THE RULE OF PROTESTANTS: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, THOROUGHLY FURNISHED UNTO ALL GOOD WORKS." 2 Tim. 3: 16, 17.
THE PAPISTS' RULE: "All Scripture, etc. Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christain faith and practice, we must not be content with those scriptures which Timothy knew from his infancy, that is, with the Old Testament alone; nor yet the New Testament, without taking along with it the traditions of the apostles, and the interpretation of the church to which the apostles delivered both the book and the true meaning of it."—Note of the Doway (Catholic) Bible on 2 Tim. 3: 16, 17.
We submit the foregoing rules to the consideration of those who love the word of God. Perhaps the most important difference between Protestants and Papists, arise in the choice of these rules. On this grand question Protestants and Papists have ever joined issue. Those who have received God's word as the rule of their lives, have claimed that by the word alone they might be made perfect, and be thoroughly furnished unto all good works. Those who have attempted to sustain human institutions, have added to this perfect rule the traditions of the Church. The question now arises which of these rules shall we adopt. If the former, then we are bound to reject human institutions which claim support from us as religious duties; if the latter, then we are bound to become Papists; for the tradition of the Church establishes Mass, the worship of the Virgin, the adoration of saints, the first-day Sabbath, Purgatory, Indulgences, etc. This is not a question of trifling importance. The Bible is a sufficient rule or it is not. If it is a sufficient rule who may presume to add to it "the tradition of the Elders?" If it is not a sufficient rule who shall amend it?
These thoughts are suggested by an article in the Advent Herald of April 19th, from the pen of "D. T. T.," in which the writer attempts to show by the aid of tradition that the first day of the week is the "Lord's day," and that it ought to be religiously observed in the place of the Sabbath of the fourth commandment. That in this position he occupies the ground of the Papists, as expressed in the second rule, will not be denied. Had he attempted to enforce the first-day Sabbath by divine authority, we would not lay this to his charge. There are, however, many very obvious reasons why379some other rule beside the Bible should be resorted to by those who would sustain the first-day Sabbath. Every student of the Bible is aware that no mention is made in the word of God of a change of the Sabbath. No text can be found that teaches us that the first day is sanctified time, nor can a single sentence be found requiring us to keep it holy. Hence the necessity of adding tradition to the word of God. The apostle Paul, to whom appeal is made in the Herald, testified that he had "kept back nothing that was profitable," but we ask where in any of its teachings did he show that the observance of the first day had taken the place of the Sabbath of the fourth commandment? If it be answered that he showed the duty of observing the first-day Sabbath by uniting with the disciples on one occasion, to beak bread on that day, we answer that he pursued his journey on the same day in which he broke bread. Acts 20:7-12. If it be objected further that respect was early paid to the first day, and that we are under obligation to follow the example of antiquity, we answer that, when "the tradition of the Elders" makes "void the commandment of God," it is a Heaven-daring sin to render obedience to the commandments of men in the place of the holy law of God. Matt. 15:1-9; Mark 17:1-13. But we deny that antiquity is on the side of those who observe the first day. We appeal not to uninspired and fallible men like ourselves, we go back beyond them, and appeal to the oracles of God, to those who wrote by the inspiration of the Holy Spirit. The man who will show from their writings another Sabbath beside that which is styled the Sabbath of the Lord, will do that which has never yet been done. Until, however, this is done, we shall be constrained to deny the divine origin of the first-day Sabbath, and consider it a counterfeit, occupying the place of the Sabbath of the Lord.
Hear the apostle Paul with reference to the Romish apostasy. 1 Thess. 2. Was that apostasy to be consummated at once? Was the "Man of Sin" to arise at once in his full strength and commence his blasphemous work? Far from it. He testifies that the mystery of iniquity had already begun to work, and that in the predicted time the "Man of Sin" would be revealed. Hence we may trace the apostasy back even to the days of the apostles, where it began imperceptibly to develop itself. How then may the truths of the gospel be distinguished from the errors of men? We answer, make the word of God your only rule, receive what is written therein and reject all beside. That the Protestant world now cherish an institution without foundation in Scripture, which was established by the gradual development of the great apostasy, can only be accounted for by the fact that the Protestants have adopted the rule of the Romists in the place of their own; viz., the Bible and tradition, in the place of the Bible alone.
