Earlier text: Our Little WhileTransfiguration
By George E. Tack
Lo, on the palace dome of night,
Glitter the stars;
Silently from those mines of light
Fall silver bars. O’er the horizon’s darkened rim,
The golden haze
Floats, and each mountain vast doth limn
With pencil rays. Out from the city, silent forms
With faces grave
Ascend yon mountain, scarred by storms,
Where demons rave. Now on the summit men appear
From realms of light,
The ones whom Christ himself did cheer,
In their dark night,— Moses, the type of those whom God
Shall raise from dust;
Elias, of those caught from earth’s sod,
The living just. They speak of Calvary’s death of shame,
The burial,
And resurrection’s dawn of flame
O’er death and hell. And hark! the Father’s voice is heard:
“Hear ye my Son!
By tabernacle be not lured;
My will be done.” The glory fades, the voice is still,
The hills soft dream;
The four return through morn’s air chill,
Each face agleam. Far o’er the brightening azure sky,
Whose tapers gleam,
And flicker, ere they wane and die,
The sunbeams stream; And never, till the mountains flee
Before His face,
Shall men again such glory see,
And heavenly grace. The Seventh-day Sabbath a Perpetual Institution
By M. G. HUFFMAN
OUR Lord Jesus Christ, in entering upon his mission in this world for the salvation of mankind, said in one of his discourses: “Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one title shall in no wise pass from the law, till all be fulfilled.” Matt. 5:17, 18. This law, of which the Sabbath is a part, is perpetual, unchangeable. The seventh-day Sabbath being of divine origin, it was instituted to supply the perpetual moral need of man. “For the Sabbath was made for man,”—man in the broadest sense of the word,—for all men in all ages. The very nature of the law establishes the Sabbath as a perpetual institution. The Sabbath was made for all men in the Old Testament times, and for all men in the New Testament times; hence it can not be abrogated. Christ has not abrogated the law of the Sabbath. The Sabbath was made before man sinned; therefore the seventh-day Sabbath institution was made and kept before the time of Abraham, Isaac, or Jacob. The Sabbath was given to ancient Israel as a perpetual memorial and comes from them to us. Christ lifted the Sabbath up out of the Jewish tradition, and gave it to us in its original design and purpose, for man's spiritual and eternal benefit. The Sabbath institution is not something independent of the seventh day of the week, an institution that can be moved either backward or forward, and placed on any day of the week. No, no; “the seventh day is the Sabbath,” a part of God's eternal purpose. It constitutes a sign between man and his Creator, by which man may know that the Lord is God, and that there is none else; and the Word declares: “This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.” Who Is My Neighbor ?
By H. A. S.
Thy “neighbor”? It is he whom thou
Hast power to cheer and bless;
Whose aching head or burning brow
Thy hand may soothing press. Remember this, my brethren and sisters. Hands and tongues may either assail or defend, grieve or cheer your neighbor. And it may be that that very neighbor is “one of the least” of His brethren; then by and by you will hear the “Inasmuch” of Matt. 25:40, 45. HELPLESS infant, baby boy,
Mama’s pet and papa’s joy!
Pride of their fond hearts to-day,
Smiling in your baby way
At the little world you see
As you lie on mama’s knee,
Looking up with pink, fat face—
Innocence and baby grace. What more sweet than baby charms
Nestled there in mother’s arms?
Folded to her heart, so true,
Who would give her life for you!
New-born love is pictured there,
On her brow so pure and fair;
And her heart is filled to-night
With a mother’s fond delight. For baby kisses freely given,
Thanks ascend in prayer to Heaven
From two hearts whose joy to-night
Fills the soul’s deep measure quite.
O, what rapturous love they feel,
When beside thy crib they kneel,
As the evening shadows fall,
Making pictures on the wall,
Thinking of the years to be,
As they pray, dear one, for thee. Baby boy, no tongue can tell
Things which in the future dwell;
But the Lord, whose smiles endure,
We will trust to keep thee pure;
We will trust his love and power,
To protect thee every hour
From the harm along life’s way,
Watching o’er thee night and day.
