Earlier text: TITHES AND OFFERINGSSaving faith knows nothing of fear, excepting to fear God and keep his commandments. In Christ’s sermon recorded in the twelfth chapter of Luke, faith is held forth in contrast with fear. We call attention to the following points of great interest in this remarkable chapter:— 1. This practical sermon was addressed to the disciples in the presence of a vast assembly. This fact should teach us that plain, practical religion should be preached as well as theology. The chapter opens with these words: “When there were gathered together an innumerable multitude of people, insomuch that they trod one upon another, he began to say unto his disciples.” Verse 1. 2. However important this practical sermon may have been to Christians of each successive generation from the time it was delivered down to the present, the fact stands out very plain upon the sacred page, that the plain, cutting, practical lessons contained in it have a special application to those who are waiting for the return of the Lord at his second coming. He says, “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding.” Verses 35, 36. 3. He warns us against covetousness. “And he said unto them, Take heed and beware of covetousness; for a man’s life consisteth not in the abundance of the things which he possesseth.” Verse 15. The circumstance which called forth this warning is recorded in the immediate connection, in these words: “And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you?” Then follows the warning against covetousness, which he illustrates by the following figure: “And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully; and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns and build greater, and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.” Verses 16–21. The rich man in the parable had nothing only that which he had received of the Lord. And as a faithful steward of his Lord’s goods he should have given of the abundance of the products of his lands to feed the poor and to support the cause of God. The folly of this foolish rich man consisted in coveting that which was the Lord’s, in pulling down barns which were large enough, and in building those that would hold all the products of the soil with which God had blessed the labor of his hands. He had abundance for many years, while the Lord’s poor were suffering for daily food. He consoled himself with his wealth. He lived to eat, drink, and take his ease. His case forcibly illustrates the conduct of those who devote their lives to laying up earthly treasures, and are not rich toward God. 4. In contrast with the life and end of the covetous rich man, our Lord exalts a life of faith, and points forward to the immortal kingdom as the reward of those who show their faith by good deeds. He points to the ravens, “which neither have store-house nor barn, and God feedeth them.” If God feeds the birds that fly in the heavens without a care, will he not feed and clothe those who trust in him? “How much more are ye better than the fowls?” He also cites the lilies of the field, or those reposing upon the bosom of the lake, clothed in garments of beauty, and states that “Solomon in all his glory was not arrayed like one of these,” and adds: “If, then, God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more will he clothe you, O ye of little faith?” Verse 28. He continues, in making a practical application of the figures of the birds of the heavens and the lilies of the field, for which God cares, to give them food and their beautiful garments, in these words: “And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind; for all these things do the nations of the world seek after, and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God, and all these things shall be added unto you.” Verses 29–31. The men and women of the world live for this life only. They tax brain, bone, and muscle, to lay up treasures in this world. Their minds are burdened with care and anxiety concerning what they shall eat, what they shall drink, and wherewithal they shall be clothed. “All these things do the nations of the world seek after.” But the trusting followers of Jesus Christ are to pursue a course directly opposite. “But rather seek ye the kingdom of God, and all these things shall be added unto you,” is the utterance of faith from the lips of the divine Master. But we seem to hear the voice of unbelief say, “I dare not risk it. I fear to venture my future welfare and that of my family, without laying up a liberal competency for age. What should I do in case of sickness or misfortune? I must ‘provide against a rainy day.’” Well, brother, the Lord knew that you would feel just so, that you would fear and tremble for want of saving faith, and he has, for your comfort and strength, added in this connection these words: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” Verse 32. Men may fear wars, pestilences, earthquakes, and famines; but these are not mentioned in this sermon of our Lord. He is here impressing upon those who are waiting for his second appearing the duty of making the things of the kingdom of God of first importance, and of trusting him for this life. And in the very next verse he sets before those who have possessions, a test which will turn many away, as it did the young man in the gospel. But few will receive, and act in obedience to, the injunction, “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth; for where your treasure is, there will your heart be also.” Verses 33, 34. Men of the world may lay up treasures here, and set their hearts upon them to the neglect of the kingdom of God, and these may be swept from them by fire or flood in an hour. The thief may steal their hoarded wealth, and their god perish from them in a single night, and they be left destitute and broken-hearted. Some in their insane madness commit suicide when their earthly treasures are taken from them. But those who in faith send their treasures before them, and make deposits in the bank of Heaven, are doing a safe business. There are no losses there. And it is a comforting thought that such are laying up treasures for themselves. May God lead his dear waiting people, and give them of the spirit of the next life, that they may lay up their treasures for that immortal life which runs parallel with the life of God. TRUST NOT IN RICHES, BUT IN THE LIVING GOD.
