Signs of the Times, Vol. 1, No. 35. (7/8/1875)

Signs of the Times

Jul 8, 1875

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jul 8, 1875

The Sermon.

By J. H. Waggoner

CONSTANTINE.

BY ELD. J. H. WAGGONER.

NEANDER, the justly celebrated church historian, is not a whit behind Gibbon in his condemnation of the life of Constantine. He does not hesitate to ascribe his acts in favor of Christianity to deception and a lust for power. He says:—

"Constantine must indeed have been conscious that he was striving, not so much for the cause of God, as for the gratification of his own ambition and love of power; and that such acts of perfidy, mean revenge, or despotic jealousy, as occurred in his political course, did not well befit an instrument and servant of God, such as he claimed to be considered; but there was here the same lamentable self-deception, the same imposition upon one's own conscience, which is so often to be seen in the mighty of the earth who wear religion as their motto, and which, in their case, so easily insinuates itself and gains the mastery, because it is so difficult for truth to find its way through the trappings of pomp which surround them; because they are approached by so many who, blinded themselves, dazzled by this splendor, blind them still more in return; and because no one has ever got access to them, who had the impartiality or the courage to discover to them the cheat, and teach them how to distinguish between outward show and truth. Thus was it with Constantine. And what wonder that he should proceed under such a delusion, when even Eusebius, one of the best among the bishops at his court, is so dazzled by what the emperor had achieved for the outward extension and splendor of the church, as to be capable of tracing to the purest motives of a servant of God, all the acts which a love of power that would not brook a rival, had, at the expense of truth and humanity, put into the heart of the emperor in the war against Lucius; and of even going so far as to represent him as giving out the orders of battle by a special divine inspiration, bestowed in answer to his prayers, in a war that beyond all question had been undertaken on no other grounds than those of a selfish policy."—pp. 22, 23, vol. 2.

The testimonies thus far presented speak of his life in such general terms as to cover the periods both before and after his reputed conversion. We now offer a few which speak more particularly of the latter part of his life, after his profession of faith in Christianity. Neander relates as a fact, what many have referred to, that he embraced the faith of the Christians because the bishops offered him that consolation which the pagan priests, on account of the enormity of his crimes, refused to give him. These are the words of Neander:—

"When at length he began to feel the reproaches of conscience, he inquired of the Platonic philosopher, Sopatros, or according to others, of heathen priests, what he could do to atone for his crimes. It was replied to him that there was no lustration for such atrocious conduct. At that time an Egyptian bishop from Spain became known at the palace, through the ladies of the court. He said to the emperor, that in the Christian faith he could find a remedy for every sin; and this promise, which soothed the conscience of Constantine, first led him to declare decidedly in favor of Christianity."

With these facts before us we do not wonder at the estimate put upon his Christianity by Neander in the following words:—

"It is most probable that, carrying his heathen superstition into Christianity, he looked upon baptism as a sort of rite for the magical removal of sin, and so delayed it, in the confidence that although he had not lived an exemplary life, he might yet in the end be enabled to enter into bliss, purified from all his sins."—Church History, p. 29.

The superstitious nature of his religion is shown by such testimony as the following. Theodoret's history contains the emperor's letter to Sapor, king of Persia, in which he said:—

"My soldiers believe in this God; they bear his standard, and through him they gain the most famous victories."—Theodoret, p. 76.

Another ancient writer speaks as follows: "Moreover, Constantine caused the nails, with which Christ's hands were fastened to the cross, to be converted into bridle bits and a helmet, which he used in his military expeditions."—Socrates Eccl. Hist., p. 48.