Loving angels, in your joy,
Guide aright our darling boy! How About Your Dress?
By Cyrus Simmons
FASHION, always unsatisfied and unsatisfactory, changeable and arbitrary, forbids the exercise of reason, and dulls the sense of propriety. It is a golden calf made out of the jewelry and trinkets of its own devotees, set up in this wilderness of sin, and worshiped by vain idolaters in the very presence of God's violated law. How can eyes enlarged with paint (Jer. 4:30, A. R. V., margin) spiritually discern the Saviour? When fashion and show are apotheosized, our backs are turned on God. Is not the body more than meat? The One who asks this question desires to clothe his children “with the garments of salvation,” and cover them “with the robe of righteousness.” Isa. 61:10. God is interested in our very clothing. He has extended an invitation to a royal function, and all who attend must be properly dressed. Are you called to the marriage supper of the Lamb? Then you are blessed. Rev. 19:9. “Speechless” will those be who have not on “the wedding garment.” Matt. 22: 11-14. “I counsel thee to buy of me . . . white raiment, that thou mayest be clothed.” Rev. 3:18. The order must be placed above, where the garment is “woven in the loom of heaven.” After purchasing, we must learn how to keep it. This, we are told, is done by watching. Rev. 16:15. When the Lord will return from the wedding, he will bless those servants whom he shall “find watching” (Luke 12:35-37), and who have kept their garments. Marriage is a figurative expression of an inauguration. The wedding spoken of tells when Christ is married to the bride, the New Jerusalem. Rev. 21:9, 10. Christ is inaugurated King when the Son of man receives from the Ancient of days, the Father, “a kingdom.” Dan. 7:13, 14. This ceremony takes place in heaven. The wedding garment not only makes one a fit guest, but enables him to respond to the call, and, through faith, to attend the marriage, and to go out to meet the Bridegroom when the cry is made, “Behold, the Bridegroom cometh.” Matt. 25:6. While the Saviour is dressing his subjects for this great event, the enemy is taking up the minds of the people with extravagant and unnecessary ornamentation of the body. An everlasting companionship with Christ is promised to those of this generation who continue to wear his robes of righteousness. A beautiful dress is temporal; a beautiful character is eternal. The powder-puff and plastic paints may please man; but the beauty of holiness pleases God. A new creature, or a new creation in Christ Jesus, is clothed with his glory. Strive for the inner adornments; they will shine through, “even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” 1 Peter 3:4. Jailing the Fly
By Clifton F. Hodge
WHY shut ourselves in prison, and give our enemy, the house-fly, the full freedom of undisputed possession of the great out-of-doors? Why be annoyed by screens which but half do the work they are intended for? Why have the fly about at all? As long as the fly was known merely as an annoying nuisance, there was little chance of enlisting concerted effort for its suppression. Now that it is convicted of being the bearer of all manner of germs of disease, its extermination has become the most urgent next step toward cleanly living. The fly breeds chiefly in stable manure, but will breed also in almost any decaying filth, animal or vegetable, and only ten days are required for eggs to hatch and the mature insect to emerge. We can not too strongly advocate intelligent cleanliness; but even if all stable and barnyard accumulations were plowed into the field weekly, there would still remain, in the cities, the gutters, sewers, dumps, and all sorts of accidental accumulations anywhere; and in the country, the miles of roadsides and acres of pasture. It is treason to give food and comfort to an enemy. If there is no more free feeding, there will be no more breeding. However, the “fly-tight” garbage can, now insisted upon by boards of health, is designed to drive the famishing creatures into our houses to feed. Invite them into the cans, but catch every one that enters. Everything most attractive to flies can be placed in this receptacle, and by attaching the trap, it becomes a veritable vacuum cleaner for flies. You may “shoo” the same fly a hundred times. You do not have to catch it but once. Easier yet, give it the chance, and let the fly catch itself. Effective trapping at the most attractive feeding-place on the premises—it may be the garbage can of a home, or a room or shed in which waste matter is collected in larger establishments—would render window and door screens