Earlier text: MAINE CONFERENCESYSTEMATIC BENEVOLENCE.
By James White
We here give extracts from Mrs. White’s Testimonies to the Church, which show what the Lord has revealed to her from time to time relative to the subject under consideration. The first was given in the year 1859, as follows:— “There is order in Heaven, and God is well pleased with the efforts of his people in trying to move with system and order in his work. I saw that there should be order in the church of God, and arrangement in regard to carrying forward successfully the last great message of mercy to the world. God is leading his people in the plan of Systematic Benevolence, and of the points to which he is bringing up his people, this is one which will cut the closest with some. To them this point cuts off the right arm, and plucks out the right eye, while to others it is a great relief. To noble, generous souls the demands upon them seem very small, and they cannot be content to do so little. Some have large possessions, and if they lay by them in store for charitable purposes as God has prospered them, it seems to them like a large sum. The selfish heart clings as closely to a little offering as to a larger one, and makes the small offering look very large. I was pointed back to the commencement of this last work. Then some who loved the truth could consistently talk of sacrificing. They devoted much to the cause of God to send the truth to others. They have sent their treasure beforehand to Heaven.” “Brethren, you who have received the truth at a later period, and have large possessions, God has called you into the field, not merely that you may enjoy the truth, but that you may aid with your substance in carrying forward this great work. And if you have an interest in this work, you will venture out, and invest something in it, that others may be saved by your efforts, and you reap with them the final reward. Great sacrifices have been made and privations endured to place the truth in a clear light before you. Now God calls upon you, in your turn, to make great efforts and to sacrifice, in order to place the truth before those who are in darkness. God requires this. You profess to believe the truth; let your works testify to the fact. Unless your faith works, it is dead. Nothing but a living faith will save you in the fearful scenes which are just before you. I saw that it was time that those who have large possessions begin to work fast. It is time they were not only laying by them in store as God is now prospering them, but as he HAS prospered them.” The second was given in the year 1861, as follows:— “I was pointed back to the children of Israel anciently. God required of them all a sacrifice, both poor and rich, according as he had prospered them. The poor were not excused because they had not the wealth of their rich brethren. They were required to exercise economy and self-denial, that they come not before the Lord empty-handed. And if some were so poor that it was utterly impossible for them to bring an offering to the Lord, if sickness or misfortune had deprived them of the ability to bestow, those who were wealthy were required to help them to a humble mite, that they come not before the Lord empty-handed. This arrangement preserved a mutual interest.” “In the arrangement of Systematic Benevolence some have not come up and united in this work, and have excused themselves because they were not free from debt. They plead that they must first ‘owe no man anything.’ But being in debt does not excuse them. I saw that they should render to Cæsar the things that are Cæsar’s, and to God the things that are God’s. Some feel conscientious to ‘owe no man anything,’ and think that God can require nothing of them, until their debts are all paid. Here they deceive themselves. They fail to render to God the things that are God’s. Every one must bring to the Lord a suitable offering. Those who are in debt should take the amount of their debts from what they possess and give a proportion of the remainder.” “Some feel under sacred obligations to their children. They must give them each a portion, but feel themselves unable to raise means to aid the cause of God. They make the excuse that they have a duty to do to their children. This may be right, but their first duty belongs to God. Render unto Cæsar the things that are Cæsar’s, and to God the things that are God’s. Rob not God by withholding from him your tithes and offerings. It is the first, sacred duty to render to God a suitable proportion. Let none throw in their claims and lead you to rob God. Let not your children steal your offering from God’s altar for their own benefit.” The third extract is taken from a Testimony given in 1873, as a warning to those who decide as to appropriating funds in the S. B. treasury, lest the system be broken down:— “Our system to raise means for the support of the cause is equitable in its workings, and will be ample in its results. But when all our people shall come up to the figures, in the rapid growth of the cause it must be guarded carefully from abuses by careless auditors and unconsecrated ministers, lest our people become discouraged at improper appropriations, and the system become broken down.” The fourth extract is from a Testimony given in the year 1875, and was put in print under the caption— “The mission of the church of Jesus Christ is to save perishing sinners. It is to make known the love of God to men, and to win them to Christ by the efficacy of that love. The truth for this time must be carried into the dark corners of the earth. And this work may begin at home. The followers of Christ should not live selfish lives; but imbued with the spirit of Christ, they should work in harmony with Christ.” “There are causes for the present coldness and unbelief. The love of the world, the cares of life, separate the soul from God. The water of life must be in us, and flowing out from us, springing up into everlasting life. We must work out what God works in. If the Christian would enjoy the light of life, he must increase his efforts to bring others to the knowledge of the truth. His life must be characterized by exertion and sacrifices to do others good, and then there will be no complaints of lack of enjoyment.” “Angels are ever engaged in working for others’ happiness. This is their joy. That which to selfish hearts would be considered humiliating service, in ministry to those