We have shown that Christ, in the sermon addressed to his disciples in the presence of a multitude of people, as recorded in the twelfth chapter38 of Luke, held up before his chosen ones in widest contrast the confidence of willing faith and the fear of unbelief. We now call attention to the words of the great apostle to his son Timothy, in which is a most solemn charge to the rich:— “Charge them that are rich in this world, that they be not high-minded, 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.” 1 Tim. 6:17–19. In briefly commenting upon the foregoing words of the apostle, we notice the following points: 1. The rich are charged not to be high-minded. The apostle does not here by any means warn against that elevation of soul which raises the mind and heart above a life of sin to obedience, holiness, and Heaven. But he strikes at that shallow pride and cruel power of money which frequently exalt its possessors to an imaginary height they are not qualified to maintain in society. There is power in wealth. Money will give some men influence and position who are destitute of nearly every qualification that makes the real gentleman. Wealth leads some men to despise the poor. And while poverty tends to humbleness of mind, riches will satisfy the most shallow minds, and these unfortunate persons become puffed up by the devil. Hence the rich are charged first to guard against becoming high-minded. 2. They are also warned not to trust in riches. No rich man ever thought of trusting in his riches for eternal life, hence it is that to sustain them in this life the men of this world trust in their riches. They pile up wealth, and then lean upon it as their only support. 3. Earthly riches are uncertain. The apostle warns against trusting in uncertain riches. Here the uncertainty of this world’s wealth is held in contrast with the certainty of immortal wealth. Those who trust in this are liable to be taken from it by death, or it may be swept away from them. But those who have their treasure laid up on high, have the double assurance that it will be secure for them, and that they will be secure to enjoy it in the life to come. 4. The rich are charged to trust in the living God for life, health, food, and clothing, as verily as the poor. The apostle would set before us the uncertainty of earthly supports, and that all, rich and poor, must trust in God for this life, as well as for the life to come. Men and things fail us here, but God fails the obedient, trusting soul, never. 5. He is willing that his children should enjoy the good things of even this life. And only he who makes a sanctified use of them really enjoys them. And our kind Father does not give us these earthly blessings grudgingly and stintedly, but in the language of the apostle, it is he “who giveth us richly all things to enjoy.” 6. The true child of God and heir of eternal life will not covetously and selfishly hoard the good things of this life, but will, in the words of the apostle, “do good” with them. God makes his people his stewards of those things with which he blesses them; and it is their duty to faithfully use of their abundance to bless the needy and to advance his cause. 7. It is their privilege to be rich here, not in the uncertain wealth of this world, but in faith that works by love to the purification of the heart. The true Christian’s works are the measure of his faith. And he who fills up his life with good works, has as the mainspring of his actions the riches of saving faith. 8. He is charged to be ready and to keep himself ready to distribute of that with which the Lord has blessed him. This readiness means more than willingness. The stewards of the Lord should not suffer their Lord’s money to be invested where they cannot command it when his work and cause demand a portion of it. The several branches of our growing cause demand the investment of a large amount of means, and calls have been made to those who had means at their command to loan it without interest to our Publishing Houses, our College, or our Sanitarium. These institutions have been truly represented to be safer for the principal than the best banks on the continent. As proof of this statement, we cite the fact that for the period of a quarter of a century deposits have been received and the notes of these incorporations have been given, and no person has lost a single dollar. Those who have had their means thus deposited have been “ready to distribute.” All they had to do when duty was presented before them to give of their means for the support of some branch of the work was to order the appropriation made and the amount charged to their account where deposited. But others have thirsted for interest, or the profits that might arise from good investments, and have placed their means where changes in the times have made it impossible to collect a portion when wanted. Not only are these unready to distribute, but in consequence of having their money elsewhere many have lost by failures of banks and in business generally, so that they have brought perplexity upon themselves and have sustained losses of principal and interest, besides the loss of a blessing here and a reward hereafter. 