unnecessary as a protection against Musca domestica. A fly seeks its food entirely by smell, and will crawl in to it through any dark crack. After feeding, it will fly up to, or crawl toward, the light. Before storms, evenings, or when savory cooking is going on, flies are attracted to the kitchen. If we have a screen covering the entire window on the outside, a simple device will catch the flies as fast as they come. Two narrow strips of thin wood or tin, fastened at their lower ends to the outer edges of the screens, and the upper ends nearly meeting at the center of the upper part of the screen, guide the flies to the small opening into the wire-cage fly-trap. These will not go back to the stable to lay their eggs. Where stable cellars are necessary, the so-called “fly-tight” construction so often insisted upon by authorities is calculated to keep up the supply of flies forever. Millions of eggs may be laid in the material before it is put into the cellar; the warm material is the best possible incubator; as they hatch, the flies will swarm out whenever the place is opened, as it must be daily. Suppose we have at least one window on the sunny side, and have it screened with durable wire net. Then the flies, as they hatch, will swarm to this window to get out, and by the usual guide-strips we may lead them to an opening near the top, into a trap. Then, too, the odor from this window will attract the flies which are seeking a place to lay their eggs. If we shut them out, they will9find some other filth in which to lay their eggs. By means of guide-strips on the outside of the screen, invite them in—into another trap. Thus we catch them “coming and going.” A simple, effective means of poisoning flies is to fill a good-sized bottle with a two-per-cent solution of formalin, the common germicide. Place a saucer over it and invert the whole. A nick is broken in the mouth of the bottle, or it may be set up on a bit of chip, so that the liquid will partially fill the saucer. A small slice of bread, covered with sugar, is placed in one side as an added attraction. Both bottle and saucer may be mounted in a wooden or wire bracket, so that it may be hung in any sunny corner about the stable or porch; or, with a little shelf tacked in place, the bottle may be simply leaned up in a corner. During hot, dry weather, with no other water near, this device will cover the back porch or stable floor black with flies. It is quite possible some such poisoning method, worked out-of-doors, would prove the cheapest and easiest way of dealing with the whole fly problem. The bottle keeps the strength of the solution, and doles it down as needed, so that, once set, it requires no attention for weeks. The garbage-can trap is very simple. A hole is cut in the cover of the can just the right size for one of the familiar wire traps to fit over. A special rustless trap for this purpose is now being made. The fly is attracted from a great distance by the odor. It can not get into the can, but invariably walks into the trap. By count I once caught 2,500 flies in fifty-five minutes in such a trap at the rear of a grocery store.— Clifton F. Hodge, Ph. D., in Good Housekeeping for June. John Wesley and Dr. Adam Clarke on Tea-Drinking
By K. C. Russell
THE evil effects of tea-drinking, with the benefits accruing from abstinence therefrom, are clearly set forth in the following letters written by John Wesley, the founder of the great Methodist Church, and Dr. Adam Clarke, the celebrated Methodist commentator. Let Methodists and all others take notice. Wesley says:— “After talking largely with both men and women leaders, we agreed it would prevent great expense, as well of health as of time and money, if the people of our society could be persuaded to leave off drinking tea. We resolved ourselves to begin and set the example. I expected some difficulty in breaking off a custom of six and twenty years’ standing; and the first three days my head ached, more or less, all day long, and I was half asleep from morning to night. The third day, on Wednesday, in the afternoon, my memory failed me almost entirely. In the evening I sought my remedy in prayer. On Thursday morning my headache was gone, my memory was as strong as ever, and I have found no inconvenience, but a sensible benefit in several respects, from that very day to this.” “Seventeen years ago I met with Mr. Wesley’s letter on tea. I read it, and resolved from that hour to drink no more of the juice of that herb till I could answer his arguments and objections. I never saw that tract since, but from that day until now I have not drunk a cup of tea or coffee. For these things I mostly found a substitute in the morning; and when I could not, I cheerfully went without; and in their place I never took anything in the evening. By this line of conduct I have not only joined hands with God to preserve a feeble constitution, but I can demonstrate that I have actually saved two whole years of time, which otherwise must have been irrecoverably lost; and perhaps my soul with it, for I have often had occasion to observe that tea-drinking opens the flood-gates of various temptations.” Worry a Disease