That the institution of the first-day Sabbath was not of divine origin, but a tradition of the Elders by which the fourth commandment is made void, the historical quotations given in the Herald abundantly prove. That the change of the holy Sabbath was gradually brought about and not consummated till the commencement of the 1260 years of antichrist's reign, is also a matter of fact. The Council of Orleans, A. D. 528, accomplished this work. The word of God shows that the dragon is yet to make war on the remnant of the church who keep the commandments of God; and that the two-horned beast is yet to require, on pain of death, that we worship the image of the first beast and receive his mark. Hence it is evident that the claims of the beast are to be enforced on those who keep the commandments of God. Rev. 12: 17; 13: 15, 16. Those who acknowledge the authority of the beast, will then receive his mark—this counterfeit Sabbath of the beast; for it is the act of bringing this to a test which will constitute it emphatically the mark of the beast, or mark of that power that should "think to change times and laws"
"As to me," says Martin Luther, "I do not cease my crying of 'the Gospel! the Gospel!—Christ! Christ!' and my enemies are as ready with their answer—'Custom! Custom!—Ordinances! Ordinances!—Fathers! Fathers!' 'That your faith should not stand in the wisdom of men but in the power of God,' says St. Paul."
We are not, however, at a loss to show from the Bible what day God has set apart for himself and called his holy day. "God blessed the seventh day and sanctified it." Gen. 2: 3. "The seventh day is the Sabbath of the Lord thy God." Ex. 20: 10. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day," etc., Isa. 53: 13. "The Son of man is Lord also of the Sabbath." Mark 2: 28. "I was in the Spirit on the Lord's day." Rev. 1: 10. The seventh day is the only day which God has claimed as his—the only one which he has required us to keep holy. Those who dare to make void the commandments of God that they may keep the tradition of the Elders, do it at their own peril. To such we commend the following from the Book of God: "Add thou not unto his words lest he reprove thee and thou be found a liar." Prov. 30: 6.
J. N. A.
TITHES AND OFFERINGS
By E. J. W.
The Honor Due to God. No. 4.
TITHES AND OFFERINGS.
WE have seen that the tithe is to be used solely for the purpose of supporting the ministry; but money is required for various other purposes in the cause of God, besides this. Therefore we find in the Bible that offerings were made for special purposes. In the 25th of Exodus we have an instance. The people needed a sanctuary, where they might worship God. Did they vote to reserve a portion or the whole of their tithe for this purpose? No; the Lord directed them as follows: “Speak unto the children of Israel, that they bring me an offering; of every man that giveth it willingly with his heart ye shall take my offering.” “And let them make me a sanctuary; that I may dwell among them.” Ex. 25:2, 8. The intervening verses tell of what the offerings were to consist.
Remember that these offerings were all to be given willingly, with the heart. The Lord takes no pleasure in service grudgingly performed. Paul says, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver.” 2 Cor. 9:7. In the case under consideration we have an example of the results of such giving; for that the children of Israel did give cheerfully and willingly is stated in Ex. 35:20–29. And here is the result:—
“And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they had made; and they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much.” Ex. 36:4–7.
What a contrast this presents to modern giving! Who ever heard of a similar instance among any other people? Here there was nothing like a fair, or an oyster supper, or a strawberry festival, by which people now coax unwilling dimes from the pockets of worldlings and professors alike, for the benefit of the church; we do not read that Moses went around to remind the people of their duty, and urge them to help the good work along; but “the children of Israel brought a willing offering.” We are forced to the conclusion that when people need urging even to make a pledge to help on in the cause, and then need continual reminders of their obligation, there must be a great lack of that cheerful readiness to give that is so pleasing to God.
Now we will compare with this an incident in connection with the tithe. When Hezekiah came to the throne of Israel, he found things in a very bad condition. The temple of the Lord was forsaken, and the people were worshiping idols. In 2 Chronicles, chapters 29 to 31, we have an account of the restoration of the true religion, by Hezekiah. He revived the ancient worship, and brought the priests and Levites back to their service in the temple. But of course the treasury was empty, for while the people were worshiping idols, they did not pay their tithe. But Hezekiah gave commandment to set aside the portion for the Levites, and the people came promptly forward and did their duty. The record says: “And as soon as the commandment came abroad, the children of Israel brought in abundance the first-fruits of corn and wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.” 2 Chron. 31:5.
