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Review and Herald, Vol. 50, No. 1.

A FIFTY-CENT RELIGION

Review and Herald

Jun 28, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 28, 1877

A FIFTY-CENT RELIGION.

In the world’s markets a thing is said to be worth the money it will bring. In the economy of divine grace the gospel is without price, because it is beyond all price. But the value which men place upon the free gifts of God is in some measure indicated by the thank-offerings which they return, and by the sacrifices they make to extend to others the benefit which they themselves have received. When there are no obligations upon men save those of gratitude, and they are entirely at liberty to determine for themselves the extent of thoseobligations and their duty in discharging them, then whatever there is of hidden meanness and covetousness within a person is liable to manifest itself.
All have heard of the man who thanked God for the “free salvation” he had enjoyed for ten or twenty years, and which had thus far cost him only a shilling. There are many people who, while they could not quite equal him in this boasting, yet show a very limited appreciation of their individual responsibility to God in view of the blessings which he has conferred upon them; and there are many who are very willing that others should do the duties that properly belong to them, and who seem to evince very little that looks like honor or conscience in the way they discharge these personal obligations.
“Can you say in conscience that you have done all you can to raise this money?” said a Christian man to a somewhat well-to-do beggar who once came to him for assistance in their church enterprise.
“Why, no, if you put it on the ground of conscience, I cannot say that we have done all that we could.”
And yet this man was ready to be sent, and his brethren were ready to send him, to ask others to do what, if they would really undertake it, they were able to do themselves. Instances are too numerous where persons will seek help of others to do what they themselves are abundantly able to do. And sometimes wealthy and prosperous men will accept for religious purposes, charities which have been procured by the toil of the weary hands of women, and the mites of widows who have cast their all into the treasury of the Lord. The prevalent “societyism” of the day may in some cases foster this feeling. The society begs money, and the society distributes tracts; and so sometimes a man accepts the benefactions of a society, who would not at all like to be called a beggar, but who is in fact receiving as a gift some poor seamstress’s money, while his own cash is safely invested, drawing interest at ten or twelve per cent.
There is a story of a church in the State of Connecticut, which for many years was partially dependent upon the aid of the Home Missionary Society for funds to meet the expenses of public worship. They raised what they could, or in other words what they chose to, and then by proper representations of their poverty, they secured the balance needed from the treasury of “the society.”
One year a humble laboring man, who carted coal and did other similar work for his living, moved into that neighborhood. He was not wealthy, and so was not especially honored, but he earned his bread by honest labor, and was usually found in his place in the house of prayer. One day not long afterwards, one of the deacons of the church,—Deacon A—, a man who had considerable money, and knew how to hold on to it,—went around the neighborhood, as was customary, with a subscription paper, to see what funds could be secured to meet the expenses of public worship for the ensuing year. The first person he met was our friend the coal-carter, with his team, and though he had not much hope from him in the way of pecuniary assistance, yet as “every little helps,” he thought he would not pass him by. Accordingly he broached the subject with:—
“Good morning, Mr. B—, are you willing to give anything toward the support of our pastor?” at the same time handing him the subscription paper.
The man stopped, stood thoughtfully a moment or two, and drawing out his pencil with his grimy hand wrote his name at the head of the paper, and set against it $50. The deacon took the paper and looking at it with incredulous surprise, and thinking the man had made a mistake, said:—
“Did you not mean that for fifty cents?” The carter straightened himself up and emphatically replied:—
“I do not value the gospel at fifty cents a year!”
His subscription was fifty dollars, and it was a revelation to the deacon, who went away with a new idea, and calling at once upon his pastor and narrating the circumstance, said, “If that man is able to give fifty dollars, I am able to give two hundred and fifty;” and so he was; and he did it. Others, stimulated by the good example, and shamed out of their littleness and covetousness, gave as the Lord prospered them, and they found that henceforth they had no occasion to call upon missionary societies to do their work, or bear the expenses which they themselves were fully able to meet.
There is a lesson here which many might ponder with profit. This “fifty-cent religion” is far too abundant,—a religion which transfers a man from the world into some sect, but does not cleanse him of his innate covetousness and greed. A religion which is valued at fifty cents a year by the man who counts his wealth by thousands, is of very little use to himself or any one else; and the man who, possessing this world’s goods, casts such a scanty pittance into the treasury of the Lord, would do well to cease his talk about his “widow’s mite” until he like that widow of old had “cast in all” his “living” as an offering to God. A religion that has not lifted a man above this contemptible level has done very little to profit him in this world, and may do still less to benefit him in the world to come.
God calls for manly men, whose honest, faithful, grateful souls abhor the petty tricks and meannesses of a covetous generation, and who take the gauge of their religious obligations, not from worldly examples of sharp practice and selfish calculation, but from the grace of our Lord Jesus Christ, who was rich, yet for our sakes became poor, that we through his poverty might become rich. There is little room for this fifty-cent religion among men who know that they are bought with the Redeemer’s blood, and that they are not their own, but that all their powers and all their gains are the rightful possession of the Lord to whom they have yielded themselves as servants for time and for eternity. How much do you value the gospel of Christ? What are you doing to spread it?—The Christian.

