it is a faith as dead as the relics upon which it rests. The Word declares, “Other foundation can no man lay than that which is laid, which is Jesus Christ.” 1 Cor. 3: 11. But the Roman Church lays a foundation for the faith of her adherents. It is “the relics of her saints.” The Word further declares, “The fire itself shall prove each man’s work of what sort it is.” Verse 13. That which is founded upon Christ Jesus will stand; that which is founded upon the relics of the saints or anything else of man’s devising, will be swept away in the fires of the great day. C. M. S. THE most valuable asset in the world is character. The noblest character in the universe is the character of Christ. That character is a possible possession for all in the gift of life and righteousness in Christ. “If you give yourself to him and accept him as your Saviour, then, sinful as your life may have been, for his sake you are accounted righteous. Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.” This is the simple and wonderful truth of the gospel. Rest in Thee
By Arthur W. Spaulding
We crowd our lives with anxious cares,
Our thoughts are born unfree;
We crucify our hurried prayers
Upon a service tree.
The gleanings that our toils afford
We bring on bended knee.
But O for that deep peace, our Lord,
That we might rest in thee! Long sweep the cycles of thy suns
In calm eternity;
The fever of time's measure runs
Alone in earth's degree.
Give us the rhythm of thy life
That pulses full and free,
And from this syncopated strife
Teach us to rest in thee. “My Lord Delayeth His Coming”
By T. E. BOWEN
The Lord, in looking down to this very time in which we live, foresaw some of the thoughts his people would think. He has told us what some of his servants will say in their hearts at a time just before the end. “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; . . . the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder.” Matt. 24:45-51. This is a very important scripture. It applies to this time in which we live. It applies also to a definite generation, a special class in that generation. It is clear that it points out the generation in which we now live, and the people who profess to be looking for the return of their Lord; hence in a special manner it must be a message to Seventh-day Adventists. Observe, (1) Jesus is speaking a parable; (2) these servants have been intrusted with the oversight of their lord’s goods, his household, in his absence; (3) the division among the servants comes over the point of whether or not they are faithfully administering meat (food) to the household, in its season; (4) the performance of this duty is expected by the lord of his servants when he returns; (5) and this very point, as to whether or not the servant is giving to his lord’s household meat in due season when he comes, determines the decision by his lord as to whether he is accounted a faithful and wise servant, or classed as an evil servant to be cut in sunder in the final accounting. Giving the Meat in Due Season
The subject of this parable, therefore, becomes a very live and interesting question to us upon whom the ends of the world are come, as to our attitude, our relationship, to the work of God—the giving of the truths due this generation, spoken of as “meat in due season.” It is also evident that there is danger of even a servant’s becoming careless and indifferent in this very particular, and consequently of his meriting the declaration from his Lord, when he comes out from his priestly work in heaven, that he is an “evil servant.” It should be borne in mind that the Master back there on Olivet pointed out that that evil servant would be saying in his heart at the very time his Lord actually did come, “My Lord delayeth his coming.” He Cometh “When He Looketh Not for Him”
That this time also applies to our High Priest’s coming out of the heavenly sanctuary, rather than to his coming to earth as King of kings, is very apparent because, (1) the servants are at work until this time, giving the household their spiritual meat in due season; (2) the lord comes at a time the evil servant “looketh not for him,” and consequently as unexpectedly to the servant who is faithfully at his work. These points could not be true of the second personal coming of Jesus. No one knows when the Master of the house shall rise up and shut the door. This very important event comes suddenly upon all—the faithful as well as the unfaithful servant. And when the door is shut, we are told that many will seek to enter and will not be able. The work for souls will then have been done. Therefore we must conclude that this event spoken of is not the coming of Christ on the clouds to earth, but his coming to his Father, from his priestly ministry in heaven, to receive his kingdom. Being Squared for the Building