who are wretched, and in every way inferior in character and rank, is the work of the pure, sinless angels in the royal courts of Heaven. The spirit of Christ’s self-sacrificing love is the spirit which pervades Heaven, and is the very essence of its bliss. Those who feel no special pleasure in seeking to be a blessing to others, in working, even at a sacrifice, to do them good, cannot have the spirit of Christ or of Heaven; for they have no union with the work of angels, and cannot participate in the bliss that imparts elevated joy to the heavenly angels.” “The principle of the cross of Christ brings every believing soul under heavy contribution to deny self, to impart light to others, and to give of his means to extend the light. If he is in connection with Heaven, he will be engaged in this work in harmony with the angels.” “In proportion as the love of Christ fills our hearts and controls our lives, covetousness, selfishness, and love of ease, will be overcome, and it will be our pleasure to do the will of Christ, whose servants we claim to be. Our happiness will then be proportionate to our unselfish works, prompted by the love of Christ. Divine wisdom has appointed, in the plan of salvation, the law of action and reaction, making the work of beneficence, in all its branches, twice blessed. He that gives to the needy blesses others and is blessed himself in a still greater degree. God could have reached his object in saving sinners without the aid of man; but he knew that man could not be happy without acting a part in the great work in which he should be cultivating self-denial and benevolence. That man might not lose the blessed results of benevolence, our Redeemer formed the plan of enlisting him as his co-worker. By a chain of circumstances which would call forth his charities, he brings man under the best means of cultivating benevolence, and keeps him habitually giving to help the poor, and to advance his cause.” “God has mercifully brought a class to the knowledge of the truth, that they might appreciate its priceless value in comparison with earthly treasures. Jesus has said to these, ‘Follow me.’ He is testing them with the invitation to the supper which he has prepared. He is watching to see what characters they will develop, whether their own selfish interests will be considered of greater value than eternal riches.” The fifth extract is from a Testimony printed in 1875, as follows:— “All the members of the church should feel that the truth which they profess is a reality, and they should be disinterested workers. Some rich men feel like murmuring because the work of God is extending, and there is a demand for money. They say there is no end of the calls for means. One object after another is continually rising, demanding help. We would say to such that we hope the cause of God will so extend that there will be greater occasion, and more frequent and urgent calls for supplies from the treasury to prosecute the work.” “If the plan of Systematic Benevolence was fully adopted and carried out to a man, there would be a constant supply in the treasury. The income would flow in like a steady stream constantly supplied by overflowing springs of benevolence. Almsgiving is a part of gospel religion. Does not the consideration of the infinite price paid for our redemption leave upon us solemn obligations pecuniarily, as well as lay claim upon all our power to be devoted to the work of the Master?” “We shall have a debt to settle with the Master by-and-by, when he shall say, ‘Give an account of thy stewardship.’ If men prefer to set aside the claims of God and grasp and selfishly retain all that he gives them, he will hold his peace at present, and continue frequently to test them by increasing his bounties, and by letting his blessings flow on, and these men pass on receiving honor of men, and without censure in the church; but by-and-by he will say, ‘Give an account of thy stewardship.’ Says Christ, ‘Inasmuch as ye did it not to one of the least of these, ye did it not to me.’ ‘Ye are not your own; for ye are bought with a price,’ and are under obligation to glorify God with your means as well as in your body, and in your spirit, which are his.” “‘Ye are bought with a price,’ not ‘with corruptible things, as silver and gold, but with the precious blood of Christ.’ He asks the return of the gifts he has intrusted to us, to aid in the salvation of souls. He has given his blood; he asks our silver. It is through his poverty that we are made rich, and yet, will we refuse to give back to him his own gifts? God is not dependent upon man for the support of his cause. He could have sent means direct from Heaven to supply his treasury, if his providence had seen that this was the best for man. He might have devised means whereby angels would have been sent to publish the truth to the world without the agency of men. He might have written the truth upon the heavens, and let them declare to the world his requirements in living characters.” “God is not dependent upon any man’s gold or silver. He says, ‘Every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee; for the world is mine, and the fullness thereof.’ Whatever necessity there is for our agency in the advancement of the cause of God, he has purposely arranged for our good. He has honored us by making us co-workers with him. He has ordained that there should be a necessity for the co-operation of men, that they may keep in exercise their benevolent affections.” “Should all whom God has prospered with earthly riches carry out his plan in faithfully giving a tenth of all their increase, and if they should not withhold their trespass offerings and their thank offerings, the treasury would be constantly replenished. The simplicity of the plan of Systematic Benevolence does not detract from its merits, but extols the wisdom of God in its arrangement. Everything bearing the divine stamp unites simplicity with utility.” “If Systematic Benevolence was universally adopted, according to God’s plan, and the tithing system carried out as faithfully by the wealthy as it is by the poorer classes, there would be no need of repeated and urgent calls for means at our large religious gatherings. There has been a neglect, in the several churches, of keeping up the plan of Systematic Benevolence, and the result has been an impoverished treasury and a backslidden church.” J. W. THE PAST, PRESENT, AND FUTURE.