SAFEGUARDS FOR STUDENTS.

By James White

BY ELD. JAMES WHITE.
Our beloved school has an excellent reputation wherever its influence is known and felt. The “Rules and Regulations,” as given on page 19, of the last number of the College paper, are rational and right. They are given to secure purity in the moral atmosphere within the school-room, and also without, wherever students may be, at their meals, in their rooms, or during their seasons of recreation.
Those who do not cheerfully comply with these rules cannot be benefited to any great extent at our College, and the Board regard it a bad policy to retain such in the school at the risk of the moral injury of some unguarded and unsuspecting student, and of having the reputation of the school tarnished.
The establishment and maintenance of that discipline in the school-room which secures universal good report is a noble work, a great victory. But it is a greater work to elevate the moral and religious standard in the community, and educate all those who should fully co-operate with teachers and members of the Board, so as to throw about the precious youth a complete safeguard.
We bear joyful testimony to the important fact that unity of opinion and action exists with teachers and the members of the Board on the subject of discipline in the school, and in relation to that vigilance and prompt action sometimes necessary in breaking up those associations and influences which always depress the moral standard.
In God we trust, and in his name we maintain the right. Those so unfortunate in their early training as to be pained with wholesome restraint, and long for a low level with disorderly spirits, will have to surrender their corrupted opinions to the teachers and the Board, or be entirely disconnected from those who hold connection with our precious school. We call attention to the following statements from the New England Journal of Education, under the caption, “The Outlook for Womanhood,” and pray God that it may never be our painful portion to take up such a lamentation over similar influences at our school:—
In many of our communities, there is getting to be no small occasion for concern with reference to the future womanhood of our girls. They are thrown at the very outset into the very rabble of the mixed school. Little restraint is thrown about them in their association with the boys. Little proper girlhood guidance and instruction is given them. The text-book and the recitation are everything. The manners and the modesty of the girl are nothing. If she has been delicately guarded at home, she becomes half-hoiden. If nature or home-neglect has made her hoiden, she becomes brazen.
In society and the home, foolish talk, and love-gossip or scandal; precocious petty novel-reading, and newspaper sensationalism with that crowning evil, unseasonable and insane child-parties, quicken into premature life the passion for beau-seeking, until the minikin miss and the monakin master must have their confidential notes and arm-in-arm promenades, à la Abelard and Heloise in disgusting miniature.
Arrived at her greenest teens, the promiscuous intermingling of the evening party, and the corrupting familiarity of the kissing-bee; the undisguised pairing-off of the popular lecture and the evening service; the dancing-club, the evening promenade, and the night ride, make the false child-fancy a headstrong passion, that is alike regardless of parental restraint and womanly self-respect.
As the result of all this premature association, and false sex-training, we see the girl, in her own practical estimation, nothing as a true, pure, self-sustained, home-blessing woman; but filled out complete, and for the first and only time, something, when she has a fellow at her side; and, as a natural consequence, without much regard to anything touching his education, character, position, and prospects; practically, everything being summed in his one sole virtue of being simply a male human animal.
In our smaller communities, this is becoming so painfully common, that the modest, self-controlled young woman, at once the pride of the home, the pure influence in society, and the domestic foundation and hope for the future, is the exception, not the rule. And so we are fast swinging loose from the old Saxon anchorage of true domestic virtue, and drifting broadside into the over-mastering currents of mere Parisian frivolity and sex-dissipation.
Now, we are no prudish conservatives or timid alarmists, when we urge that the times call for prompt and vigorous attention to the checking and correcting of this evil, by a proper womanly training of our girls. We cannot leave things to the general tone and drift of society, as might have been safely done under the old, but alas! now by-gone, staid, and chaste precaution and vigor of New England life and character. In the midst of over-growing laxity of manners, the multiplied stimulants to precocious passions, and the increasing facilities afforded by devilish art for the indulgence of illicit gratification, we cannot safely trust it to take care of itself. Observant fathers and sensible mothers are becoming painfully conscious of the growing evil, and alarmed for the prospective purity and happiness of their children, and the coming households. . . . Of all this,—
“What shall the harvest be?”