By D. H. Kress
WORRY is a disease. The same poison that produces rheumatism is frequently responsible for feelings of depression and worry. Irritants circulating in the blood may be deposited in the joints. When this is done, gout results. If deposited in the muscle sheath, they produce rheumatism. If deposited in the brain, they may produce irritability, impatience, depression, and worry. The thing to do is to correct the habits of living, and thus get rid of these poisons. In many instances worry will then disappear. In the endeavor to get rid of rheumatism we recognize that there are certain things we must do. The doctor may say, Give up the use of tea and coffee, and do not use meat. He may give some other sensible advice, which, if followed, will enable one to get rid of the disease. The patient goes about getting rid of rheumatism in an intelligent manner, and he must go about the worry disease in the same way. Known sin may, of course, be responsible for feelings of depression. If so, there is a legitimate way out of the trouble; but frequently this feeling is due to physical causes. In fact, most of our ills, whether physical or mental, may be traced to some physical cause. It was the mixed multitude, who refused the food prepared by angel hands, who were constantly worrying and complaining. They wanted their accustomed food, and found fault because it was wisely withheld. When their request was granted, it brought sickness and leanness of soul. If they had cheerfully submitted to the use of the simple food, they would undoubtedly have been helped. God allows afflictions to come as warnings. When we are on dangerous paths, it is an act of mercy to have a red light held up to notify us of the danger. Depressed feelings are many times danger-signals and should be heeded. Careful inquiry will frequently point to some dietetic error as being responsible for them. Worry and feelings of depression may be cultivated. Some people seem really to enjoy poor health. They talk about it all the time. In this way they dig about and cultivate this useless and harmful plant. This habit tends to undermine the health. We must talk courage, and faith, and good cheer, and “against hope believe in hope.” Efforts must be made to put down every feeling which exerts a depressing or harmful influence upon us. When depressed, begin to sing. After all, there are many things to be thankful for. The rose-bush is not all thorns. A good way to drive away the blues is to do an act of kindness to some one who is worse off than we ourselves. “Is thy cruse of comfort failing?
Rise, and share it with another;
And through all the years of famine,
It shall serve thee and thy brother.” “Give, and it shall be given unto you,” is a divine law. As we give, so God imparts. Giving is living; denying is dying. To create sunshine for those about us and assist the needy is one of the best ways of getting rid of feelings of depression and worry. It was not until Job prayed for his friends that God turned his captivity, and gave him twice as much as he had before he was afflicted. The Road to Happiness
By Annie Johnson Flint
THIS is the road to Happiness:
Start Now, from Where You Are;
“Turn to the Right and Keep straight
on,”
And you’ll not find it far. Along the Path of Willing Feet
And over Heartsease Hill,
Across the fields of Sweet Content,
The stream of Glad Good Will;
Then through the lane of Loving Heart,
The gate that’s called To-day,
And down the steps of Little Things
Into the Common Way. And take the Cloak of Charity,
The staff of Wise Employ,
A loaf of Bread of Daily Grace,
A flask well filled with Joy;
A word of cheer, a helping hand
Some good to give or share,
A bit of song, a high resolve,
A hope, a smile, a prayer. And in the Place of Duty Done,
Beside the Door of Home,
You’ll find the House of Happiness;
For Happiness does not roam. *—Annie Johnson Flint, in Sunday
School Times.* The Bible, Star of Eternity
“Most wondrous Book! bright candle
of the Lord!
Star of eternity!—the only star
By which the bark of man could navigate
The sea of life, and gain the coast of
bliss securely.”