By James White
We have waited a score of years in vain for ministers of the different religious bodies to embrace and proclaim the message of the third angel. God would doubtless accept them, and make them the mediums of his saving truth to the people, if they would accept the Lord and his unpopular truth. These men, with their experience in public speaking, would accomplish much in the Lord’s great harvest field in gathering the golden sheaves for the heavenly garner. But as they choose to reject the counsel of God against themselves, the Lord is calling men from the humbler walks of life to leave their farms and their trades to give themselves to the proclamation of the last message of truth to dying men. The Lord could have called men of wealth, education, and experience in standing before the people, and made them the honored instruments in his hands of first searching out the present truth, and the very first in publishing it to the world. Viewing our early history from a worldly standpoint, had our cause commenced in a more popular manner, our young men who enter the Lord’s vineyard at the eleventh hour would be saved the embarrassment under which they suffer, as the poverty, privations, sacrifices, and humility of those who bore the burden in the heat of the day, are rehearsed before them. But however painful this may be to those who have educational advantages at our College, and who go out leaning upon our Systematic Benevolence Treasuries for support, and with our publications, in which the entire system of present truth is made ready to their hands, so that they simply repeat before the people the truths connected with our message brought out by the pioneers of the cause, it is important to the safety of the cause that these facts be kept before the people. We do not say that the twenty thousand Seventh-day Adventists of to-day should do and suffer just what the few did and suffered at the commencement of the work. God has not changed, however, neither has the truth of his word changed; but the times and circumstances which surround us to-day have changed, demanding broader plans. To fully comprehend this, and understand that our plans must change by being enlarged as the work extends, and that we must still humbly work with God, and be led by the Guiding Hand, is what some fail to do. While it may appear evident that God had a great design in commencing the work in humility, that our people might ever during the period of our message and mission call to remembrance the former days lest we forget all the way the Lord has led us, it would be the height of folly to lay our plans as narrow as they necessarily were a quarter of a century ago, when there were but a few hundreds of Seventh-day Adventists in America and none in the Old World. In the year 1854, our first house of worship was built in Battle Creek. It was 18x22 feet, and would seat not far from one hundred persons. It was the first house of worship erected by Seventh-day Adventists, and was as plain as plain can be. A good brother from Vermont, passing to the West, called at Battle Creek and attended an evening prayer-meeting in our very humble house of worship. At the close of the meeting, conversation passed between us in substance as follows:— “Well, Bro. White, you have built a meeting-house.” “Yes; we have needed a house of worship at Battle Creek since the REVIEW AND HERALD was moved from Rochester, N. Y., to this place. Before the removal of the Office, the few brethren were comfortably convened in a private house, but there is no dwelling occupied by any of our brethren of sufficient size to convene our present congregation.” “Oh dear, I see that you are following in the wake of the other churches, and unless the Lord comes very soon, you will lead this people to popularity.” The good brother meant well, and had he lived to this day, and had part in the work, the providence of God in the growth of the cause would have expanded his views of this great work. When that poor little place of worship would no longer hold our congregation, a second plain house was built, 28x44, which would convene three hundred. But soon the growing congregation could not be seated in that, and a third house was erected, 42x66, which will seat six hundred people. But as our regular Sabbath congregation would be not less than one thousand if we had a place of worship to seat them, the Dime Tabernacle is now going up, which will convene three thousand. What could we do with our Battle Creek congregation of to-day, if we had only the first house of worship, that would seat one hundred persons? And yet there are those among us who will repeat the whine, with age and perpetual use worn threadbare by lubber-lifters in the cause,— “You are drifting toward the other churches, and in less than twenty years, should time continue so long, Seventh-day