It appears to the writer that this is the greatest hindering cause to the success of the Christian ministry to-day. Selfishness, worldliness, and pride are the commonest sins of which the professor is guilty, and in many instances have killed the spirituality of the church, weakened its influence for good, and sapped its very life; consequently, we have a large number of virtually dead churches, with pastors who have not witnessed a conversion in their congregation in three, four, and five years. Now, this is a sad state of affairs, and yet it is a fact which the writer dares to make as a truthful statement.
I am a Methodist, and a lover of all good men, and with all due regard to the good men occupying these pulpits, I will say if I were a pastor and had not had a conversion in my congregation in two or three years I would feel like closing the Bible and never reading another line upon its sacred pages, and never entering the door of a church again.
Now, the main and first reason for this condition of things is, in the writer's opinion, due to a failure of the ministry to secure the baptism of the Holy Ghost; and, secondly, the large number of non-believing or unconverted people who have gained admittance to the church of God, thus filling the churches with unconverted souls, who know nothing of the principles of the Christian religion, experimentally or practically. What are we to do? Whose fault is it? It certainly is not God's fault, as He is ever merciful and wills not the death of any man, but that all should turn and live. Now I believe that if we are "instant in season and out of season," preaching the Word, and that preaching is accompanied by the power and influence of the Holy Spirit, the work would be done, for "My Word shall not return unto Me void," saith the Lord.
The object of this writing is to show, first, the cause, and, secondly, its effect upon the world and the church, and, if possible, to suggest a remedy. As I have said, the unbelievers or unconverted people in the church are largely responsible for this condition, because their tastes, desires, habits, and general character are not in sympathy with the church, tho they may give of their means to forward the cause; for if, says Paul, "I have all wealth, and give all my goods to feed the poor, and have not love, I am nothing." Their tastes are vicious; they love their wine; they associate with wicked men; their desires are of a worldly character; and they are known to profane God's name, break the Sabbath, attend the circus, theater, the race course, the drinking saloon, the dance hall; and in their lives there is an almost total absence of that brotherly love and Christian fellowship which should, and always does, characterize the true child of God toward the brethren.
Now, can such men be called Christians? and have they any influence for good in the church or out of it?—Certainly not; hence such characters become stumbling-blocks in the way of sinners and a clog in the wheels of Zion.
The influence of such men in the world, much more in the church, is for evil, and the effects of such an influence are not felt less in the world than by the church. "One sinner destroyeth much good," says the Word of God. So it is that such characters will keep many would-be good men out of the church. It should not, but does in many instances to my knowledge.
Its effect upon the church is of a twofold nature; it keeps other good men out, and has a tendency to throw cold water, as it were, upon every movement of the church, by suppressing the zeal and enthusiasm of the more progressive Christians. It simply resolves itself into this: The man is a hypocrite, the world sees it, and says to the church, "Better convert the members you have before soliciting me to be a Christian."
O brother ministers, let us seek the inspiration of the Spirit; let us seek the baptism of the Holy Ghost, to set the seal of God's approving smile upon our work, that we may become more earnest and zealous in the discharge of our duty, and feel the burden of souls so heavily that we may supplicate a throne of grace with more importunity, power, and earnestness, until God shall hear us and bless our labors more abundantly! O fellow-Christians, let us be consistent; let us be true to God, the church, and ourselves, by living a righteous and godly life in this present evil world, that we may thereby become "living epistles, known and read of all men"! "By their fruits ye shall know them," saith the Lord. That each one of us may thus live close to God, and humble, and unoffending toward our fellow-man, and be able under God to turn many from sin unto righteousness, that many stars may adorn our crowns in that day, let us be prayerful, be faithful, have patience, watch, and wait.
The only remedy, in the writer's mind, is a holy ministry, a live spiritual church, and an active, working brotherhood, united and bound together in the bands of Christian love, such as was exhibited by the good Samaritan when he administered to the poor fellow who, on his way to Jericho, fell among thieves, and was beaten and left for dead—dressed his wounds, placed him on his own beast, carried him to the inn, and arranged for his maintenance. A pure church—a godly membership—is certainly essential to success in winning souls to God.