Earthquakes of 1875: Statistics and Notable Disasters

A CELEBRATED German writer in Mineralogische Mitteilungen gives detailed statistics for 1875 of the earthquakes throughout the world. The number of shocks recorded is ninety-seven, occurring on one hundred different days. The greatest numbers were in January; the next greatest in December and March; the least were in September and October. The number of lives lost by earthquakes in 1875 was 20,000; the most destructive of these occurrences were the earthquake of Cucuta, and New Granada, May 16-18, which destroyed several towns and villages, and of St. Christobel and Guadalaxara, Mexico, February 11, which extended from the Pacific Ocean to Leon. Of volcanic eruptions, those which took place in Iceland were the most important.

“O EARTH, HEAR THE WORD OF THE LORD!”

“Behold, I stand at the door and knock.” Rev. 3:20.
I saw, when the twilight of morning was o’er, A Stranger stood still at a half-open door. A child played within, but the song of a bird Filled the place with its notes, and the knock was unheard. “O earth, earth, earth, hear the Word of the Lord!”
I looked soon again—to my heart it seemed soon, But hours had swept on, and the sun stood at noon;— The Stranger still there—still unheeded his cry— And I saw through the lattice gay dancers flit by. “O earth, earth, earth, hear the Word of the Lord!”
Gray shadows had crept from the wood to the plain, The wind had grown chill when I passed there again; Still patiently waited that form as before, And his knock sounded loud on the now bolted door. “O earth, earth, earth, hear the Word of the Lord!”
I watched until even—stood listening there Till midnight rang out on the storm-driven air; Then knew by the footfall the Lord had passed on, That the harvest was past, and the summer was gone. “O earth, earth, earth, hear the Word of the Lord!” —The (London) Christian.

THE UNCLEAN SPIRITS.

By D. T. Taylor

Going Forth to the Kings of the Earth and Causing Madness.

The following statements seemingly well authenticated are very alarming, as exhibiting the wide prevalence of demonolatry, and the increase of insanity thereby:—
The London correspondent of the New York Times (Feb. 3) writes: “Slade slipped away for Russia. It is said that the Czar’s chamberlain and Dr. Slade are spiritualistic friends, and although this is asserted as ‘chaff,’ there may be more truth in it than scoffers imagine; for the late Emperor of all the Russias received Mr. D. D. Home at his court with great marks of friendship, made him presents, and actually became godfather to his child. Spiritualism is fashionable at more than one of our European courts, though the pope had Mr. Home expelled from the ‘Eternal City.’ . . . Mr. Slade is now supported by what is called the ‘British National Association of Spiritualists.’”
Again, William Howitt says, “It would startle some people to discover in how many royal palaces in Europe spiritualism is firmly seated, and with what vigor it is diffusing itself through all ranks and professions of men, who do not care to make much noise about it—men and women of literary, religious, and scientific fame.”—Boston Journal, March 15.
A cultured physician of England, Dr. Forbes Winslow, has recently said that the asylums of our country contain ten thousand persons who have been made insane by spiritualism. This is doubted by many; but the following evidence from so eminent authority as the New York Medical Review (written previous to Dr. Winslow’s utterance) seems to well-nigh confirm the awful figures of the English doctor. It says, “Of all mental ailments none seems to yield to treatment so reluctantly as spiritualism. I have watched many cases of genuine spiritualism, but do not remember to have seen a chronic case permanently cured. I have seen typical cases pass regularly through their successive stages and terminate in open insanity, and have never been able to mitigate the symptoms nor avert the result. Spiritualism is the most uncompromising complaint with which the physiologist is called to meet. No epidemic of modern times can compare with it. It is a delusion which has existed twenty-five years, and attacked in the United States alone nearly three millions of people. The last census informs us that there are in this republic twenty-four thousand insane, and it is believed that out of this number seven thousand five hundred cases may be traced directly to spiritualism.”—Medical Review, April, 1874.
These proofs of the havoc this Satanic system is making are borne out by the previous statement of Professor Grimes, who in public lectures in 1853, when the delusion was but six years old, asserted that seventeen suicides and five hundred and seventy-one lunatics were already the legitimate fruits of spiritualism. I pronounce the facts and figures herein stated to be most startling and alarming to an evil world. But with Wesley we sing:—
“Whatever ills the world befall, A pledge of endless good we call, A sign of Jesus near!”
—D. T. Taylor.