These, as the labarum, or standard of the cross, were superstitiously regarded as charms, by which victory was to be gained in battle. A very interesting article was recently published in the Christian Union, being an extended notice of a book of "Voiage and Travail, which treated of the way to Hiersualem, and marvayles of Ynde, with other Ilands and Contrees." It was written by a Sir John Mandevil, in which he describes the place where the nails were found, and gives us to understand that virtue was ascribed to them in procuring victory. The following is an extract verbatim:—

"Also, within the Mount of Calvarye on the right side, is an Awter, wher the piler lyzth that oure Lord Jhesu was bounden to whan he was scourged, and ther besyde iiij fote, ben iiij pilers of ston that alweys droppen water. And summe seyn that thei wepen for our Lordes deth! And nygh that Awtier is a place under erthe, xlij degrees of depnesse, where the only croys was founden by the wytt of Seynte Elyne, under a roche wher ther Jewes hadde hidde it. And that was the verray croys assayed. For thei founden iij crosses, on of oure Lord and ij of the ij theives. And Seynte Elyne preved hem on a ded bodye that uros from death to lyve whan that it was leyd on it that our Lord dyed on! And there by in the wall is the place where the iiij nayles of oure Lord were hidd; . . . and one of these the Empereur of Constantynople made a brydill to his hors, to ber him in bataylle, and thorgh vertue thereof he overcam his enemyes and wan all the land of Asye the lesse."

Without pretending to be versed in such literature we will venture a rendering of the above, as it will be necessary for some readers to enable them to discover the point of the historian's statement:—

"Also, within the Mount of Calvary on the right side, is an altar, where the pillar lieth that our Lord Jesus was bound to when he was scourged, and there beside four feet, are four pillars of stone, that always drop water. And some say that they weep for our Lord's death. And nigh that altar is a place under earth, forty-four degrees (steps, probably) deep, where the true cross was found by the wit of Saint Helena, under a rock where the Jews had hid it. And that was the true cross proved (identified). For they found three crosses, one of our Lord, and two of the two thieves. And Saint Helena proved it on a dead body that arose from death to life when it was laid on it that our Lord died on. And near there in the wall is the place where the four nails of our Lord were hid. * And of one of these the emperor of Constantinople made a bridle to his horse, to bear him in battle, and through virtue thereof he overcame his enemies and won all the land of Asia the less."

The "Saynte Elyne," here mentioned was no other than Helena, the mother of Constantine. Some historians say she caused the nail to be made into a bridle bit, and had the others wrought into his helmet for the benefit of her son.

Thus one testifies:— "She gave orders that some of the nails should be driven into the royal helmet, in order that the head of her child might be preserved from the darts of his enemies; and she ordered some of the other nails to be fixed in the bridle of his horse, not only to insure the safety of the emperor, but also to fulfill an ancient prophecy."—Theodoret, p. 63.

It appears evident that the mother and son were infected with the same spirit of superstition; and that much of Constantine's regard for Christianity sprung from the benefit which he supposed he had received in battle from the sign or standard of the cross, and from the nails of the crucifixion found by his mother at Jerusalem.

Waddington speaks of his character thus:—

"The year which followed the final success of Constantine was disgraced by the execution of his eldest son; and it is not disputed, that the progress of his career was marked by the usual excesses of intemperate and worldly ambition. Some of his laws were severe even to cruelty, and the general propriety of his moral conduct cannot with any justice be maintained."—Church History, p. 83.

Dr. Carl Hase speaks emphatically of his character and life after his profession of Christianity:—

"The Emperor still remained Pontifex Maximus, and some of his enactments indicate that he honored, or at least feared, the magical arts of the old paganism. Political interests seemed imperatively to require that Christianity should be established as the religion of the State, that those religious questions which were then producing innumerable divisions might be decided. The same sign which has originally given him the victory (Labarum 312), has also conducted him to universal dominion, and he therefore regarded himself as the favorite of Heaven, called to secure an equal dominion for the cross of Christ. And yet he was not restrained from desecrating that very cross by hands deeply imbued with blood—the blood of his own son (326)."—History, pp. 103, 104, § 93.*

That he retained throughout his life the title of Pontifex Maximus, or high priest of the pagan rites, is worthy of note. It certainly leads to the conclusion, which some writers have boldly declared, that he never came to consider the Christian religion as the only true one, or the God of the Christians as the only one worthy of being worshiped. But that, while he worshiped the gods, or at least honored them, he selected Christ as his "tutelary god," and honored him above the rest. Thus Gibbon says:—

"His liberality restored and enriched the temples of the gods; the medals which issued from his imperial mint are impressed with the figures of Jupiter and Apollo, of Mars and Hercules; and his filial piety increased the council of Olympus by the solemn apotheosis [deifying] of his father Constantine."—p. 251.