9. The children of faith are charged to be willing to communicate. Paul is here speaking of the duty of communicating worldly treasures to feed the poor and to advance the cause of God. And this duty should not be done grudgingly nor with a stingy hand, but willingly and liberally. 10. The result of a life of faith sustained by good works is expressed in these important words: “Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” In putting up a building, a good foundation is of the first importance. The foundation which the obedient, trusting soul lays up in store is for himself against the time to come. During the period of probation he is laying this foundation, upon which he may safely stand in the time of trouble, the pouring out of the last plagues, and in the Judgment of the great day. Upon this foundation, which raises him above the perishable things of this world, he may reach up and lay hold on the gift of eternal life. But those who live for this life only, and neglect to build the sure foundation of faith and works for the trying scenes of the close of this world’s history, will then sink in the mire of the unbelief they have been cherishing during the time of their probation. These have deprived themselves of many of those things which the Lord has given to be enjoyed. Their minds have been pressed with cares and anxieties in their eager graspings for the things of this life, and now they are left without the grace of God to comfort and sustain, while their physical strength has been exhausted, bringing them prematurely to the feebleness of age, without a foundation for the time to come. What a mistake, thus to lose both worlds! THE YOUNG MAN, THE CAMEL, AND THE EYE OF A NEEDLE.
Jesus loved the young man who inquired, “What shall I do that I may inherit eternal life?” He was a moral man, having observed the letter of the commandments of God from his youth. Mark 10:17–20. “One thing thou lackest,” said the Master. “Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven; and come, take up the cross, and follow me.” Verse 21. This was indeed a severe test. The result of the interview is summed up in these words: “And he was sad at that saying, and went away grieved; for he had great possessions.” Verse 22. From these circumstances the Lord makes a most remarkable statement respecting the danger of riches. “And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!” Verse 23. The astonishment of the disciples at this statement drew from our Lord words which more fully explained his meaning, as follows: “Children, how hard is it for them that trust in riches to enter into the kingdom of God!” Verse 24. The word trust deserves special attention. No one expects that his riches will give a title to life eternal. No one trusts to his riches to carry him to Heaven. The poor man who prays, “Give us this day our daily bread,” trusts in God for the necessaries of life. Not so with the rich. They trust in their wealth. Our Lord is here teaching a lesson of faith, that the wealthy as well as the poor should trust in God for the things of this life; and by the figure of the camel and the eye of a needle, he illustrates the impossibility of those who trust in their riches for this life entering the kingdom. “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” Verse 25. When we consider that no figure of the Bible is stronger than the fact illustrated, the reader will not marvel at the statement that the disciples were “astonished out of measure,” and that the inquiry passed among them, “Who then can be saved?” Verse 26. No one will charge the Lord with giving an overdrawn figure and thus encouraging fanaticism. Then we invite those who cherish the hope of Heaven while trusting in their wealth to give this figure a practical test. If a camel is not at hand, a horse will do as well. Let them first take the largest needle they can find, a darning needle, or a large sail needle, if you please, and fasten the point in a plank; and if they can lead either of these brutes through the eye of this needle without scraping off the hair or tearing the skin, then the man who trusts in and clings to his riches can enter the kingdom. We are not ignorant of the exposition of our Lord’s words by which the popular ministry labor to get popular church-members into Heaven with all their riches. They say that our Lord refers to a certain gate of Jerusalem, called the needle’s eye, which it was impossible for the loaded camel to enter. An entrance, however, was accomplished by removing the burdens from the beast, when he could press his way through this difficult gate upon his knees. But our Lord is not talking of Jerusalem or of its gates. The eye of a needle means the eye of a needle, no more and no less. But should we admit this view of the subject, what then? Why, it simply teaches that the only hope for that rich man is to cast off the burden of his riches, and humble himself before God, and trust in him for the things of this life, as the poor man prays and trusts in God for his daily bread. “And Jesus looking upon them saith, With men it is impossible, but not with God; for with God all things are possible.” Verse 27. It is possible for God to save men who will trust in him for a livelihood in this world, and for eternal life in the next. It is their privilege to be faithful stewards of their Lord’s goods here, and lay up for themselves treasures in Heaven. In this way it is possible for God to save rich men. A Circus Clown's Sermon on Clergy Support