PURITY OF HEART.

By N. W. Vincent

“Blessed are the pure in heart; for they shall see God.” Matt. 5:8. The standard of moral purity is the law of God. Its transgression is sin. Sin is everywhere represented in the Bible as vile and loathsome. As God’s law expresses his will and is a perfect embodiment of his pleasure, its transgression, or sin, is directly contrary to his pleasure, and must have his abhorrence. Not only is the violation of the letter of God’s law hateful rebellion against God, but a purpose or a wish thus to violate it is sin, and must be purged from the heart before it can be accounted pure in the sight of Heaven. God requires truth in the inward parts. These are His words who magnified his Father’s law and made it honorable: “Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart.” Says John, “Whosoever hateth his brother, is a murderer.” How true that the heart is deceitful above all things and desperately wicked. We have all sinned; by nature we are the children of wrath.
How can we be cleansed from sin, and thus flee from the wrath to come? God has loved the sinner. Although he could not make void that law which expresses his divine nature, although he can but forever abhor its transgression even to punishing it by death, he could, he did, permit his holy and well-beloved Son to die in the sinner’s stead. Christ died for our sins. They may be forgiven and blotted out. But what are the conditions of such a gracious, blessed gospel? Such faith in God’s word as will lead us heartily to accept of Christ as our divine Saviour; to repent of all our past transgressions of God’s holy law; and to yield it in the future our willing obedience. Three words express this: repentance, faith, obedience. In this way we are reconciled to God by the death of his Son; our consciences are purged from dead works, or sins, by the blood of Christ; we die to sin; we put off the old man, the carnal mind (not subject to the law of God), the body of death with its unholy members, and utterly loathe all that we know to be sin, or transgression of God’s law. We feel that our sins deserve death, but confide in the blessed truth that Christ died for us. The Father reveals to us the worthiness, the power, the preciousness of Christ; we are born of the Spirit; we know that we have passed from death unto life. We love God with all the heart, we delight in his law, we live unto righteousness. Thus our hearts are purified by faith, and we become new creatures in Christ Jesus.
Without this purity of heart, none of our race can ever see God. Rebels against Jehovah, those who knowingly persist in trampling upon any of his commandments, those who prefer a sinful world to a holy Heaven, those who lust after evil things rather than hunger and thirst after righteousness, all those who love the pleasures of sin, will be punished, with everlasting destruction from the presence of the Lord and from the glory of his power. 2 Thess. 1:9. But “blessed are the pure in heart; for they shall see God.”
N. W. VINCENT.

THREE DEGREES OF LOVE.