It is also to be noted that, while he retained the pagan title of Pontifex Maximus, he also took upon himself the office of a minister of the gospel of Christ, and preached in the congregations, as well as presided over a Christian Council. It is needless to say that he was flattered by his Christian courtiers on account of his wonderful discourses! Dr. Schaff says one of his sermons "is still extant, in which he recommends Christianity in a characteristic strain, and in proof of its divine origin, cites especially the fulfillment of prophecy, including the Sibylline books and the Fourth Eclogue of Virgil."—Church History, vol. 2, p. 34.

This gives us at once an idea of his ministry and the character of his religion.

We have always been surprised that Christian people of this day, with all the facts within their reach, persist in styling Constantine a "Christian emperor." But our wonder has been greatest to hear them speak of the happy time when "the empire became Christian." So far from the empire becoming Christian the church in that day became anti-Christian. Dr. Dowling, in examining the rise of the great apostasy, says:—

"Many of the errors, indeed, of several centuries, the fruit of vain philosophy, paved the way for the events which followed; but the hindrance was not effectually removed until Constantine the emperor, on professing himself a Christian, undertook to convert the kingdom of Christ into a kingdom of this world, by exalting the teachers of Christianity to the same state of affluence, grandeur, and influence in the empire, as had been enjoyed by pagan priests and secular officers in the State. The professed ministers of Jesus having now a wide field opened to them for gratifying their lust of power, wealth, and dignity, the connection between the Christian faith and the cross was at an end."—History of Romanism, p. 29.

Neander informs us distinctly that this state of things was brought around by Constantine's influence, who planned the condition of the church to conform to his own ideas for the peace and strength of his empire. In his remarks on Constantine and the Council of Nice, he says:—

"The heathen, he said, would be most easily led to salvation, if the condition of the Christians were made to appear to them in all respects enviable. They should consider that the advantage to be derived from preaching could not belong to all. Some, he said, might be drawn to the faith by being seasonably supplied with the means of subsistence; others were accustomed to repair to that quarter where they found protection and intercession (alluding to the intercession of the bishops); others would be won by an affable reception; others, by being honored with presents. There were but few who loved the exhibitions of religious doctrine; but few who were the friends of truth (therefore, few sincere conversions). For this reason, they should accommodate themselves to the characters of all, and, like skillful physicians, give to each man that which might contribute to his cure, so that in every way the saving doctrine might be glorified in all. A course of proceeding upon such principles must naturally have thrown open a wide door for all manner of hypocrisy. Even Eusebius, panegyrist of Constantine, blinded as he was by the splendor which the latter had cast over the outward church, although he would gladly say nothing but good of his hero; yet even he is obliged to reckon among the grievous evils of this period, of which he was an eye-witness, the indescribable hypocrisy of those who gave themselves out as Christians merely for temporal advantage, and who, by their outward show of zeal for the faith, contrived to win the confidence of the emperor, which he suffered them to abuse."—History, p. 28.

Nothing can be added to the above words of Neander to make them impressive. Nothing more should be needed to put us on our guard against trusting to that age for any just decisions of truth. Gibbon says Constantine carried out the policy which he advised before the council by offering valuable presents to those who would embrace Christianity. It was an age of great moral and religious darkness. The following words fitly describe it:—

"The simplicity of the gospel was corrupted; pompous rites and ceremonies were introduced; worldly honors and emoluments were conferred on the teachers of Christianity, and the kingdom of Christ in a great measure converted into a kingdom of this world."—McClintock and Strong's Cyclopedia, Art. Constantine.

And unfortunately the influence of that time and of those events is not lost upon the world and the church unto this day. As long as men praise Constantine and his works, and count the Roman Empire of the fourth century a Christian empire, so long are they guilty of putting darkness for light and evil for good; so long are they paying homage to a gross perversion and abuse of Christianity. Another eminent church historian says:—

"It were to be wished, that there had been as much zeal at this time to support the doctrines, and realize the power of the cross, as there was to honor its formalities. But this was far from being the case.