Down in Virginia, the other day, a circus clown took occasion to preach a sermon in behalf of the clergy, which had some unexpected results. At the same time with the visit of the menagerie and circus a religious convocation was in session. The jester in his painted face and mottled garments, arose in the tent and delivered the following speech:— “We have taken in six hundred dollars here to-day; more money, I venture to say, than any minister of the gospel in this community would receive for a whole year’s services. A large portion of this money was given by church-members, and a large portion of this audience is made up of members of the church. And yet, when your preacher asks you to aid him in supporting the gospel, you are too poor to give anything. But you come here and pay dollars to hear me talk nonsense. I am a fool because I am paid for it; I make my living by it. You profess to be wise, and yet you support me in my folly. But perhaps you say you did not come to see the circus, but the animals. If you came simply to see the animals, why did you not simply look at them and leave? Now, is not this a pretty place for Christians to be in? Do you not feel ashamed of yourselves? You ought to blush in such a place as this.” This candid review of the situation startled the “congregation.” The local preachers took advantage of it, started a revival, and we trust will hereafter be better paid.—Detroit Post. Selfishness as a Malignant Passion
—SELFISHNESS is a malignant passion, an Ishmaelite among the affections, whose hand is against every man and every man’s hand against it. CULTURE
By S. Lizzie Guernsey
What is culture? Is it merely a brain stored with knowledge, and a fine polished manner of displaying what little we know? Ought we to seek the society of cultured persons, who, like hollow blocks of polished marble, impart no strength to society, and are only admired for their fine appearance? No; this is not the culture for us to seek or to follow. The great cry of humanity is, Teach us how to live; and how this cry shall be answered is the question that agitates many hearts and minds to-day. It is useless to say, even to the uneducated and ignorant, There is no need of refining influences; all we need is the comforts of life,—to be well fed and clothed. For the mind craves food; it demands knowledge, refinement, and power. Human life is only a preparation for one that is still future, but will come ah! too soon for all. Then what shall the truly cultured do to supply this great demand of the human family for something that will raise them to a higher mental and moral plane than that which they now occupy? Shall they read the best books, and thus secure the hoarded treasures of wisdom? Yes, indeed; they will seek knowledge, that it may become a part of their lives, and by the power of their example will elevate all within the circle of their influence. We cannot all write books, but we all can and must live; and it is within the power of every person to give the world an example of a true life. However true refinement is acquired, whether by study, experience, or observation, if the heart and life are pure the result will be the highest type of culture. Too often we hear it said of a man that he is a cultured, but not a good man; although educated, and endowed with wealth, his life and influence go to uphold and sustain error. Yet he is tolerated and courted by society, and the evil heart is ignored. Where are the words that will express a just scorn for such society? Poisonous flowers are often beautiful; venomous reptiles have the power of fascination: but do we love these beauties and fascinations? No; we destroy them for the sake of others. And it would be well for the guardians of homes to shut the door on cultured sinners; for by their very polish they poison and pollute the atmosphere. It is better to elevate the ignorant than to uphold these moral vipers. The man or woman of the present time who, with average ability and opportunities, is not the better for the intelligence gained by perusing the works of the best authors, is not sound, and must have studied like a parrot,—to remember and quote, not to incorporate into the life. There is one book which above all others