Speaking of this time, we find these words in ‘Early Writings,’ page 71:— “O, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation, therefore they could not receive the refreshing that all must have to fit them to live in the sight of a holy God. Those who refuse to be hewed by the prophets, and fail to purify their souls in obeying the whole truth, and who are willing to believe that their condition is far better than it really is, will come up to the time of the falling of the plagues, and then see that they needed to be hewed and squared for the building. But there will be no time then to do it.” Some Cease Their Watching
Another quotation, referring to this same time, reads: “When Jesus ceases, to plead for man, the cases of all are forever decided. This is the time of reckoning with his servants. To those who have neglected the preparation of purity and holiness, which fits them to be waiting ones to welcome their Lord, the sun sets in gloom and darkness, and rises not again. Probation closes; Christ’s intercessions cease in heaven. This time finally comes suddenly upon all, and those who have neglected to purify their souls by obeying the truth, are found sleeping. They became weary of waiting and watching; they became indifferent in regard to the coming of their Master. They longed not for his appearing, and thought there was no need of such continued, persevering watching. They had been disappointed in their expectations, and might be again. They concluded that there was time enough yet to arouse. They would be sure not to lose the opportunity of securing an earthly treasure. It would be safe to get all of this world they could. And in securing this object, they lost all anxiety and interest in the appearing of the Master. They became indifferent and careless, as though his coming were yet in the distance. But while their interest was buried up in their worldly gains, the work closed in the heavenly sanctuary, and they were unprepared.”—‘Testimonies for the Church,’ Vol. II, page 191. These are straightforward words setting forth a condition seen at this very time. The only safety is in being ready. To entertain these thoughts of putting off the day will be fatal. By confession our sins are to go beforehand into the sanctuary while Jesus is there. Although in the world, by faith we may keep unspotted from the world, as the days go by, up to the very last. This is possible for each one of us through the grace of Christ freely given unto us. Shall the Greatness of the Task Defeat the Plan?
Another subtle thought is this: Is there not yet a great work to be done in foreign lands? The generation is already getting old, and the work to be done is so great, how will it be possible to accomplish the task within the limits of the generation we have so long been pointing to as referred to by the Saviour in Matt. 24:34? How it is to be done we do not know, but that it will be done is for us to believe. We must not overlook this one thing: God says there shall be a willing people in the day of his power. God can accomplish great things in a short time, through a consecrated and willing people. Heaven is able to do it. Israel came out of Egypt, in spite of Pharaoh’s fiercest opposition, and that, too, on time, as foretold more than four hundred years before. All that Christ said should come to the Jewish nation because of its rejection of John’s message and of his own, was fulfilled to the very letter, and those who heard10 his warning experienced the awful siege. And why may not we believe that God is able also to perform all that he has written regarding the momentous events to come to pass in this generation? Let us earnestly seek God with true heart consecration, so that a little from this we shall not be found among those unprepared, of whom this is said: “If such had only known that the work of Christ in the heavenly sanctuary would close so soon, how differently would they have conducted themselves! How earnestly would they have watched! The Master, anticipating all this, gives them timely warning in the command to watch. He distinctly states the suddenness of his coming. He does not measure the time, lest we shall neglect a momentary preparation, and in our indolence look ahead to the time when we think he will come, and defer the preparation. ‘Watch ye therefore: for ye know not.’ Yet this foretold uncertainty, and suddenness at last, fails to rouse us from stupidity to earnest wakefulness, and to quicken our watchfulness for our expected Master. Those not found waiting and watching, are finally surprised in their unfaithfulness. The Master comes, and instead of their being ready to open unto him immediately, they are locked in worldly slumber, and are lost at last.”—Id., pages 191, 192. A Triumphant Ascension