"For neither in Constantine, nor in his favorite bishops, nor in the general appearance of the church, can we see much of the spirit of godliness. Pompous apparatus, augmented superstitions, and unmeaning forms of piety, much show and little substance appears. This is the impression, which the account given by Eusebius has left on my mind."

"External piety flourished, monastic societies in particular places were also growing; but faith, love, heavenly mindedness appear very rare; yet among the poor and obscure Christians I hope there was far more godliness than could be seen at courts, and among bishops and persons of eminence. The doctrine of real conversion was very much lost, or external baptism was placed in its stead; and the true doctrine of justification by faith, and the true practical use of a crucified Saviour for troubled consciences, were scarce to be seen at this time. There was much outward religion, but this could not make men saints in heart and life. The worst part of the character of Constantine is, that as he grew older he grew more culpable, oppressive in his own family, oppressive to the government, oppressive by eastern superfluous magnificence; and the facts to be displayed will show how little true humility and charity were now known in the Christian world; while superstition and self-righteousness were making vigorous shoots, and the real gospel of Christ was hidden from men who professed it."—Milner, pp. 210, 211.

And thus again Dr. Hase:— "As fast as he could wisely do so, and by all the means which an absolute monarch can bring to bear upon his favorite plans, Constantine gradually bestowed upon the church security, wealth, privileges, and everything which could make it attractive.—p. 103.

Not Yet.

"Not yet," said the fair young school-boy, There is time in the future for me; My fun must not be interrupted, The pleasures of life I must see. When I am a man I will tell you How the counsel of truth, so sublime, Reached the deep of my soul's affection, With radiance my heart to enshrine.

"Not yet," said that young man of twenty, My school summer days are o'er; And now in pursuance of business, For riches and honor I explore. Should God in his mercy thus bless me With riches, and honor, and fame, Riper years of my life in devotion Shall herald abroad his dear name.

"Not yet," said the man of business, My cares are too many to lay by; Soon I will retreat to the quiet of life, And then can get ready to die. But the rush of my business is such, I cannot find time now to pray, But if God will have mercy and spare my life, I will serve him at some future.

Roll on, ye years of oppression; Borne on by the flight of time; Bring back the sweet memories of childhood, That around me so dearly entwine. Come back to me dear old homestead, The laurel, the oak, and the pine; The school-house, the church-yard, the snow bells How sweetly in memory they chime.

Long years in exile I have wandered In the path that I knew was wrong; I neglected the advice of a mother For the gain of a paltry song. That gain to my soul has been bitter, That song to my ear gives pain; I'll fling to the fiend his own treasure, And seek mercy and pardon again.

"Not yet" is a thief of destruction, And hundreds are led in that throng— The monarch, the peasant, the drunkard, Are deceived by its syren song. Oh, may it never be your lot To spend years in folly and pride, To be chilled by the cold, sombre shadows Of the sorrows of life's ebbing tide. —Sel.

Hope of the Gospel.

By John Norton Loughborough

"But sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." 1 Pet. 3:15.

PROMISE OF LIFE.

We have already shown that eternal life is one feature of the Christian's hope, from the fact that we must be made immortal before we can inherit the kingdom of God. But, if we are immortal by creation, and have a principle in us that cannot die, and that is ever conscious, how can we be said to be hoping for eternal life? If man is in possession of such a principle, an immortal soul or spirit, he must then live eternally. If he already actually possesses eternal life, how is it that he is hoping for it. Paul says, "What a man seeth why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." Rom. 8:24. As eternal life is a matter of hope, the Christian is waiting for it. This is all plain, for eternal life is yet a matter of promise. John says, "And this is the promise that he hath promised us, even eternal life." 1 John 2:25.

And at this juncture, we will look at some of the promises of eternal life. Paul says of the righteous judgment of God: "Who will render unto every man according to his deeds; to them who by patient continuance in well doing seek for glory, honor, and immortality, eternal life." Rom. 2:6, 7. To evade the force of such testimony, some have said, "Eternal life means a holy life." The above text shows that eternal life is a reward to be given to the obedient. Patient continuance in well doing is a holy life, while eternal life is the reward for leading a holy life.