may be profitably studied, and that is the Bible, from whose pages all true inspiration, all true knowledge and refinement, are drawn. The person into whose character are infused the principles which this book teaches, is indeed prepared to be a blessing to society. Education should exalt, refine, and ennoble, and when society demands strength and purity as well as polish, moral excellence as well as refinement, then, and only then, will it attain the true culture for which it is sighing. The regular course of Biblical Lectures in the College commenced at the beginning of the present term. The class is not a large one, only twenty-three having as yet joined. But the most of these are such as consider the subjects to be examined questions of real importance and worthy of careful study. Hence the course promises to be one of unusual interest and profit. The present course of “Yale Lectures on Preaching,” by Chancellor Howard Crosby, D. D., LL. D., now appearing in The Independent, is one of unusual interest. From the fifth lecture we take the following paragraph, in which an enthusiastic personal love for the Saviour is forcibly set forth as the first necessity of a successful preacher. We commend it to the consideration of all who have any work to do for the Master. Other extracts from these lectures may follow hereafter. “Our first remark is that the true preacher must be one who has an enthusiastic love for his Lord and Saviour. He is not so much to preach a proposition as a person, and the power of the presentation will be proportioned to his love of the person. The great facts of Christ’s mediatorial life should be ever before his mind’s eye, and he should be ever conscious of the dependent connection of his own life with that of his Lord. There is a cold intellectual way of looking at a great truth, and an equally cold way of presenting such a truth with logical exactness; but association with a truth under these conditions is association with a marble statue. Certain demands of the intelligent nature may be satisfied, and even an esthetic rapture may be reached; but when the heart’s depths are considered, this satisfaction and this rapture are but as a fleeting thought across the mind or a flush across the face. The profound love of the heart must be for a person. The religion of Christ is love for a person. The person of Christ as the theanthropic one, with all the powers and perfections of God and all the sympathy, proximity, and likeness of man, is the object of the believer’s adoration and affection. Out of that personal contact of the soul with Christ comes the understanding of all his truth as he makes it known in the written word. The soul that so walks with Christ has the key to the divine knowledge which is recorded for spiritual discernment. In love with Christ he knows Christ’s mind, according to our Lord’s own statement, ‘All things that I have heard of my Father I have made known unto you,’ and according to that other scripture, ‘We have the mind of Christ.’” In consequence of the excavations which have been in progress in the Coliseum at Rome, water has collected in it very rapidly, and has had to be pumped out at an expense so great that in 1875 the government decided that pumping must be discontinued; since that time the water has collected, and, being stagnant, has added materially to the unhealthiness of the quarter. It was arranged that one of the sewers which the municipal government is building should be given such a grade that its bed at the point nearest the Coliseum should be below the level of the intended excavations, so as to drain them also. While arranging for the outlet of this sewer, the engineer in charge thought that he could determine near the Arch of Constantine which one of the several remains of sewers which his excavations brought to light, had formerly drained the Coliseum, and obtained the authorization of Commendatore Fiorelli, who has charge of the excavations, to explore it. To the surprise of all, the sewer, which was large enough for men to work in upright, proved to be in good repair, and so little choked up that to clear it was not a costly work; and, moreover, it turned out to be the very drain it was supposed to be, so that in a short time a way was opened, and the Coliseum drained itself with a great rush of waters. In the sewer were found the skeletons of horses, dogs, bears, and other wild beasts, various bronze utensils and other articles, and the head of a marble statue of some young Cæsar.—Selected. Comparing Clergy Salaries With Other National Expenses
—THE Covenant replies to Col. Ingersoll’s slant that we pay our preachers too large salaries, by reminding him that while we pay them $12,000,000 annually, our lawyers cost six times as much,—about $70,000,000,—our criminals $40,000,000, and our liquor bill is about $200,000,000. What if the Colonel should turn his economical and oratorical screw upon these costly outlays!—Christian Weekly. COME TO THE MEETING.