By Geo. D. Ballou

MANY well-meaning Christian people make hard work of understanding the Scriptures, because they do not search far enough to get their general teaching in regard to the subject they may be considering.
We have often heard people wonder how it can be that God requires us to attain such a degree of perfection that we can have the same feeling of regard for all our fellow-men that we have for our own families and ourselves. We think that these people fail to get hold of the truth on this subject as it is taught by our Saviour. By quoting three passages, we hope to make this matter clear to some who may not have seen the subject in the light in which we regard it.
Matt. 5:44: “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you.” Please read the context. Here our duty to our enemies is laid out. We are not permitted to harbor any but feelings of kindness and regard toward those who are trying to injure us. There is no place in all our Saviour’s teachings where permission is given to indulge feelings of hatred or malice or envy toward even our bitterest enemies; but we are taught, both by precept and example, to love our enemies and work for their salvation. This we call the first degree of love for our fellow-men.
In Luke 10:27, we have given the two great principles underlying the law, the second of which is, “Thou shalt love thy neighbor as thyself.” The verses following plainly inform us who our neighbor is in the Scripture sense of the term. He is the one who shows us a kindness, who proves himself to be a real friend; and such a one we are commanded, not merely to love, as in the case of the enemy, but to love in the words of Scripture, “as thyself.” Here a greater manifestation of regard is required than for our enemy. The circumstances demand that we should honor and appreciate our friends, and show greater regard for them than for our enemies. It would be injustice to treat these two classes alike, to manifest the same amount of love for the one as for the other. Even the great God in Heaven shows favor to those who honor him, and manifests his displeasure toward those who do not. We are to love our neighbor as we love ourselves. We are to be ready and willing to do everything for him which it would be proper and right to do for ourselves under similar circumstances. This constitutes the second degree of love for our fellow-men.
The Saviour says (John 13:34), “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.” Again (chap. 15:12), “This is my commandment, That ye love one another, as I have loved you.” Christ is conversing with his disciples. He points out a different relationship from that which we sustain to either our enemies or our friends. It is the relationship existing between those who are believers in Christ, and it is the most sacred and endearing that can exist among men. Here a degree of love is enjoined which is still greater than that toward our neighbor. Christians are to love one another as Christ has loved them. This is the highest type of love to which it is possible for man to attain; for we read: “Greater love hath no man than this, that a man lay down his life for his friends.”
Christ’s love was such that it led him to sacrifice everything for the sake of those who should believe in him. If we could only realize Christ’s amazing love, we should be better able to fulfill the duties which we owe to our brethren and sisters. The spirit of disinterested benevolence, devotion, and sacrifice for the sake of Christian fellow-beings, is demanded by this new commandment.
Our Saviour’s teaching upon this subject is only one of the many instances in which he magnified the law and made it honorable. See Isa. 42:21. David must have had a lively sense of these principles when he said, “I have seen an end of all perfection; but thy commandment is exceeding broad.” We may never be able to see the entire breadth of this great moral principle of love to man; but we may rest assured that the more exact and systematic our knowledge of this principle becomes, the better shall we be able to comprehend our relations to our fellow-men, and to manifest such feelings of regard for them as will have a telling effect in favor of the cause which we profess to love.
GEO. D. BALLOU.

IOWA AND NEBRASKA T. AND M. SOCIETY.

By George I. Butler; C. G. Johnston

The eleventh general quarterly meeting of the Iowa and Nebraska Tract and Missionary Society convened at Marshalltown, Iowa, on the camp ground, June 8, 1877. Meeting called to order by Eld. George I. Butler, president. Prayer by Eld. Mitchell.
On motion, The chair appointed the Nominating Committee, as follows: E. W. Farnsworth, Minos Miller, and C. L. Boyd.
Adjourned to call of Chair.

SECOND SESSION.