E. P. COBURN.
Starkville, Miss.
HOPE.
By Dr. Samuel Johnson
HOPE is necessary in every condition. The miseries of poverty, of sickness, or captivity would, without this comfort, be insupportable; nor does it appear that the happiest lot of terrestrial existence can set us above the want of this general blessing; or that life, when the gifts of nature and of fortune are accumulated upon it, would not still be wretched were it not elevated and delighted by the expectation of some new possession, of some enjoyment yet behind, by which the wish shall be at last satisfied and the heart filled up to its utmost extent.
Hope is, indeed, very fallacious, and promises what it seldom gives; but its promises are more valuable than the gifts of fortune, and it seldom frustrates us without assuring us of recompensing the delay by a greater bounty. —Dr. Samuel Johnson.
ALONE.
By A. F. Ballenger
ALONE in the manger,
Alone in the flight,
Alone with the Pharaohs,
Alone in the night.
Alone with the priesthood,
Alone in His youth,
Alone with their blindness,
Alone with the truth.
Alone with our sinning,
Alone with its blight,
Alone with the tempter,
Alone in the fight.
Alone with the woman,
Alone with her shame,
Alone with a pardon,
Alone in her name.
Alone with our sickness,
Alone with our pain,
Alone with our scarlet,
Alone with its stain.
Alone on the mountain,
Alone on the sea,
Alone in the garden,
Alone on the tree.
Alone with our heartaches,
Alone with our tears,
Alone with our burdens,
Alone with our fears.
Alone in the darkness,
Alone in the gloom,
Alone in His dying,
Alone in His tomb.
A. F. BALLENGER.
THROUGH PEACE TO LIGHT.
By Adelaide Procter
I do not ask, O Lord!
That Thou shouldst shed
Full radiance here;
Give but a ray of peace,
That I may tread
Without a fear.
I do not ask my cross
To understand,
My way to see;
Better in darkness
Just to feel Thy Hand,
And follow Thee.
Joy is like restless day,
But peace divine
Like quiet night.
Lead me, O Lord!
Till perfect day shall shine,
Through peace to light.
—Adelaide Procter.
WHAT CONSTITUTES THE MONEY POWER.
By T.
MUCH is being said in these times about the money power. And in the minds of a great many, judging from what they say, the money power embraces all those who have property or a bank account. The well-to-do farmer, with eighty or a hundred acres of land and a good house and barn on it, and the prosperous village merchant, in short, any one who has a little something ahead, comes in for his full share of censure, because it is claimed he belongs to the money power.
But those who talk in this way are not well informed. When the wealth of the country was divided among the farmers, the mechanics, and the merchants generally, there was no money power. And those who still own their small farms and small places of business are about as far removed from the money power as are those who are wholly dependent upon what they earn each day.
The real money power is confined to the hands and brains of a very few men. Those who regulate the prices of grain, wool, cotton, coal, freights, etc., by their manipulations, and who hold the financial interests of the country within their grasp, would not sum up more than a thousand or so men. And the farmer with his farm, the mechanic with his tools, and the village merchant with his store, even tho for the present they may be in comfortable circumstances, are all alike under the heel of the money power.
The money power being in the hands of such a few men, it is easy for it to have its agents everywhere, and to direct affairs with such precision that no one of the money kings will suffer, except in very rare instances. The interests of the great money men are usually so identical that they are seldom at war with each other, but they are, with but few interruptions, in a constant combine to gather the wealth of the world into their already bursting coffers.
This money power keeps its agents at the national capital, in State Legislatures, and in city councils, and no legislation is permitted that is contrary to its interests. It gets "corners" on the necessaries of life, and places the whole country under tribute. It monopolizes the coal, the minerals, the petroleum, the forests, the railroads and telegraphs, the leading manufacturing interests and such like industries, and the large profits from these various sources are gathered into the chests of these few men of colossal wealth.
This money power, as Mr. Ridpath has called it, is an "invisible empire." It has entrenched itself, not in one country nor in two, but in every kingdom, republic, and empire in the whole world. No nation declares war, or enters upon any important business or enterprise, without consulting the barons of wealth. They have it in their hands to restrict or expand the circulation of money, and they make princes and kings bow in submission before them.