The lawyer who came to Christ inquired, "What good thing shall I do that I may have eternal life?" Matt. 19:16. Or, as Luke records it, "What shall I do to inherit eternal life?" Luke 10:25. Jesus answers, "If thou wilt enter into life, keep the commandments." What the saints receive by inheritance is their reward, and that is not bestowed here, but beyond the Judgment; "Knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ." Col. 3:24. Jesus emphatically states that eternal life belongs to the world to come. "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." Mark 10:29, 30.

Paul speaks very explicitly on the time and manner of receiving eternal life. "Fight the good fight of faith, lay hold on eternal life; whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ." 1 Tim. 6:12-14. They are exhorted to faithfulness till Jesus comes, because that is the time when the reward will be bestowed. He states farther down, in the same chapter, "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." Verses 17-19. The time to come, when they lay hold on eternal life, verse 19, is the same as the appearing of Christ, verse 14. That is the time, as we are showing, when the reward shall be given.

Paul, also, when speaking of his own reward locates it at Christ's coming: "For I am now ready to be offered, and the time of my departure [death] is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth [from the time of his death] there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." 2 Tim. 4:6-8. This shows clearly that the crown (reward) of righteousness, is to be bestowed at the appearing of Jesus Christ. This crown of righteousness is called "the crown of life." "Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him." James 1:12. See also 1 Cor. 9:25; 1 Pet. 5:4.

Another clear promise of eternal life is recorded by the beloved John: "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." John 6:39, 40. Wherein lies the danger of Christ losing those the Father has given him? It seems from the reading of the above text that if he does not raise them up from the dead at the last day, they will be lost. But it is the Father's will that they should have eternal life, so they will not be lost, for Christ will raise them up at the last day, to give them eternal life.

In verse 47 we read, "Verily, I say unto you, He that believeth on me hath everlasting life." But, say you, this texts tates that we already have eternal life. How, then, can it be a matter of hope? We have it by hope, or in prospect, the same as the apostle says, "We are saved by hope." Rom. 8:24. Some urge that this and similar texts prove that we have already entered upon eternal life and hence are in possession of immortality. To claim from such texts that we have by nature an immortal part, is inconsistent; for the eternal life spoken of in these texts is obtained by believing. "He that believeth on the Son hath everlasting life."

Verse 54: "Whoso eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day." Here again, those who take hold of the merits of Christ's blood become subjects of eternal life and will be raised from the dead to receive that eternal life at the last day. If they are not raised up as before shown, they will be lost. See also John 3:36 and 5:39, 40.

But, it is urged if it is true that we only have eternal life by faith, why is it said so positively "hath eternal life"? We read (1 John 5:12), "He that hath the Son hath life; and he that hath not the Son of God hath not life." Let verse 11 explain: "And this is the record, that God hath given to us eternal life, and this life is in his Son." We now see how the believer hath eternal life. He is not said to be already absolutely in possession of it; but this life is "in his Son." As if a person should say he had a thousand dollars when he had only a draft for that amount, the money being in the bank, yet he says he has the money because when pay-day comes he is so sure the draft will draw the money from the bank. So with those who comply with the conditions of the promise of eternal life, they have a sure promise that they shall have eternal life, if faithful, at the last day. They have eternal life, but it is their wealth in the bank of Heaven, while they have in their possession Heaven's draft (a sure promise) and the earnest of the Spirit, a witness of their acceptance by the Lord. When pay-day (the coming of Christ) comes, they will become possessors of the true heavenly riches, and receive "the crown of life"—the "incorruptible" inheritance. "Ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear then shall ye also appear with him in glory." Col. 3:3, 4. Our eternal life is in God, because he "only hath immortality." He is the only source from whence we can receive life eternal. It is said to be "with Christ," because upon him has been conferred, by his Father, the right of bestowing immortality and eternal life upon all that accept and believe on the Son and obey God. "As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him." John 17:2. "As the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man." John 5:26. Through Christ, then, we shall, at the coming of Christ, and the resurrection, receive eternal life from the Father, and in no text is it said that we shall receive it at any other time or by any other means.