Adventists will be just like them.”101 We would not spurn the idea and warning of danger, by any means; but we confess want of evidence that the Lord is leading these persons from whom the cry of danger comes. We do not believe that God has called them to this work. It looks far more consistent to conclude that the very ones to whom God has given light relative to broader plans and the general management of the work would also have light relative to the dangers and duties of our people, than that he would lay the burden of the dangers to which Seventh-day Adventists are exposed on those who have been holding back, like an ox being drawn by a rope tied to his horns, into the blacksmith’s sling to be shod, and whom nothing but the irresistible revolutions of the great wheel of God’s providential dealings with us as a people has been able to pull along with the advancing cause. And yet we hear from these the same caution in the same doleful strain, repeated over and over again, which those who have the burden of the cause laid upon them, and who feel our dangers in every nerve, need grace to patiently endure,— “You are drifting toward the other churches, and will soon be like them, unless the Lord shall come very soon.” These imagine that they fill an important place in the cause, and that their cautions are as important to the safety of the cause of God as brakes are to the safety of a railroad train. But if the cause were left to them, its progress might be compared to that of a train of cars with fire put out, locomotive abandoned, and fireman and engineer running the train by the use of brakes alone. The result would be a fixed position similar to that of Lot’s wife. We choose to go forward with righteous Lot. But the Lord has chosen whom he pleased to manage his cause and act the part of conductor, engineer, fireman, and brakeman on the celestial train that is moving toward the golden gate of the city of God; and the invitation and earnest entreaty to those who have no business with the management of this heavenly train, and have quite as much as they can do to act the part of quiet, orderly passengers, is, “Hands off, and get on board, and let those whom the Lord has called and qualified to manage, take charge.” And right here those who think it their duty to act as brakemen to the cause for its safety will charge us with steadying the ark, and will cite the case and fate of Uzza, who put forth his hand to hold the ark of God as the oxen stumbled in passing the threshing-floor of Chidon. To this we reply, There were those who had charge of the ark by divine appointment, and Uzza was meddling with that which was none of his business, and because he got out of his proper place “the anger of the Lord was kindled against Uzza, and he smote him, because he put his hand to the ark; and there he died before God,” 1 Chron. 13:9, 10; another providential warning to those who take on themselves a work which the Lord has not laid upon them of “Hands off, and quietly take your places in the rank and file of the Lord’s army who keep the commands of God and the faith of Jesus, lest a similar fate be yours to that which miserably terminated the life of poor Uzza.” We are happy to know that the Lord has not left the remnant who keep the commandments of God, and have the testimony of Jesus Christ, to the blind guidance of these. The spirit of prophecy lives in the commandment-keeping church, and is still appealing to us in a straight-forward line, as it has during the past thirty-three years, warning of danger and admonishing to duty. The voice of the Lord through the humble instrument of his choice is still appealing to this people. We do not ask you to follow any person, however endowed with the Spirit and grace of God, but if in this warning you recognize the voice of the True Shepherd, follow him, believe and obey. It may be proper to briefly review the past, and call to mind the merciful dealings of the Lord with us as a people. In the sad history of the people of the Lord, it will be seen that they were in danger of forgetting his merciful dealings with them, and, as a consequence, they would lose sight of his goodness and loving kindness, and become unthankful and unclean, in his sight. We, too, are in danger of losing that clear light and living sense of God’s gracious dealings with us which it is for our safety and profit to see and feel. In the rise and progress of the cause thus far, great and important enterprises have been taken in hand and have been pushed forward with a firmness and zeal which have been truly wonderful when we consider the many obstacles which lay directly in the way of the few who put their hand to the work. But as we now survey our brief history, we clearly see that the Hand of Strength and the Mind of Wisdom have been with us in this cause. J. W. THE COMING GENERAL CONFERENCE.