Men have always had a disposition to grasp all the wealth they could. But modern inventions and discoveries, in facilitating travel and communication, have made it possible for the princes of the money power to concentrate wealth into a few vast fortunes, the like of which are unparalleled in history or the wildest stories of fiction.
Those who control such immense fortunes are men of unusual ability, and are schooled in all the arts of extortion, bribery, business trickery, sharp dealing, and the like, and, while some of them profess great piety, yet their acts can not be said to be in harmony with the Golden Rule by any means. Their greedy love for gain so completely fixes their eyes upon their treasures that they seem completely oblivious to their inconsistencies and hypocrisies.
This great money power operates upon an immense scale. Its transactions are extended from nation to nation. Kings and presidents are accredited before the world with doing this or that, and certain patriotic reasons are advanced to justify the course pursued. But under the throne or behind the President’s chair is the money power in concealment. The visible king of the visible nation is supposed to be doing wonderful deeds for the good of his subjects. But the invisible rulers of the "invisible empire" of wealth hold everything under their sway, and armies are equipped and navies built for their personal gain.
But this great money power, reaching from nation to nation and gathering such fabulous sums of wealth into its hands, does not center in itself all the oppressions that are charged to the greed of gain. There are local money powers, as well as national and international ones. There are men in almost every city and village who are following the spirit of the age in amassing large fortunes simply for the sake of owning so much hoarded wealth. And in the gathering of this wealth the methods employed are not always free from oppression and injustice.
The people see this concentrating of wealth into the few hands that possess the advantages that enables it to be done, and they also see and feel the oppression and stinging poverty that follows in its train. And the time is not far distant when revolution and rioting will bring paleness to the faces of the rich and fill their hearts with despair. In the very nature of things it can not be otherwise. The world was never so full of discontented men. And the wanton display of wealth by those who possess it is at the bottom of the major part of this discontent.
And one of the worst features in connection with these imminent struggles is that there is the bitterest kind of hatred growing up in the minds of many men against any one who has either money or property. They do not discriminate between the great money baron whose grinding heel is on the neck of poverty, and the honest man who owns a farm or mercantile business and who conducts it honestly and helps rather than oppresses his fellow-men. And when the time of revolution comes, many of the innocent and upright must suffer with the guilty.
How much better it would be if the men of wealth—men who have multiplied millions that they can never use—would turn this money to account by relieving distress, and educating this poverty-stricken and discontented army of men, women, and children into habits of industry, economy, and uprightness. It is an easy thing to curse the tramp when he comes cowering at your door for a crust of bread. But it will be very different when the storm breaks, and angry mobs, overriding law and order, come demanding whatsoever their fancy or caprice may suggest.
Men may philosophize and speculate about this problem of capital and labor all they like. They may seek to soothe themselves with Utopian ideas concerning it if they will. But, nevertheless, there is a dark storm gathering, and it must of necessity soon burst upon the whole world. And there is one way out of it, and only one. There is one shelter from it, and only one. God’s Word furnishes the only solution of the problem, and to that we should look.
T.
A Great Bible School
By Editor
EDITORIAL CORRESPONDENCE. No. 1.
A Great Bible School.
THIS is historic ground. When the Pilgrim fathers left Leyden, Holland, in 1620, one of their most devoted ministers, John Robinson, gave in his parting injunction the following glorious words, embracing important and far-reaching principles:—
“If God reveals anything to you by any other instrument be as ready to receive it as you ever were to receive any truth from my ministry; for I am verily persuaded I am very confident, that the Lord hath more truth yet to break forth out of His Holy Word. For my part I can not sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go at present no farther than the instruments of their reformation. . . . I beseech you, remember it as an article of your church covenant, that you may be ready to receive whatever truth shall be made known to you from the written Word of God.”