The Society met June 11, at 8:30 A. M. Prayer by Eld. Mitchell. The minutes of last meeting were read and approved. The report of labor for the last quarter was read, as follows:—
Report Total
Families Visited 289
Letters Written 208
Money Received $194.22
New Subscribers for Periodicals 150
Periodicals Sent to Friends 169
Periodicals Distributed 1641
Almanacs 478
No. of Books in Libraries 20
Pages of Tracts and Pamphlets Distributed 148,621
The Nominating Committee reported as follows:— For President, E. W. Farnsworth; Vice-President, Henry Nicola; Secretary, C. G. Johnston; Treasurer, L. McCoy. Directors: Dist. No. 1, F. H. Chapman, West Union, Fayette Co., Ia.; No. 2, Daniel Andre, Lisbon, Linn Co., Ia.; No. 3, J. W. Adams, Richmond, Washington Co., Ia.;No. 4, W. W. Conklin, New London, Henry Co., Ia.; No. 5, J. B. Bennington, Monroe, Jasper Co., Ia.; No. 6, J. L. Syp, Afton, Union Co., Ia.; No. 7, A. J. Stiffler, Winterset, Madison Co., Ia.; No. 8, Proctor McCormick, Dennison, Crawford Co., Ia.; No. 9, W. B. Everhart, Hook's Point, Hamilton Co., Ia.; No. 10, Samuel Holly, State Center, Marshall Co., Ia.; No. 11, C. J. Barber, Smithland, Woodbury Co., Ia.; No. 12, E. D. Hurlburt, Valparaiso, Saunders Co., Neb.; No. 13, Solomon Myer, Blair, Neb.; No. 14, A. W. Shepherd, Nebraska City, Neb.; No. 15, John Tucker, Elk Point, Dakota Ter.
On Motion, The Chair nominated Henry Nicola for President in place of Bro. Farnsworth, who withdrew his name, and J. T. Mitchell for Vice-President, in place of Bro. Nicola.
On motion, The report, as amended, was accepted, and the nominees elected as a whole.
The financial report was read, showing an indebtedness. The best method of paying the debt was freely discussed, and, on motion, subscription papers were decided on.
On motion, The Chair appointed R. Hart, J. Shively, and John W. Adams, a committee to circulate the subscription papers.
Adjourned to call of Chair.

THIRD SESSION.

June 11, at 10 P. M., the directors met in business session.
On motion, Crawford County was transferred from Dist. No. 11 to Dist. No. 8, leaving the districts as follows:—
Dist. No. 1 comprises Allamakee, Fayette, Winneshiek, Howard, Chickasaw, Mitchell, Floyd, Bremer, and Butler Counties.
Dist. No. 2, Dubuque, Delaware, Buchanan, Black Hawk, Cedar, Benton, Linn, Jones, Jackson, and Clinton Counties.
Dist. No. 3, Scott, Muscatine, Johnson, Washington, Iowa, and Keokuk Counties.
Dist. No. 4, Louisa, Des Moines, Lee, Henry, Jefferson, Van Buren, Wapello, and Davis Counties.
Dist. No. 5, Mahaska, Poweshiek, Marion, Jasper, Warren, and Polk Counties.
Dist. No. 6, Appanoose, Monroe, Lucas, Wayne, Adams, Clarke, Decatur, Union, Ringgold, and Taylor Counties.
Dist. No. 7, Dallas, Madison, Guthrie, Adair, Audubon, and Cass Counties.
Dist. No. 8, Harrison, Shelby, Pottawattamie, Mills, Montgomery, Fremont, Page, and Crawford Counties.
Dist. No. 9, Hamilton, Webster, Calhoun, Pocahontas, Humboldt, Wright, and Franklin Counties.
Dist. No. 10, Grundy, Hardin, Marshall, Story, Boone, Greene, and Carroll Counties.
Dist. No. 11, Plymouth, Cherokee, Buena Vista, Woodbury, Ida, Sac, and Monona Counties.
Dist. No. 12, that part of Nebraska lying between the Platte River and the second tier of counties on the south line, except Otoe County.
Dist. No. 13, all of Nebraska north of the Platte River.
Dist. No. 14, the second tier of counties in Nebraska, and Otoe County.
Dist. No. 15, Dakota Territory.
On motion, It was ordered that the directors do all business with the SIGNS office through the secretary.
Adjourned sine die.
GEO. I. BUTLER, Pres.
C. G. JOHNSTON, Sec.

WALKING WITH THE WORLD.