By H. A. ST. JOHN
Seven Great Triumphs—No. 5
We have already considered the beginning of the ascension of Christ. The starting point was the Mount of Olives, on the Bethany side. A vast company of holy angels came from heaven to receive him, and to escort him on his way to the Father's throne. The saints that rose from the dead when Jesus did, no doubt met him in the air, and accompanied him on his way to heaven, and were presented by Jesus to his Father as the antitype of the wave sheaf and the firstfruits, a sample of the great harvest to be gathered when Jesus comes again. Two angels from the many that came to receive Jesus, lingered behind for a short space, to deliver to the disciples the cheerful message: “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.” The disciples returned to Jerusalem filled with exceeding great joy. It is needless to say that Jesus made a safe and happy journey to heaven, and was honored and exalted above every other creature, being seated with his Father on his Father's throne. And all heaven worshiped him. As soon as the saints receive their triumphant change, by the voice of Christ, they will hear the same sweet voice addressed to the angels, “Gather my saints together unto me.” By the holy angels they are all caught up to meet Jesus in the air. And O, what a happy meeting that will be! Loved ones long parted will meet in that day, and so shall they ever be with the Lord. Jesus will then look upon all the travail of his soul, and will be satisfied. And who can conceive the full, perfect, and eternal satisfaction of the redeemed host, in that blessed hour? Jesus has then fulfilled his promise to come again, to receive his people unto himself, and to permit them to follow him to the place he went to prepare for them. Now the glorious journey begins from this earth to the mansions above. The living chariots say Holy, all the angels say Holy, the redeemed host cry Holy, Holy, as upward they move. The city of jasper walls comes to view, and the redeemed pass with their Redeemer into the city of God. Will not that be a triumphant ascension? It was a time of sadness, and my heart,
Although it knew and loved the better part,
Felt wearied with the conflict and the strife,
And all the needful discipline of life. And while I thought on these as given me,
My trial-test of faith and love to be,
It seemed as if I never could be sure
That faithful to the end I should endure. And thus, no longer trusting to His might
Who says, “We walk by faith and not by sight,”
Doubting, and almost yielding to despair,
The thought arose, “My cross I cannot bear. “Far heavier its weight must surely be
Than that of others which I daily see;
O, if I might another burden choose,
Methinks I should not fear my crown to lose!” A solemn silence reigned on all around,
E’en nature’s voices uttered not a sound;
The evening shadows seemed of peace to tell,
And sleep upon my weary spirit fell. A moment’s pause, and, then a heavenly light
Beamed full upon my wondering, raptured sight;
Angels on silvery wings seemed everywhere,
And angels’ music thrilled the balmy air. Then One, more fair than all the rest to see,
One to whom all the others bowed the knee,
Came gently to me as I trembling lay,
And, “Follow me,” he said; “I am the way.” Then, speaking thus, he led me far above,
And there, beneath a canopy of love,
Crosses of diverse shape and size were seen,
Larger and smaller than my own had been. And one there was most beauteous to behold,
A little one, with jewels set in gold;
Ah! this, methought, I can with comfort wear,
For it will be an easy one to bear. And so the little cross I quickly took,
But all at once my frame beneath it shook;
The sparkling jewels, fair were they to see,
But far too heavy was their weight for me. “This may not be,” I cried, and looked again,
To see if any here could ease my pain;
But, one by one, I passed them slowly by,
Till on a lovely one I cast my eye. Fair flowers around its sculptured form entwined,
And grace and beauty seemed in it combined. Wondering, I gazed; and still I wondered more,
To think so many should have passed it o’er. But O, that form so beautiful to see
Soon made its hidden sorrows known to me! Thorns lay beneath those flowers and colors fair;
Sorrowing, I said, “This cross I may not bear.” And so it was with each and all around,
Not one to suit my need could there be found;
Weeping, I laid each heavy burden down,
As my Guide gently said, “No cross, no crown.” At length to him I raised my saddened heart;