TIME OF REWARD.

The words of Christ recorded in Luke are very significant in their bearing on the time of reward. He had been bidden to a feast: "Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just." Luke 14:12-14. The above is decidedly plain in its statement, without comment. It shows clearly that the resurrection is the time of reward.

Another testimony of Christ on the time of reward is found in his reply to Peter's inquiry as to what the disciples were to have. "Then answered Peter and said unto him, Behold we have forsaken all and followed thee; what shall we have therefore? And Jesus said unto them, Verily, I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:27, 28. There can be no dispute but here was a plain question it was the design of God that they should receive a recompense at that time, here was certainly a favorable opportunity to tell them so, for their minds were stirred up to the question. Does the Saviour's answer intimate anything contrary to what we have already presented? Nay, verily; but when the Son of man shall sit in the throne of his glory, they shall receive their reward.

But we learn more of this in Matthew's record of Christ's words, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on the right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:31-34. We suppose this will be at his literal second coming, for that is the time when he comes with all his holy angels with him. See Matt. 24:31.

But we will note Paul's testimony to the Romans: "For the earnest expectation [hope] of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now; and not only they [or that], but ourselves also, which have the first-fruits of the Spirit, even ourselves groan within ourselves waiting [to go to Heaven at death? no; but] for the adoption, to wit, the redemption of our body." Rom. 8:19-23. The creature spoken of in these verses we understand to be the saints of God. It cannot be the wicked, they have no earnest expectation of what is here presented. Neither can the creature be the beasts, as John Wesley thought, for then it would prove that every beast of the whole animal creation that ever existed would be delivered into the kingdom of God. The saints of God are "waiting for the manifestation [revelation] of the sons of God," that is, for it to be made known who are the sons of God. As stated in verse 23, they are waiting for "the redemption of our body." That is, for the change of the body from mortal to immortal, at the coming of Christ, which, with the people of God will end creation's groan.

He continues, "For we are saved by hope. But hope that is seen is not hope; for what a man seeth why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." Verses 24, 25. By the above testimony, Paul plainly represents that the saint of God is waiting and hoping for his salvation, and redemption of the body, or through the resurrection.

Compare the above with Paul's testimony to the Philippians: "For our conversation is in Heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body." Perhaps you are ready to exclaim that Christ comes at death. Where, in all the Bible, is there any authority for claiming that Christ comes at death? Sometimes, on funeral occasions, Matt. 24:44 is quoted and applied to death: "Be ye also ready; for in such an hour as ye think not the Son of man cometh." Thus the Son of man is made to mean death, while the book of God represents death as "the king of terrors." See Job 18:14.

J. N. Loughborough.

The Low Crib

A GENTLEMAN traveling in the South attended worship in a colored church, the colored pastor of which was remarkable for his high-flown styles in the use of words. On this occasion a white minister preached in a plain and direct style, adapted to his audience. In the season of exhortation which followed the sermon, an old negro thanked the Lord for the various blessings of the Sabbath and sanctuary, and added, “We thank thee that to-day we have been fed from a low crib.” The Protestant Churchman wishes that all preachers would remember that Christ’s flock are mostly little ones. Their necks are short. They can not reach high; and food placed in too lofty a crib is no better than none at all. They may then starve, though the food be provided, because they cannot get anything that will nourish them.

The Noblest Answer to Reproach

"If any one speaks ill of thee," says Epictetus, "consider whether he hath truth on his side, and if so, reform thyself, that his censures may not affect thee." When Alexander was told that the very boys laughed at his singing, he said; "Ah, then I must learn to sing better." Plato, being told that he had many enemies who spoke ill of him, said: "It is no matter; I shall live so that none will believe them." Hearing at another time that an intimate friend had spoken detractingly of him, he said: "I am sure he would not do it if he had not some reason for it." This is the surest as well as the noblest way of drawing the sting out of reproach, and the true method of preparing a man for the great and only relief against the pains of calumny.

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