By Matilda C. Edwards

[Republished by request.]
The Church and the World walked far apart On the changing shore of time; The World was singing a giddy song, And the Church a hymn sublime. “Come, give me your hand,” cried the merry World, “And walk with me this way;” But the good Church hid her snowy hands, And solemnly answered, “Nay, I will not give you my hand at all, And I will not walk with you; Your way is the way to endless death; Your words are all untrue.”
“Nay, walk with me but a little space,” Said the World, with a kindly air; “The road I walk is a pleasant road, And the sun shines always there; Your path is thorny and rough and rude, And mine is broad and plain; My road is paved with flowers and dew, And yours with tears and pain. The sky above me is always blue; No want, no toil, I know; The sky above you is always dark; Your lot is a lot of woe; My path, you see, is a broad, fair one, And my gate is high and wide; There is room enough for you and for me To travel side by side.”
Half shyly the Church approached the World, And gave him her hand of snow. The old World grasped it, and walked along, Saying in accents low, “Your dress is too simple to please my taste; I will give you pearls to wear, Rich velvets and silks for your graceful form, And diamonds to deck your hair.” The Church looked down at her plain white robes, And then at the dazzling World, And blushed as she saw his handsome lip With a smile contemptuous curled. “I will change my dress for a costlier one,” Said the Church, with a smile of grace; Then her pure white garments drifted away, And the World gave in their place Beautiful satins and shining silks And roses and gems and pearls; And over her forehead her bright hair fell, Crisped in a thousand curls.
“Your house is too plain,” said the proud old World; “I’ll build you one like mine; Carpets of Brussels and curtains of lace, And furniture ever so fine.” So he built her a costly and beautiful house; Splendid it was to behold; Her beautiful daughters and sons dwelt there, Gleaming in purple and gold; And fairs and shows in the halls were held, And the World and his children were there, And laughter and music and feasts were heard In the place that was meant for prayer. She had cushioned pews for the rich and great, To sit in their pomp and pride; While the poor folks, clad in their shabby suits, Sat meekly down outside.
The Angel of Mercy flew over the Church, And whispered, “I know thy sin.” Then the Church looked back with a sigh, and longed To gather her children in. But some were off at the midnight ball, And some were off at the play, And some were drinking in gay saloons; So she quietly went her way. Then the sly World gallantly said to her, “Your children mean no harm, Merely indulging in innocent sports.” So she leaned on his proffered arm, And smiled, and chatted, and gathered flowers, As she walked along with the World; While millions and millions of priceless souls To the horrible gulf were hurled.
“Your preachers are all too old and plain,” Said the gay World with a sneer. “They frighten my children with dreadful tales, Which I like not for them to hear; They talk of brimstone and fire and pain, And the horrors of endless night; They talk of a place which should not be Mentioned to ears polite. I will send you some of the better stamp, Brilliant and gay and fast, Who will tell them that people may live as they list, And go to Heaven at last. The Father is merciful, great, and good, Tender and true and kind; Do you think he would take one child to Heaven And leave the rest behind?” So he filled her house with gay divines, Gifted and great and learned; And the plain old men that preached the cross Were out of her pulpits turned.
“You give too much to the poor,” said the World, “Far more than you ought to do; If the poor need shelter and food and clothes, Why need it trouble you? Go take your money and buy rich robes, And horses and carriages fine, And pearls and jewels and dainty food, And the rarest and costliest wine; My children, they dote on all such things, And if you their love would win You must do as they do, and walk in the ways That they are walking in.” Then the Church held tightly the strings of her purse, And gracefully lowered her head, And simpered, “I’ve given too much away; I’ll do, sir, as you have said.”
So the poor were turned from her door in scorn, And she heard not the orphans’ cry; And she drew her beautiful robes aside, As the widows went weeping by; And the sons of the World and the sons of the Church Walked closely hand and heart, And only the Master who knoweth all Could tell the two apart.
Then the Church sat down at her ease, and said, “I am rich, and in goods increased; I have need of nothing, and naught to do But to laugh and dance and feast;” And the sly World heard her and laughed in his sleeve, And mockingly said aside, “The Church is fallen, the beautiful Church, And her shame is her boast and pride.”
The angel drew near to the mercy-seat, And whispered in sighs her name, And the saints their anthems of rapture hushed, And covered their heads with shame; And a voice came down through the hush of Heaven From Him who sat on the throne, “I know thy works, and how thou hast said, I am rich; and hast not known That thou art naked, poor, and blind, And wretched before my face; Therefore, from my presence I cast thee out, And blot thy name from its place.”
—Mrs. MATILDA C. EDWARDS, in Baltimore Christian Advocate.
Continue reading: REMARKS ON ZECHARIAH 14