He knew its sorrows, bade its doubts depart. “Be not afraid,” he said, “but trust in me;
My perfect love shall now be shown to thee.” And then, with lightened eyes and willing feet,
Again I turned, my earthly cross to meet,
With forward footsteps, turning not aside
For fear some hidden evil might betide;
And there,—in the prepared, appointed way,
Listening to hear, and ready to obey,—
A cross I quickly found of plainest form,
With only word of love inscribed thereon. With thankfulness I raised it from the rest,
And joyfully acknowledged it the best,—
The only one of all the many there
That I could feel ’twas good for me to bear. And while I thus my chosen one confessed,
I saw a heavenly brightness on it rest;
And as I bent, my burden to sustain,
I recognized my own old cross again. But, O, how different did it seem to be,
Now I had learned its preciousness to see! No longer could I unbelieving say,
“Perhaps another is a better way.” Ah, no! henceforth my one desire shall be
That he who knows me best should choose for me;
And so, whate’er his love sees good to send,
I’ll trust it’s best, because he knows the end. How the Canon of the Bible Was Settled
By K. C. RUSSELL
ONE of the arguments employed by infidels against the validity of the Bible is the manner employed in deciding upon the writings that should constitute the canon of the Bible. The question as to how the canon of the Bible was settled is very plainly set forth in the following from a work entitled “All About the Bible,” by Sidney Collett:— “As to how the canon of the Bible was settled, it may be very interesting to mention that, while it is quite impossible to fix any exact date, yet it seems clear the canon of the Old Testament was generally recognized as settled somewhere between the days of Ezra and Christ. According to Dr. Jacob’s Bible Chronology, Ezra arranged all the books of the Old Testament in order about 457 B. C., except Nehemiah and Malachi, whose prophecies were written later. Josephus and other heathen historians witness to this fact.” “As, however, the whole of the Old Testament was translated into Greek more than two centuries before Christ (see Septuagint), the canon must have been settled before then.” “That of the New Testament does not appear to have been fully and finally recognized as settled until two or three centuries after Christ. In any case, in A. D. 397 the Council of Carthage published a list of books which were then acknowledged as genuine. That list contained all the writings of the New Testament without exception as we have them now, although many of the books were acknowledged as canonical long before that date.” “How, then, did the inspired writings come to be recognized as the Scriptures of God, and to hold, as they do today, an absolutely unique place among all the other writings on the face of the earth?” “Some of the books, especially the Pentateuch,—i. e., the first five books of Moses, Genesis to Deuteronomy,—were from the first regarded by the Jews as the very utterances of Jehovah, their divine origin and authorship having never at any time been questioned. Indeed, these books of Moses hold to this day a higher place in the minds of Jews than any other part of Scripture; so much so, that every Jewish synagogue throughout the world has at least two or three copies of the Pentateuch, although in many cases they do not possess any other parts of the Old Testament. The Samaritans actually reject everything but the Pentateuch.” “With some of the other books, however, it was different; that is, their true character was not at once discerned. All, however, in the course of time were ultimately recognized as having come from God; and, although they have been collected and arranged in their present form by human hands, their selection from amongst all other literature was not left to the caprice of any man or body of men, whether church or council. Indeed, this was the fatal mistake made then, at the Council of Trent (in 1545-63)—which, by the way, was practically a Roman Catholic Council, being presided over and controlled by the Pope—when they decided that the fourteen uninspired books of the Apocrypha should be included in the canon of Scripture. But any child can see that that decision cannot really alter the true character of those uninspired books, which were written nearly two thousand years previously, any more than spurious metal can be converted into gold by being hall-marked! As Luther truly said, ‘The church cannot give more force or authority to a book than it has in itself. A council cannot make that to be Scripture which in its own nature is not Scripture!’” How, then, was this all-important matter settled? It was decided by the internal