For four months the people continued to bring in their tithes, laying them in heaps, and then Hezekiah and the princes came to see what had been done. “Then Hezekiah questioned with the priests and the Levites concerning the heaps. And Azariah, the chief priest of the house of Zadok, answered him, and said, Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty; for the Lord hath blessed his people; and that which is left is this great store.” Verses 9, 10.
Now what did the people do? Did they stop bringing in the tithes, because there was enough on hand? We read further, “Then Hezekiah commanded to prepare chambers in the house of the Lord; and they prepared them, and brought in the offerings and the tithes and the dedicated things faithfully.” Verses 11, 12. That is, instead of stopping, they made additional room in which to place the tithes, and continued bringing them in. This is just what we should expect from those who realize the sacredness of the tithe. “The tithe is the Lord’s,” and must be restored to him, whether it is little or much.
We have heard of men who would stop paying their tithe because it seemed to them that there was enough money in the treasury to supply all present wants. We have known others to stop paying because they had not received as much ministerial labor in their church as they thought was their due. Others refuse to pay because some one has wronged them; and there is no limit to the excuses that may be made to evade the payment of the Lord’s portion, when the individual does not want to pay. But no excuse will avail. Suppose that the people have done their duty, as the Israelites did, and have been blessed in consequence, as they were. According to the promise (Prov. 3:9, 10) the Lord has given them abundance, because they have honored him. Now shall they say, We have done enough; the Lord has received all he needs”? That would not only be foolish, but positively wicked. Yet that is just what some people do. Perhaps the Lord has designed a much greater work than has been done, and is preparing in this way the means with which to carry it forward; but men, by withholding his due, say, No, there is enough being done; and while they profess to want to see the cause advance, and may even pray for its prosperity, they stand in the way of its advancement.
We would not deal in this way with a neighbor. If we owed a man a sum of money, we would not think of refusing to pay it to him, on the ground that he was already well provided for. And if we should do so, our creditor would soon take steps to compel us to give him his due, and we would be made to understand that the fact that he was rich would not absolve us from a just obligation. Why will men deal more honestly with their fellow-men than with their Maker? Is it because God is seemingly indifferent, and does not at once press his claim? And in that case, are we to judge that these same ones would defraud their neighbors, if they could do so without fear of prosecution? Think of it in this light; but always remember that God keeps an account, and, although it may be after a long time, he will surely reckon with his servants.
And yet it should not be for this reason alone that we give the Lord his due. Remember the privileges that we enjoy, far exceeding those of the ancient Jews, whose liberality has never been exceeded by any people. Christ said to Simon, that “to whom little is given, the same loveth little;” and by the same rule, he to whom much is given, will love much, unless he fails entirely to realize what has been done for him. When we realize the infinite price that has been paid for our redemption, we shall be able to sing from the heart the words,
“Were the whole realm of nature mine,
That were a tribute far too small;
Love so amazing, so divine,
Demands my life, my soul, my all.”
E. J. W.
Trust in God.
By Stephen Nelson Haskell
THERE is nothing so important as to obey God. A heart that is confiding and trusting in the Lord is much to be desired. To hope in the mercy of God and to confide in his promises is a state of mind that the Lord fully approves. It is not the great things men do that recommend them to God. David says: "He delighteth not in the strength of the horse; he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mercy."
Job confidingly trusted God, and his case most clearly illustrates the final result of those that implicitly confide in God. Although it was Satan that brought destruction on Job's substance, that caused the wind to blow and destroyed his sons and daughters, we read380that "in all this Job sinned not, nor charged God foolishly." He did not acknowledge Satan in the calamity which came upon him, but he said: "The Lord gave and the Lord hath taken away; blessed be the name of the Lord."
Saul thought that there was a better way than to destroy all those nice cattle of the Amalekites. He thought it would be an excellent plan to bring Agag, the king of the Amalekites, as a trophy of his victory; and he spared the best of the sheep, and of the oxen, "to sacrifice unto the Lord." But God said to him: "Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king."