God's truth is living and powerful. It vitalizes all who receive it. The pillar of cloud and fire led ever on before. “Go forward,” is God's watchword to His people. “He is not here; for He is risen. . . . He goeth before you into Galilee; there shall ye see Him,” are the words of the angel to the disciples, who were looking backward into the past. “The path of the just is as the shining light, which shineth more and more unto the perfect day.” And this is true of both individual and church. It is said of those who study the prophecies of God for the last days: “Many shall run to and fro, and knowledge shall be increased.” “Increasing in the knowledge of God” is the prayer of the Spirit for His people.
Formalism and creeds have been a curse in the church, the sure sign of the decay of vital piety. A tree that is planted is not put in an iron jacket, nor circumscribed with iron bands, with the expectancy that it will live. Men know that thus treated it must die. They know also that its growth and strength do not depend upon its form, the number of branches that it possesses, the exact shape of those branches, nor any such details, but that its fiber, strength, and growth depend upon its life received from earth and air, from sun and rain. If the life is what it should be, strong, full, and free, the form is easily regulated; but if the life is gone, the form is nothing.7Men know this as regards trees, as regards flowers, beasts, and men physically. Why can not Christians see it as regards the church, the living temple of the Holy Spirit, the body of Jesus Christ?
These principles have been studied with profit in this conference. As the unity of Christ with the individual believer, as the unity of believers with each other through Christ, or in Christ, has been developed, new beauties, new depths of truth, have been presented to many minds, and hearts have rejoiced.
More than this: it has been also realized that holding this in theory alone is no more than holding to a dead creed, for a dead, unwritten idea has no more power than a dead, written creed. There must be actual, vital relation with God, coming through living faith in His Word. Faith in His Word sees man in his absolute nothingness, and sees God in the power of His might. “All flesh is grass; . . . but the Word of our God endureth forever.” In that Word, received by simple faith, is not only power to cleanse and restore, but power to keep restored, power to keep from sinning. These are among the questions studied in new light and realized in deeper experience at this conference than ever before. True church organization is organization in God. This is its basis. Apart from this, all forms are void of the life of God.
More than this: if the preserved form is void of the life of God, Satan will fill it with his life. Men will imbibe his spirit, and think it to be the Spirit of God. So it was with the Jewish church. When they rejected Christ Jesus, they rejected the Life and Light of the world, and their house was left unto them desolate. But still cherishing, worshiping the lifeless form, through which in former days God had manifested His power, Satan came in and took possession, they imbibed his spirit, and finally put to death the Son of God. So went the early church. So went the church of the Reformation.
Are not the same principles true in these days? Are they not in operation? The principles of lording it over God's heritage are not the principles of the Gospel of Christ. The persecution for conscience' sake through religious legislation is not the principle of the Gospel. Either seeking or asking legislation respecting religion or religious tenets or institutions, is not Christian. And yet these things are all manifest in this our day. The only thing which will save the child of God from these principles of evil is a vital union with God through Jesus Christ, constantly maintained by the obedience of faith. And these important principles, much more fully developed than this brief sketch, have stood out bold and clear in this conference.
In addition to the study respecting the true principles of organization there has been additional study on the principles underlying true education and healthful living, the central thought of which was the life of God and its power in us.
But little business has been done, making some almost impatient, but much more rapid progress is looked for in the week which yet remains. This we shall be glad to note in our next. In the meantime we are sure our readers will be glad to consider with us, even tho briefly set forth, the above principles, and to follow as the light of the Living Word leads on.
916. Year of Christ's Birth
By Editor
Question Corner
NOTE.—We wish those who ask questions to take particular notice: (1) Only such questions will be answered here as we believe to be of general interest and information. (2) We can not undertake to explain from four to a dozen scriptures, as in one sentence we are often requested to do. (3) Do not ask to "explain" a certain text or passage. State clearly the point in question. (4) Give full name and address, not for publication unless desired, but as evidence of good faith, and to give us the privilege of replying by letter if deemed best. (5) Unsigned communications of any kind find the quickest way to the waste-basket. (6) It is always well to inclose stamp. (7) "Foolish and unlearned questions avoid," also those that minister to mere curiosity. (8) Study the Scriptures yourselves.
916. Year of Christ's Birth.
On what year was Christ born?