“Not as though I had already attained,” wrote the apostle Paul, “either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” Phil. 3: 12. THIS he said after thirty years of following Jesus. And he doubly emphasized the lesson of Christian growth, repeating: “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” A Wrong Standard.—The apostle set no standard of mere fleshly attainment. “We dare not make ourselves of the number,” he said, “or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.” 2 Cor. 10: 12. His standard was the righteousness of Christ — ever inciting him to press onward and upward “toward the mark.” An Illustration.—A graphic illustration of the wrong way of gaging one’s progress was given by J. N. Andrews in the REVIEW of Dec. 29, 1868:— I meet with many persons who feel certain they are making progress heavenward when I fail to discover wherein they have gained any ground in months, or perhaps years. The explanation seems to be this: The world is making a fearful rush to perdition. The man who makes no advancement in the way to life, and who may be even slowly but steadily tending toward perdition, as he observes the world pass him with such speed in that direction, may even suppose that he is really making considerable progress toward the city of God. I may illustrate this by the fact that often when looking out of the car windows on one side, I believe my car to be advancing when it is really standing still, and I am deceived by seeing a train that is going the other way. Looking out of the other side of the car shows me my mistake. I then see that we are not advancing at all, and sometimes that we are even losing ground. We need not be deceived. We are not to compare ourselves with others, but with Christ. Personal Religion Versus Denominational Religion
By Francis M. Wilcox
A PERSONAL experience in God is necessary to the salvation of every soul. This is strongly and repeatedly emphasized throughout the Scriptures of truth. The call of God primarily is not to man in a community sense, but to each individual: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” In response to this call, there must be the exercise of a personal faith. “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed.” For the acceptance or rejection of this call every man is made accountable. “So then every one of us shall give account of himself to God.” And in the day of final reckoning every man will be judged according to his works, and the reward will be proportionate to the fruits of his labors. “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Of that day of final awards the prophet Ezekiel declares: “Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.” One great danger which has threatened the church in every age is that this vital truth of a personal and practical Christianity would be forgotten. Israel of old forgot it. In consequence the form was substituted for the substance, the letter for the spirit, and trust was placed in service and ceremony rather than in real heart work and personal experience. The writer of these words and the readers thereof confront in their religious experience the same danger. We have a beautiful system of truth, we are connected with a progressive movement. There is much to draw out our interest, enlist our activities, and arouse our enthusiasm. We rejoice in the spread of the message through the printed page and gospel herald. We view with pleasure the large force of youth in our schools who are preparing for service. We are confident that this movement in which we are engaged is of divine origin, and that its speedy and glorious triumph is assured. But we may see all this, feel all this, and believe all this, and yet fail to comprehend the full significance of the gospel message as applied to personal needs. We may have a sort of denominational religion, but fail in obtaining a personal experience in God. Against this we are warned in the message to the Laodicean church as found in Rev. 3:14-21. Saul before his conversion possessed a denominational zeal, but it took a personal revelation of Christ to show to him his own individual need and to transform him into the apostle to the Gentiles. Peter was foremost in proclaiming his loyalty, but not until Christ looked on him, and his heart was broken, did he reach a saving personal knowledge of Christ. The apostle Paul recognized his danger, even as a gospel messenger, of being a castaway. Our danger is equally great. Belief of a system of doctrines or faith in the triumph of a cause can not be substituted for faith in a personal Saviour. Faith in the conversion of others will not avail for the application of the blood of Christ to our own needs. We must see Jesus as our personal Saviour, as the One who forgives our sins, and who speaks peace to our souls. He must dwell in our lives by his blessed Spirit, purifying our purposes, subduing our iniquities, and conforming us to the likeness of the divine example. With this personal knowledge of Christ in our lives, we shall be able to bring others to the same Fountain of cleansing and blessing. The need of the church of God to-day is not a denominational religion, but a personal, living faith, which will apply individually the gospel of the Lord Jesus Christ. May God give us hearts to seek for this personal experience. We should take time to cultivate the Spirit’s graces. As gospel laborers, as institutional workers, we are in danger of forgetting God while engaged in his work. Let us take time from life’s busy activities to become acquainted with Jesus. This will prepare the way for the inflowing of the Spirit, for the glorious manifestation of divine power, which will attend the labors of the remnant church. This experience will make us more loyal to the truth, more eager to carry the gospel to those in darkness, more zealous in placing our property and our very lives upon the altar of service as an evidence11of our love for the One who has taken us into such close and sweet communion with himself. This personal relationship can be attained through the confession of sin, through consecration and submission, through prayer and faith and watchfulness, through the study of the Word, and the blessed ministry of the Holy Spirit. God is anxious to unite with us in bringing it about. May we avail ourselves of the means which he places within our reach, and of the present opportunity to gain in him that experience which will make our efforts effective here, and bring to us personal salvation in his kingdom. Leading the World
By C. M. S.