By Dudley Marvin Canright
The General Conference to be held in connection with the camp-meeting at Battle Creek, beginning Oct. 2, 1878, will be the most important one which has been held by our people for many years. Matters of the greatest interest will come up to be acted upon, matters which will affect the cause throughout the wide harvest field. Eld. J. N. Loughborough, from the Pacific coast, who has been absent ten years, will be at this meeting. Eld. J. N. Andrews, our missionary to Europe, is expected to be here. Important steps will be taken with regard to the European mission, the mission to Great Britain, and other missionary fields. Our mammoth Dime Tabernacle, which is, in some respects, so important an enterprise, will be considered. The school, the Sanitarium, the publishing houses, the T. and M. work, and other matters of great interest, will receive attention. All our leading ministers will probably be in attendance. Bro. and Sr. White will be here. We are very glad to be able to say that Bro. White is still improving in health. He will be able, we hope, to speak at this meeting, and to counsel with the brethren as he has in former years. After the camp-meeting is over, it is expected that the delegates will remain a week, during which time all matters of importance to our work will be thoroughly discussed. The secretary of each State Conference should give a full and reliable report of the standing of his Conference. Our brethren in Michigan should make a general rally to this feast of tabernacles. As far as possible, the presidents of the different Conferences, the presidents of the T. and M. societies, our ministers and leading brethren throughout the field, should attend this meeting and remain over the two Sabbaths. The camp-meeting proper will break up Wednesday morning, Oct. 9. None who attend the meeting should calculate to leave before that time. Pray God to signally bless this important Conference of his servants. MISSIONARY WORK.
By James White
The tract and missionary work is of great importance. This branch of labor in the cause must not be neglected. The field is broad, the work is vast, and those who labor in word and doctrine are few. Much will have to be accomplished through the press. A thousand men and women are wanted to go forth to circulate our publications, and to read sermons in private houses and school-houses. We are preparing a series of discourses for this purpose, twenty-five or thirty in number, which will cover the grounds of our faith and hope. They will each contain about the same amount of matter as one of our sixteen-page tracts. Here will be a field of usefulness for at least one thousand good readers and missionary workers. These very sermons in tract form will be just the reading for the missionary workers to circulate. The T. and M. Societies generally have empty treasuries, and most of them are in debt to our offices of publication. And we suggest that it is their first duty to pay these debts. A new pioneer paper will have to be published near the north line of what used to be the slave States, but not in the year 1879. Times are hard. The societies are in debt, and there are tons of reading matter at the offices that should be put in circulation. These works are just what the times demand, and they should be circulated. 1. The History of the Sabbath, by Elder J. N. Andrews, is packed up at the Office at Battle Creek, not less than three thousand copies. The shelves and boxes which hold this invaluable work should be emptied before January, 1880. Five hundred at least should be shipped to England to be circulated in the Old World wherever the English language is read. 2. The Spirit of Prophecy. There are now three volumes of this work in print, and the fourth will be printed the coming winter. There are seven pamphlets, and will be ten in all, containing a choice selection of the matter in the last three volumes. The volumes should be in every Seventh-day Adventist family in the land, and where they are not able to purchase they should be held by the church as a sort of circulating library to be worn out in the hands of candid readers. In every young church and young, unorganized body of Sabbath-keepers a full set of these books should be properly located to go the rounds from house to house. And the pamphlets should be located in like manner in those places where economy may suggest a smaller outlay of means. The presence of the writer of these works upon the speakers' stand before the thousands at our camp-meetings is regarded as a powerful means of removing prejudice, but second in importance in gaining this object is the reading of her works. The field is opening before us to that degree that her personal labors can extend to only a very small portion of it. The books must do the rest, and are the proper representatives of the work to which God has called her. There is important work for the T. and M. Societies during the year 1879. We might mention other works that are burdening our shelves, which, if circulated, would accomplish great good, and the money received from them would pay debts at the banks on which the Association is paying interest at the rate of ten per cent per annum. These debts must be paid. The T. and M. Societies must pay up. At these times we have to figure closely and move carefully. Bro. Matteson wishes to publish a monthly in Norway in the Danish language; but while the ADVENT TIDENDE is barely self-sustaining we judge this not advisable. We therefore offer the TIDENDE to the Scandinavian people in Europe as well as in America, post-paid, for $1.00 a year. When the TIDENDE shall be fully supported by American patronage, and the cause in Europe has gained sufficient strength, a monthly should be started in Denmark or Norway. Another season it is expected that there will be one tent in Norway and one in Denmark. Let us all do what we can in spreading abroad the truth for this time, not forgetting, by the way, the injunction of the apostle, “Owe no man anything.” J. W. Counsel on Deliberation, Decision, and Firmness
DELIBERATE with caution, but act with decision; and yield with graciousness or oppose with firmness. THE MAINE CAMP-MEETING.