When does the twentieth century commence? N. B.
The exact date of Christ's birth is not definitely known. But the majority of the best authorities place it four years B.C., i.e., four years before the year 1 of the so-called Christian era.
The twentieth century begins immediately upon the close of the nineteenth. It is quite unanimously agreed that the nineteenth century ends with Dec. 31, 1900.
EDITORIAL CORRESPONDENCE. No. 2.
By Editor
THE fickle Eastern weather has treated us to all kinds at its disposal, and has presented a large variety. Zero weather, and warm days; beautiful sunshine, and dark clouds; heavy snow, and warm rain, even to an electric storm, thunder, and lightning. Streets frozen yesterday, and wet and slushy to-day. One day plowing through snow, and the next wading through water.
But the weather has not been indicative of our conference. There has been no excitement, no turmoil; and only occasionally has come in a spirit of debate, soon to be suppressed by some gentle, persuasive remonstrance and the sweet spirit of Christian courtesy and brotherly love. Strong, true things have been said, but strong things do not always make the most noise. The great surge of the sea distributes its millions of tons force along the miles of sea beach with scarcely a sound. Silently the moon lifts the tides in their billions of tons; no noise is heard. The mighty forces of silent life are continually lifting and developing untold organisms in the plant and animal world. God by the mighty power of His Word holds on their course through the ages the innumerable spheres of light, with their attendant satellites, but we hear no voice.
So God works among His people. The mightiest battles are fought to a finish, not with sword, or shot, or shell, or shrapnel; not with loud words and heated gesticulation, but in the silent recesses of the soul. The great battles of character are waged within the heart when principles do battle, when the forces of Good and Evil, Christ and Belial, Right and Wrong, strive for the mastery. Blessed is the soul that takes his stand under the banner of Him who has not only inherited but won the right to be King. Blessed is he, tho he be only able to flee from the avenging enemy and cast himself, all weary, torn, and bleeding, and utterly hopeless in himself, at the feet of that mighty Conqueror, to clasp in his arms the staff above which floats the banner of deliverance and righteousness.
The battles in this conference, the pivot upon which its decisions have turned, have been largely of principles. Sometimes the more obvious fact has hidden the mightier principle. Precedence has been inclined to point still the older, harder way, and prejudice has closed with imaginable briars and thorns and difficulties the brighter, better way of God. But grand, commendable progress has been made, for which all praise God and take courage.
The one central thought of the teaching of this conference has been oneness with God, with God that ONE; God the great center, from whom flows, in never-ceasing tides of life, goodness and mercy and power. Men have looked upon the glory of God, and seen Him in His majesty, His glory, and His love, and, broken in heart and contrite in spirit, they have welcomed Him, we trust forever, as an abiding life and power.
Thus seeing and knowing in themselves God's power, men see His power in everything. Through the food which He supplies God gives to His children His life day by day. It is their privilege, nay, their life to so receive it. True health reform looks beyond the mere natural thing. All that it desires to know as regards that thing is, Has God appointed it for food? If so, faith takes it and appropriates it as one of the means by which God pours out His life to His children. "Eat ye that which is good; and let your soul delight itself in fatness."
Union with God means union with each other. Union with God means love to God. Union with God means love for souls, for whom Christ died; and therefore a deep missionary spirit has pervaded the conference. The delegates were not wealthy men, but in a short time one day, with no excitement, or attempt to "work up" a meeting, over $3,000 was raised, which was supplemented by a gift of $5,000 by a single individual. All this was a special donation for the Australasian field. Other parts of the world will receive attention later.
Unity with God, God the Teacher and the Power, has been the keynote of the educational question. The great center of life, of power, of knowledge, is God; knowing God is not a knowing of God; it is knowing His power in one's own life; it is lifting one out of sin and above it; it is bringing one into harmony with God; it is partaking of the divine nature, drinking in His life. It is educating in principle, the molding power, not in dead apparent facts.
All parts of the work have been considered in general, officers of various boards elected, and definite steps taken in different directions. These will be given in another column.