FROM a study of the prophecies of Revelation we have for many years understood that the United States was to play a leading rôle in the last great world movement brought to view in that scripture. Recently at the installation of a new pastor at the Vermont Avenue Christian church in Washington, D. C., Representative D. T. Morgan, of Oklahoma, made this striking statement:— Washington being the political center of the country, it is easy to suppose that it will one day be the religious center, and that the sect gaining control here will be able to disseminate its ideas throughout the country and have an enormous following. Here in Washington, where the highest ruler on earth resides, and where decisions are rendered from the highest tribunal in the world, a spirit of religion should pervade and accompany the political influence to all parts of the country and world.
The fulfilment of this statement would be a perfect fulfilment of the prophecy of Revelation in reference to the work of that power represented by the two horned beast. And it is significant that in this statement of Mr. Morgan's we have the prediction of a union of church and state in this country. That is what is involved in his declaration that “a spirit of religion should pervade and accompany the political influence to all parts of the country.” The movement to weave religion into the legislation of the land is gaining ground constantly; and in spite of the fact that there are those yet in the national Congress who stand loyally against this dangerous innovation, the great volume of the religious forces of the country is directing its power and influence in that direction. The unification of the great religious denominations of the country and of the world is already started and well under way, and the ever-increasing influence of the Roman Catholic Church at the head of our government indicates the direction which this unification and control will take, once it has been fully achieved. It was not many months ago that Cardinal Gibbons in Baltimore took occasion to commend the Episcopal Church for having “advocated in strong and earnest language the reunion of the various Christian churches.” He said:— I pray with them that the day may be hastened when the words of our common Redeemer, Jesus Christ, may be fulfilled; that there will be one fold and one Shepherd. However, this consummation can only be attained when all Christians shall recognize the one chief Pastor.
It is not to be a matter of compromise with the Protestant churches and the Catholic Church, each surrendering some of their contentions and uniting on a common ground; but it is to be a surrender absolute on the part of professed Protestants, that they all may meet on some common ground dictated by the Roman hierarchy. Then will it be said that they have entered one common sheepfold, and are under the direction and care of one shepherd, the representative of Jesus Christ on earth, the Pope. In his first letter to the church at Thessalonica the apostle Paul said to the believers: “For this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God.” This is a sufficient cause for thankfulness in behalf of any church. Prosperity is assured to every individual and to the church as a whole, when the Word of God is thus accepted. This is the foundation of all genuine Christian experience. A growing weakness, which must end in a complete departure from the true faith, is the inevitable consequence of treating the Word of God as if it were the word of men. So it was in the great falling away which plunged the church and the world into the dark ages. There arose men “speaking perverse things, to draw away the disciples after them;” the human interpretation of the Word of God took the place of the Word itself; and thus the living power of the Word was made of none effect. Darkness settled down upon the world because the Word of God, which is a lamp to the feet and a light to the path, was practically taken away from the people. In the Reformation of the sixteenth century, and as the strength of that movement, an effort was made to restore the Word of God to its rightful place as the voice of God to each individual. Its teaching on any subject was presented as final and authoritative. Thus the historian D’Aubigne says:— The sole and infallible authority of the Word of God was the primary and fundamental principle of the Reformation. Every reform in detail that was afterward carried out in the doctrine, morals, or government of the church, and in its worship, was but a consequence of this first principle. In these days we can scarcely imagine the sensation produced by this elementary and simple but long-neglected truth. The same historian says, again:— The Reformers and the apostles set up the Word of God as the only light, as they exalt the sacrifice of Christ as the only righteousness. By mingling any authority of man with this absolute authority of God, or any human righteousness with this perfect righteousness of Christ, we vitiate both the foundations of Christianity. And in “the famous Protest that henceforward gave the name of Protestant to the renovated church,” we find the following statements:— Now, seeing that . . . there is no sure doctrine but such as is conformable to