testimony and intrinsic value of the writings themselves, just as the true character of a tree, though questioned, and even vehemently denied, for a time in the dead months of winter, will, nevertheless, soon be established beyond all doubt, not on the authority of some expert gardener or association of gardeners, but by its own unanswerable evidence in the flower and fruit it bears. So with the books which form the canon of Scripture. It seems to have been the custom for the inspired writers to deliver their writings to the priests to be placed by the side of the law for safe keeping. Deut. 31:9. Josephus tells us that this practice was always followed, copies being made for personal use by kings and others. Deut. 17:18. But when first these sacred utterances were made and put in writing, they were in some cases recognized as the “word of the Lord” by only “the poor of the flock” (Zech. 11:11), while by others they were often indignantly repudiated, and the writers themselves were imprisoned and slain. Jer. 36:5, 23, 24. But sooner or later the tree was known by its fruit; and those very writings which were at first rejected, became in course of time honored and revered, until every part of the true Word of God, which is declared to be “living and powerful” (Heb. 4:12), asserted its own authority. Though written by man, it came to be recognized as the voice of God; and has ever since been regarded as such, in the case of the Old Testament by the Jews, and in the case of the Old and the New by the whole Christian Church. And the very fact that those other books have been allowed to pass so completely away is sufficient proof in itself that they never were intended to be included in the canon of Sacred Scriptures; for had they ever formed a part of the true Word of the Lord, they must in their very nature have remained to this day, since it is written, “The word of God, which liveth and abideth forever. . . . The word of the Lord endureth forever.” 1 Peter 1:23, 25. But instead of abiding forever, what has happened to them? They served their little day and generation, and then, like their authors, fell asleep and saw corruption. The fire that is to try every man’s work, of what sort it is (1 Cor. 3:13), has in a sense tried all those writings; and what has been the result? In comparison with the Scriptures they have proved but dross, and hence, like all other dross, they have perished; while those books that form the canon of Scripture, tried by the same process, have proved themselves to be as silver, tried in a furnace; hence they have not perished, but are “purified seven times.” Ps. 12:6. As Dr. George Smith, of Trinity College, Dublin, has said, the Scriptures “by their own weight . . . crushed all rivals out of existence.” So the removing, as it were, of those lost books is perfectly natural—“as of things that are made, that those things [like the Scriptures of God] which cannot be shaken may remain.” Heb. 12:27. Be Strong
By Adelaide A. Procter
Be strong to hope, O heart!
Though the day is bright,
The stars can only shine
In the dark night.
Be strong, O heart of mine,
Look toward the light! Be strong to bear, O heart!
Nothing is vain;
Strive not, for life is care,
And God sends pain;
Heaven is above, and there
Rest will remain. Be strong to love, O heart!
Love knows not wrong;
Didst thou love — creatures even,
Life were not long;
Didst thou love God in heaven,
Thou wouldst be strong! We must keep our lamp brightly burning,
Well filled with the heavenly oil;
Its beams will brighten the pathway
Where souls heavy-laden toil. The wails of a world in sorrow
Are heard on every side,
The shadow of sin is upon us,
Our hearts must in Christ abide. Each morning ask of the Saviour,
“Lord, what wilt thou have me do?”
Make a daily surrender to Jesus,
There’s a work to be done by you. Our minds should be ready and active
For every good word and deed;
We must have the presence of Jesus
To brighten the life in need. The sweet influence of his Spirit
Will help us speak words of cheer
That will brighten the pathway of others
And show them their Saviour near. The Fruitage of Today
By Thomas Curtis Clark
TODAY, an hour of passing smiles and
tears?
Today? It holds the destinies of years!
Kingdoms shall pass,
Worlds fade as grass,
Yet shall abide the fruitage of today. Today, you say, a moment’s fleeting
breath?
Today shall live when suns have plunged
to death!
Kingdoms shall pass,
Worlds fade as grass,
Yet shall abide the fruitage of today. Today, you say, a meteor in the night?
Today shall stand when stars have lost
their light!
Kingdoms shall pass,
Worlds fade as grass,
Yet shall abide the fruitage of today. — Thomas Curtis Clark, in Sunday School Times.