By H. Peebles
COME to the Sabbath-school meeting at Cabot, Vermont. Come, superintendents and secretaries, with delegates from every school in the State. Bring your record books for inspection. Come prepared to make the wants of your school known. Come, all who are interested in the work. Come. H. PEEBLES. REVIEWING
By George A. Peltz
MUCH is said about the importance of reviews, but little comparatively is done in that direction. There is a very general confession of inability to do this work, and not a few make the confession before giving the matter a fair test. Is the emphasis laid by educators upon reviews and reviewing too emphatic? Is such work of any special value in the Sabbath-school? Fairly to answer here requires that we have a good understanding as to what measure and kind of review work should be undertaken in Sabbath-school. If, as a teacher advances with a given lesson, the closing portions are in any sense dependent for their full effect upon the parts which have gone before, then certainly he must review those earlier parts; else the full force of the conclusion is impaired. This is reviewing in its narrowest sphere. It is followed merely to secure unity in a lesson; merely to deliver the force of a lesson as a solid ball, rather than as scattering shot. In every sermon, lecture, address, or oration, there is more or less of this. In such reviewing let it be remembered, however, that the profit of the pupil will be proportioned to his own active mental participation in the process. If he merely listen to the restatement by his teacher, he may or may not be in a state of attention sufficiently close to secure to him the substance of the statement. But if he be questioned on the previous facts,—if he be so compelled to recall and restate them,—the probabilities are that this effort will fix them in his mind. A review of this kind is inseparable from good teaching, and it is proportionately profitable as the pupil participates in it. This work, then, is of special value in Sabbath-school. But what is true of the opening and closing portions of every lesson which includes a subject, is measurably true of most lessons in their relations to one another. Usually in every series of lessons there is progress in the development of a history or of an idea. One lesson may not be so closely related to its successor as the first portion of a lesson is to the last, but in proportion as the relation is close and vital, the connecting review should be emphatic. Any one set of facts in a connected history or discussion, can take position intelligibly only as the precedent facts are clearly seen. In Sabbath-school it is desired that the facts of each lesson shall take position intelligibly; therefore such reviewing as shall place the precedent facts in proper position, is essential there.—Rev. George A. Peltz. THE successful ways of teaching any lesson are probably almost as many and varied as are the teachers engaged in Sabbath-school work. No one method can be pointed out as adapted to all, nor that would be satisfactory to the same teacher at different times. And yet some plan, however defective, is vastly better than none. Teaching which aims at something is likely to be effective; teaching without a purpose is usually teaching without results. An English teacher of large experience recently gave the following hints on this subject to his fellow-laborers:— “Do not read a long passage around first. Begin by referring to the previous lesson, or introduce the subject by an illustration. 1. As to language: Be simple, and see that your words are understood. 2. As to questioning: Do no preaching. . . . 3. As to illustrations: Let them be simple, of every-day life, clearly put. 4. As to lessons, etc.: Let them be fresh. Some are continually giving the same thing over again. Do not lay yourselves open to such a remark as that given by a keen boy to his teacher, ‘You ain’t going to cut down that there fig-tree again, are you?’ 5. As to application: It may be incidental all through; yet there should be a point to which all is made to converge. Let it be definite, practical, conversational. Question in such a manner that the scholars themselves shall apply the lesson, in this respect imitating the example of our Lord.”—S. S. World. THE present term of Battle Creek College opens with a larger number of students than any previous term. Three hundred and ten are already enrolled, more than can be comfortably accommodated in the chapel. ARE YOU READING?
By Editor
An “Address and Appeal” in reference to the publications issued in the interest of the work of S. D. Adventists, and the importance of reading and circulating them, was sent out to all the churches in season to reach them and be read before them, Dec. 21, 1879. We trust that those to whom the circular was sent performed their duty faithfully, and that every church was thus made acquainted with the duties set forth and the plans proposed. Especially was the importance and duty presented of reading and circulating the volumes of Spirit of Prophecy. Our General Conference has taken action upon this matter; Sister White herself has written upon it; and the circular above referred to proposed a plan by which the reading of the three volumes of the Spirit of Prophecy could have been accomplished in every family by April 1, 1880, and been a blessing to both parents and children. But this plan is not being taken hold of and carried out as extensively as it should be. In this the brethren are meeting with a loss, and precious time is going by. It is now about the middle of January; and those who have not yet entered upon the plan of family reading from the Spirit of Prophecy, as recommended, cannot, of