God marks the least deviation from his requirements, and when there is a knowing departure from the path of duty, he regards it as a sin. He weighs the motive and the heart. He gave special instruction to Israel concerning their appearing before him at the three annual feasts: "Thrice in the year shall all your men-children appear before the Lord God, the God of Israel. For I will cast out the nations before thee, and enlarge thy borders; neither shall any man desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year." These feasts would require not less than five weeks of their time. The Passover feast continued seven days, also the feast of Pentecost, but the great day of Atonement and the feasts connected with it continued for three weeks, and at each of these feasts they were to bring offerings before the Lord. There were enemies which surrounded them and were thorns in their side. Oftentimes they made inroads upon them, and destroyed their fields of grain; and it would be an excellent opportunity for this while they were gone up to Jerusalem at these feasts; but God here made the special promise that no man would desire their land when they went up to appear before the Lord thrice in the year. He would bless them in their basket, and in their store; he would cast out the nations before them, and enlarge their borders.
This continual going up to Jerusalem and making such numerous offerings prevented them from becoming worldly minded. It continually kept their minds upon eternal things. God is no less particular to-day. He has commanded us to meet upon his holy Sabbath, and it is as important that we have general convocations like camp-meetings, and to put away worldliness, in this day of the world, as it ever was for the children of Israel.
The Saviour gives special warning lest we become overcharged with the cares of this life, and that day come upon us unawares. He never gives a warning unless there is danger. The more frequently we can meet to seek and serve God, and the larger the convocations we have, the more spiritual we shall become, and the better prepared to meet the Lord in peace. If we all could realize the importance of meetings and of bringing offerings to God at these gatherings, and giving ourselves wholly to the service of God, a different state of things would exist, and many more would be present; and God would not only care for us at the meeting, and for our substance at home, but we should see of his salvation in many more embracing the truth.
We hope to see more of a breaking away from worldly influence than there has been in the past. We have ten full days at San Jose to worship God, the same number that the disciples had at Jerusalem when they received the outpouring of the Holy Spirit.
S. N. HASKELL.
A Visit to the Caves That Sheltered the Waldenses.
By S. N. Haskell
For many years I had been desirous of visiting, not only this people, but some of the caves which had sheltered them during the time of persecution. In the summer of 1882, in company with Bro. J. W. Gardner, I found myself in the valleys where this people dwelt. There are a few of our brethren and sisters living there. Sister Revel who is the oldest native member of the Seventh-day Adventist denomination in Europe, resides in the vicinity of Torre Pellice.
A Bro. Jamet also lives there. He had previously acted as guide to travelers to places of interest upon the mountains. Accordingly, Aug. 13, 3 A. M. was the time appointed to start for the mountains. It was thought advisable to start thus early that we might wind our way over some of the difficult part of the route in the cooler portion of the day. We drank of the springs from which the Waldenses had often drank. We found the shepherds that were taking their flocks of goats and sheep to spots of green pasture on the mountain side.
Every thing we saw was of the deepest interest to us. The ruins of buildings and old churches we examined with the greatest pleasure. Our imaginations were vivid; and while sadness filled our hearts as we called up the persecutions of these people in former years, it was mingled with joy at the thought that the gospel had triumphed, and we were permitted to stand upon the spot where so many faithful men and women had lived and died in defense of the truth. Every rock had its story; and the rocks which we beheld were the scenes of martyrdoms.
As we passed up the mountains we saw in the niches of the same relics of old churches, the stones of the walls still standing. There were the rocks against which young children were dashed by the cruel persecutors; and the cliffs of rocks where men and women were stripped naked and rolled up as balls and precipitated down the mountains. There were the decayed stumps of trees, and the sharp angles of rocks where they were caught and hung transfixed, enduring for days the agony of a living death. Our guide pointed out the mountain-side where small companies were hunted like beasts, for months, guilty of no crime but that of worshiping God according to the Bible.