By Uriah Smith
This meeting was held at Waterville, Me., according to appointment, Sept. 4-9. The ground was pleasantly situated within easy access of the village. As in Massachusetts, there was a larger number of tents on the ground, and a more full attendance of brethren than at any previous meeting. The attendance from without was very good. On the Sabbath a large congregation was present. On Sunday about four thousand people were out. They were a fine, intelligent-looking class of people, who evidently came to hear. The best of attention was given to the word spoken, and if we may judge from the many admissions made after the day was over, strong conviction was fastened on many minds. Five discourses were given on Sunday on the following subjects: 1. The explanation of the past Advent movement, as embraced in the question of the sanctuary. 2. The first day of the week in the New Testament. 3. Who changed the Sabbath? embracing the claims of the papal power in this respect. 4. Temperance, by Sr. White. 5. An examination of Matt. 24, in the evening. These themes were new to most of the people here; and they have awakened earnest inquiry in many minds. Waterville is a place of literary institutions and mental culture; the citizens generally show marks of intelligence and refinement; but a good impression has been made by the camp-meeting in favor of the truth. In this respect the meeting has been all that could have been expected or perhaps desired. In regard to our brethren themselves, they still manifest firm faith in the truth, and a love for it; but they have seemingly become too much satisfied with the theory without a corresponding consecration of heart and zeal of action. There was not, consequently, that breaking away, and yielding to the melting influence of the Spirit of God, and the coming in of spiritual triumph and victory in the meeting that was desirable. Nevertheless, we look for good results to follow from this meeting touching the prosperity of the cause in this State. A solemn and searching testimony was borne by Sr. White, on Monday morning, just previous to her departure, over which there was deep feeling during the remainder of the meeting. The testimony was well received, and strong desires were expressed to act upon it. Many began to feel their lack and turn to the Lord with confession. A large portion of the forenoon on Monday was spent in this manner, and some excellent testimonies were borne. The benefits of a camp-meeting are not so much what is accomplished on the ground, as the carrying out afterward of the truth presented and the counsel and admonition given. In this respect the meeting was a success, as many resolutions were formed, which, if carried out, will result in the spiritual advancement of those who made them, and thus cause the work in this State to prosper. May the brethren ever remember these vows as solemn covenants between themselves and God, not to be broken. The parting meeting on Tuesday morning was a sweet and precious season. The testimony of some who had been drifting back, was such as to cause the friends of the truth to feel more than paid for the time and expense of the meeting. The same ground will be used next year, and the Conference voted to commence the meeting on Friday and close it the second Monday following, thus holding it over two Sabbaths and first-days. This was adopted because it was thought that more time would be desirable, the brethren now being just prepared to work as the meeting closes. U. S. [In this scripture, allusion is evidently made to the law of Moses, which is characterized, as it is in Gal. 5:1, as a yoke. Some have reasoned as though the allusion was to the ten commandments; this cannot be the case, however, because every principle inculcated by them is of a nature to secure the highest spiritual good of every individual without imposing any actual burdens. The more rational view, therefore, is, as stated above, that which refers the language to the burdensome rites and ceremonies of the Levitical law. In his comments on the passage, Adam Clarke indorses this opinion, and speaks with so much force and such pertinence that we subjoin his remarks for the benefit of those who do not have access to his works. W. H. L.] “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” Acts 15:10. Comment. “A yoke—which neither our fathers nor we were able to bear!” This does not refer to the moral law,—that was of eternal obligation,—but to the ritual law, which, through the multitude of its sacrifices, ordinances, etc., was exceedingly burdensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual. “There is a curious story in Midrash Shochar, tof in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and the avarice of its priests, in justification of his rebellion. ‘There was,’ said he, ‘a widow in our neighborhood who had two orphan children: she had one field; and, when she began to plow it, one came and said, Thou shalt not plow with an ox and an ass together. When she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful, and the corners of the field for the poor. When she prepared to thresh it, he said, Give me the wave offering, and the first and second tithes.” “She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first-born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first-fruits of the wool. When the widow had done this, she said, I cannot stand before this man; I will kill my sheep, and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the maw, and the entrails. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, All belongs to me, for the holy blessed God hath said, Everything that is consecrated in Israel shall be his, i. e., the priest’s. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters overwhelmed with affliction.’” “This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features, that it may well be said, This is a yoke which neither we nor our fathers were able to bear.”