the Word of God; that the Lord forbids the teaching of any other doctrine; that each text of the Holy Scriptures ought to be explained by other and clearer texts; that this holy Book is in all things necessary for the Christian, easy of understanding, and calculated to scatter the darkness; we are resolved, with the grace of God, to maintain the pure and exclusive preaching of his only word, such as is contained in the Biblical books of the Old and New Testaments, without adding anything thereto that may be contrary to it. This Word is the only truth; it is the sure rule of all doctrine and of all life, and can never fail nor deceive us. He who builds on this foundation shall stand against all the powers of hell, whilst all the human vanities that are set up against it shall fall before the face of God! This was the platform of the Reformers. This is the foundation upon which Protestantism was built. This is the foundation of a genuine Christianity. But a great departure has been made from the principles laid down by the Reformers. The very foundation of Christianity has been removed. The Protestantism of to-day is not the Protestantism of the sixteenth century. That which is known as the “Higher Criticism,” or the “New Theology,” or the “New Experience,” is in reality another falling away from the Christianity of the early church. This evil principle has been at work for a long time, undermining confidence in the inspiration and authority of the Scriptures; but it has come out openly in its warfare against the position that the Bible is the word of God. In support of these strong statements we present some quotations from two journals which may be regarded as leading exponents of this modern infidelity. In the Outlook (New York), some time ago, appeared an editorial under the heading “The New Religious Experience,” from which we take the following extract:—12 The new religious experience looks for its final authority to the Voice within. The secret of whatever authority it recognizes in either church or Bible is the response which the soul makes to the word which they utter. . . . The New Experience is more slow to recognize that the authority of the Bible is of the same description as that of the church, but it is gradually and half-unconsciously coming to this faith. A text of Scripture is no longer conclusive as to doctrine; a precept of Scripture is no longer conclusive as a command. The Bible is less and less looked upon as itself the word of God—a title never in the Bible applied to the Bible; it is looked upon as able to evoke the word of God in the soul of man. In another issue of this journal, after quoting a statement from the Sun (New York), that “a very great change, a tremendous religious revolution, is involved in this new view and new method of criticism of the Bible so generally accepted on the authority of science and scholarship, and even of teachers of religion and theology themselves,” the Outlook says:— It is clearly worse than futile for clergymen to insist that there is no such revolution; clearly it is their duty to prepare their congregations to meet it, by showing them that the religious life is not identified with, nor dependent upon, the old unscientific view of the Scripture as an infallible rule of faith and practise, and as constituting, not merely a supreme minister to faith, but the foundation on which faith must rest. In another journal, the Independent, there was published an editorial under the heading “The Recession of Inspiration,” from which we take the following:— The church has by this time learned that the Bible is not the one final source of authority in religion. We have learned that we may and must judge the Bible. First, we must judge whether it is an inspired authority, and then we must judge of the nature of its inspiration as a whole, and of the value of its several parts. This implies that there is something above the Bible by which it must be tested, and that something is another form of the voice of God. It is the reason and the conscience, our intellectual and our moral sense, enhanced and clarified as far as possible, which are the likeness and the utterance of God in us. Thirty years ago the religious sense of Protestantism in this country would have been greatly shocked by such utterances as these, but the undermining process has been carried on so gradually that the people have hardly realized that the foundation of Protestantism was being removed. And even now there seems to be such a fascination in the idea of a scientific view of religion, and of “the scientific relation of man to God,” that men are abandoning their faith in the Word of God, and resting their confidence in science falsely so called. It is time for a new protest. It is time to remember the instruction and the charge given through the apostle Paul: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. . . . I charge thee therefore before God, and the Lord Jesus Christ, . . . preach the word.” It is time to raise the cry throughout the whole world: “Fallen, fallen is Babylon the great. . . . Come forth, my people, out of her, that ye have no fellowship with her sins, and that ye receive not of her plagues.” It is time to give the threefold message in the power of the Spirit.