The chief instructors of the meeting have been the following: A. T. Jones, editor Review and Herald, Battle Creek, Mich.; Prof. W. W. Prescott and Dr. E. J. Waggoner, of London, England; Mrs. S. M. I. Henry, Drs. J. H. Kellogg, and D. Kress, and other persons. The preaching of Brethren Brunson and Ballenger has been greatly appreciated and uplifting.
The conference has been a glorious success. Will the delegates maintain the glorious victories gained, the progress made, by winning still other victories, making still more progress? Only so will the ground be held. If there is no advance, there is retrogression. If we halt, God's advancing column goes on before.
CHRISTIANIZING INFLUENCE.
By C. M. S.
MUCH has appeared within the past few weeks in Catholic and pro-Catholic journals extolling Rome's Christianizing influence in such lands as Cuba, Porto Rico, the Philippines, and Central and South America. The whole burden of these platitudes is to show the folly of Protestants opening up missions in those countries, and Catholic editors have severely denounced the preparatory arrangements being made by missionary societies to this end. They are stoutly maintaining that inasmuch as these are Catholic countries, Catholics alone should have charge of the rejuvenating work to be carried on there, religiously, socially, educationally, and—we have every reason to presume—politically.
We may query what the need is of a rejuvenating work being carried on there at all, after Rome's four hundred years of "Christianizing influence." Let Rome's own apologists tell us. Father Sherman, a Jesuit, who has recently traveled in Porto Rico, speaks of the Porto Ricans as a "people without religion." Father McHale, who has traveled in Cuba and Porto Rico, says of them, as reported in the Catholic Mirror of Feb. 18, 1899: "The human condition of these islands has been pretty thoroughly studied, and it must be confessed casts a rather dark shadow across the page of history. . . . As to religion, the Cubans are not saints. . . . The church was served by a body of clergy who appeared to them as merely servants of a dominant State, the tyranny and misgovernment of which drove them to rebellion. . . . Their religion appears, indeed, to sit rather lightly upon them. . . . The circumstances, political and otherwise, under which they have lived for centuries, together with climatic influences, appear to have emasculated their religion and reduced it to the merest shadow of a sentiment."
A Catholic chaplain of an American regiment, who returned to San Francisco recently from the Philippines, in a published interview stated that, tho he had gone to the islands prejudiced in favor of the Filipino, he had come to the conclusion that the Spaniards had given them about what they deserved, and, further, that most of the officers of the army were of the same opinion.
And all this after several centuries of "Christianizing influence" by that power which claims to be the depository of all the Christian graces; by that power which regards as an insult the determination of the Protestant denominations to plant missions in those islands.
For four hundred years Rome has been monopolizing the Christian influence among the Porto Ricans, and yet she acknowledges them to be a "people without religion." During all this time, four centuries of teaching, she has taught only a small portion of them to read and write.
For four hundred years Cuba has been under her solitary tutelage, and yet the religion of the Cubans sits upon them lightly; their "human condition casts a rather dark shadow across the page of history;" the circumstances "under which they have lived for centuries . . . have emasculated their religion and reduced it to the merest shadow of a sentiment." Yet who but Rome had charge of those centuries of "circumstances"?
For four hundred years she has been the sole expounder of faith and morals in the Philippine Islands; and yet she has left them in such a barbarous condition that one of Rome's own priests could say the atrocities practised upon them by the Spanish were "about what they deserved."
In the face of all this, however, the Catholic News, in speaking of Protestant criticism of Catholic work in these islands, says, "They must admit, however, that Catholic priests have made Christians out of the natives of these islands." The Protestant can not refrain, then, from asking what kind of Christians they must be to merit the oppression and butchery practised upon them by Spain.
If, after four hundred years of labor among this people, Rome has brought them where they are, what hope have we for their betterment under the continued operation of that medieval system? She has forfeited her right of tutelage on every count; and by the very example she has given us in this thing she proves her work to be but a monstrous counterfeit of the work which Christ assigned to His infant church. She is neither the Gamaliel of the globe nor the legitimate successor to Peter's apostolic commission.
"The isles shall wait for His law." They are still waiting; and it is the business of the Protestant missionary to see that they do not wait in vain.