course, carry it out as there proposed. But better carry it out in some other way than not at all. So we would recommend all who have not procured the books to do so at once, and enter upon the reading without delay. And those who have entered upon it, we would be glad to hear from, in reference to their progress and the benefit they are receiving. A SUBSCRIBER asks what is meant by “the loud cry,” of which more or less is said in connection with our work. It is simply the “loud voice” spoken of in the prophecy of the third angel’s message in Rev. 14: 9. The passage reads: “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead or in his hand,” &c. If we are asked to define in what we suppose this will consist, we answer by referring to verse 7, where the same expression is used in reference to the first message: “Saying with a loud voice, Fear God and give glory to him.” We believe that that message began with the great Advent movement of 1840-1844, and that all the features of the message were brought out in that work. From the history of that movement, therefore, we can draw some conclusion concerning the signification of the expression, “Saying with a loud voice.” That was a message of importance, as is well indicated by the symbol of an angel flying through heaven to proclaim it. It was heard the world over. Its influence extended rapidly. It moved the minds of the people mightily. It produced a degree of consecration, and brought a blessing to those receiving it, such as had not been witnessed for generations. The presence of the Spirit and power of God was manifested in a most remarkable manner. It melted away all denominational distinctions, and fused elements, naturally the most discordant, into one body of brotherly love. The message, of course, did not go beyond the prophecy. And if the “loud voice” meant such a movement in that first message, it means no less in the third. We believe it means more; for there are other prophecies by which the nature of this work is more fully set before us. It is the movement described in Rev. 7, by which the seal of God is placed upon his people in the last days, while four mighty messengers from Heaven hold the winds of political strife in abeyance till the work is accomplished. In Rev. 18: 1, 2, it is a message from Heaven uttering a final warning against a corrupt and backslidden Christianity, and going forth with such power that the whole earth is lightened with its glory. We believe it also embraces the great refreshing of Acts 3:19, the supping with Christ in the intimate relationship described in Rev. 3:20, and the rising of the day star in the heart. 2 Pet. 1:19. It is also the message of Rev. 10:11, which goes to “many peoples, and nations, and tongues, and kings.” This message we believe is now going forth. And those features which constituted the “loud voice” of the first message, are, to a greater or less extent, already seen under this. In some respects it is far in advance of the previous message. It is a message which must be heard. It will develop characters so like the divine standard that they will be prepared to pass the searching test of the Judgment. It will search and sift out the half-hearted and unworthy. It will exhibit a concentration of the light of truth in this dispensation. It will bear its testimony against corruption in high places in the church and world. It will excite the wrath of the dragon as nothing else has done since our Lord was himself upon the earth. It will be clad with the panoply of God’s Spirit. It will test the world, and ripen the harvest of the earth. These results we look for in this message as it increases in power. This we understand will be the “loud cry,” or the proclamation of the message with a “loud voice.” Those who, with the present sufficient amount of evidence before them as it has been developed and now presents itself in this message, see, believe and obey, will be sanctified through it. Those who wait to behold its wonderful results before they make a move, intending when the fulfillments of prophecy in connection therewith amount to a demonstration, to connect themselves with it, and thus secure the results of its saving power, will find themselves too late. CIRCULATE IT WHEREVER THE ENGLISH LANGUAGE IS READ.
By James White
We have read with pleasure the statements of Eld. Haskell in last week’s REVIEW on this subject, and approve his plan, by which six thousand and five hundred permanent subscribers may be obtained. This can be done, if all will work cheerfully and in good earnest. Besides this, the call for thirty thousand names and addresses for the REVIEW on trial for two months for the small sum of 25 cents, is worthy the attention of our ministers, our tract and missionary workers, and all those brethren and sisters who have from five to fifty friends to whom they wish to send the paper on trial. After enlarging the REVIEW to its present size, and sparing no efforts to improve it, without raising the price, and then offering 120 pages of the most valuable select and original matter, postpaid, for 25 cents, we feel that we have claims on the friends of the cause to circulate the REVIEW wherever the English language is read. The Battle Creek V. M. Society have taken this matter into serious consideration. At their meeting held on the evening of Jan. 7, the opinion prevailed that they would use one thousand copies of the REVIEW on trial, besides thoroughly canvassing the city and vicinity for subscribers for the REVIEW. There is no time to lose. The long evenings favorable to reading will soon be past. We appeal to all the V. M. societies, to all our churches, and to all our readers scattered abroad, to act in this matter without delay.