Time would fail to tell even a tenth of what has transpired in some of these passes and caves, which now exist as they did in the time of persecution. We finally reached a cave where 400 men, women, and children were hid at one time. Our attention was called to the spot and the very rock where one man was caught by the papists and roasted alive. We obtained the particulars of this from one of his descendants. The pass to this spot was most difficult. It was on the side of a mountain where hundreds of feet below and a long way above there was nothing but perpendicular rocks so that no animal, save those that have wings, to say nothing of man, could enter. But there was one secret passage, and to enter this we were obliged to remove our coats, and pass under a rock on our hands and knees. Having gone this far it was necessary to remove our shoes and stockings that our feet might cleave to the bulges of the rocks as we entered downward into the cave.
Passing out some fifteen feet on a rock that was sharp on the upper edge, we were then obliged to descend fifteen feet before reaching a place where we could stand. The safety, if the word safety can be used, of the descent, consisted of the strength of the fingers to hold to a perpendicular rock while the feet would be against bulges of the same, thus working our way down. Then fifteen feet more in about the same manner and we reach the bottom of the cave. The women and children were let into this cave from above, or drawn up from beneath, by ropes. Their persecutors were never known to enter this cave, and only the strongest men would attempt it. They knew where it was but dared not venture in. Bro. Jemet who was with us, entered the cave in advance, Bro. Gardner followed, and I commenced the descent, but soon found my fingers were not of sufficient strength to cling to the rocks, so I returned. This clearly illustrates what dangers these persecuted people undergo, rather than yield their faith and their lives to their persecutors. It is nearly as difficult to ascend as to descend.
We also entered another cave some distance from this. It is about eight feet down into a seam in a rock, which appeared to be a rent caused by some terrible convulsion of nature. It might have been at the time of the crucifixion of Christ when the rocks were rent and the graves were opened. Whatever may have been the cause, or at whatever time it may have taken place it was an asylum for the poor and oppressed people of God. We could enter but a short distance, as search had been made for gold, and not far from the entrance it was filled with dirt; but our guide said that formerly it was half an hour's walk right into the mountain, rock above, beneath, and on every side. This was not a permanent retreat, but it was often frequented by many of the Waldenses in the times of persecution. These caves and these rocks will tell their story in the day of Judgment. God heard the cries of that people which ascended from these caves and dens of the earth, during the terrible persecution.
At the foot of these mountains was an inquisition where many a Christian was tried, condemned, and yielded their lives because they would not renounce the faith of their fathers. Many places of interest, in connection with this building, were pointed out to us. Here we found two skeletons which had been recently found in the cellar. They were buried head downward. Those who claimed that they could tell from the bones, said that they were youth. The Judgment alone will reveal all the secrets of that terrible system which compels men to believe contrary to their judgment and their Bible. S. N. HASKELL.
Help Wanted.
By M. Wood
THE cause needs help now; it needs brain and muscle; it needs the sanctified heart and the consecrated purse. Some when in poverty are generous of their little, but become penurious as they acquire property. They will invest their means in uncertain speculations; they will manifest great wisdom in accumulating filthy lucre. And one reason why they have so little faith in God and his closing work is because they do not keep giving, as God prospers them. Under the Jewish system the Lord required the first-fruits,—the first-fruits of the corn, the wine, the oil, and the wool were to be consecrated as an offering to him. The gleanings and the corners of the fields were reserved for the poor; for our gracious Heavenly Father has not forgotten their wants. At the feast it was commanded that the poor, the widows, the orphans, and the strangers should be invited. At the close of every year all were required to make solemn oath whether or not they had done according to the command of God. This arrangement was made by the Lord, to impress upon the people that in every matter he must be first.381They were to bear in mind that their gracious Master was the true proprietor of their fields, their flocks, and their herds. See Ps. 50: 10-12; Haggai 2: 8. All is the Lords; we are simply acting as stewards of his goods.
The liberality displayed by the Jews in the construction of the tabernacle and the erection of the temple, illustrates a spirit of benevolence which might be imitated by those even who profess to be looking for the soon coming of the Saviour. Freed from their long bondage in Egypt, they became wanderers in the wilderness; yet scarcely were they delivered from the armies of the Egyptians, who pursued them in their hasty journey, when the word of the Lord came to Moses, saying, "Speak unto the children of Israel, that they bring me an offering; of every man that giveth it willingly, with his heart, ye shall take my offering." The people had small possessions, and no flattering prospects of adding to them, but an object was before them, to build a tabernacle for God. They withheld nothing; all gave with a willing hand, not a tenth of their increase, but a large portion of the principal of their capital stock. They devoted it gladly and heartily to the Lord; by doing so they not only pleased God, but gave back to the lender his own.
There are at the present moment high and holy enterprises which require means in order to successfully carry them forward. And those who invest in these enterprises experience a more elevated and permanent enjoyment than if their means were expended for personal gratification, or selfishly hoarded for greed of gain. All investments in the cause of God are profitable and safe. The money is placed in bags that have no holes; it is secure.
Can Christians living near the close of time, and boasting of a broader light than the Hebrews had, be satisfied with their offerings when not half so large as were those of the Jews? Their liberality was to benefit their own nation. The work in these last days is not a local work; it extends to the uttermost parts of the world. The message of truth is to go to all nations, tongues, and peoples; its publications, printed in many different languages, are to be scattered abroad like the leaves of autumn, until the whole earth shall be lighted with its glory.
The spirit of liberality is the spirit of Heaven. The spirit of selfishness and covetousness is the spirit of Satan. Christ's self-sacrificing love was revealed upon the cross. He gave all he had, and then gave himself, that man might be saved. The cross of Christ appeals to the benevolence of every follower of the blessed Saviour. The principle illustrated there is to give, give. This, carried after the principles laid down in God's word, will manifest itself in good works and a saving faith. The principle of the worldling is to get, and to keep what he gets. "By their fruits ye shall know them;" and those who work upon this principle, and follow it up, thinking that gain is godliness, will make a sad mistake. The fruit of such labor is misery and death.
Our talents, our means, our knowledge, are not merely for our own benefit; these blessings are to be used for the salvation of souls, to elevate man from his life of sin, and to bring him, through Christ, to the infinite God. "Ye are not your own; ye are bought with a price,"—one of infinite value, the precious blood of Christ. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." What an incomparable love is this—a theme for the most profound meditation! Men who are captivated by Satan, and are crazy for gain, disappointed and unhappy in their pursuit of the world, need the knowledge of this truth to quiet the restless hungering and thirsting of their souls.
Oh, for a thousand experienced missionaries to enter the fields white for the harvest! Oh, for those, who will work, and watch, and pray, to lift weary souls to the bosom of a compassionate Redeemer! Oh, for hearts free from selfishness, that all our energies might be devoted to the work of Christ! We have the greatest work ever committed to the care of men, yet there are scores who profess to believe these sacred truths, who are paralyzed by the sophistry of Satan, and are doing nothing for God, for others, or for themselves, but who rather hinder the work. When will they act like those who wait for their Lord? M. WOOD.
Ingersoll’s Doctrines and Their Consequences
COL. INGERSOLL has his "disciples," as every other prominent teacher of error has. But he will not be likely to get much comfort from their lives and examples. If he had been present at the execution of Gove Johnston, the notorious train robber and murderer in Arkansas, the other week, and had heard the miserable man's confession, it might have opened a question or two in his mind. This is what the condemned criminal is reported to have said: "I have been a fast disciple of Bob Ingersoll. His doctrines have failed as a rule of life, and they will not at all serve as a basis of hope in death. Ingersoll's doctrines have brought me here."
Yet it is doubtful if a man as irreverent and reckless as Ingersoll would profit by the lesson if he had heard it. But a theory which so blunts the sensibilities of man stands self-condemned before all considerate and moral people.—Selected.
Report of Labor.
By G. D. Ballou; N. C. McClure
The cause of God is moving steadily forward in this vicinity. About twenty, nearly all adults, are keeping the Sabbath as the result of our tent-meetings, and several others are deeply interested. Though the meetings have held for ten weeks, the interest is still good. We now hold meetings only from Friday evening to Sunday evening, each week. Last Sabbath we held our first social meeting. It was indeed a most precious season. The Spirit of God was present, subduing hearts and melting them to tenderness. This season will long be remembered by these brethren and sisters, several of whom, though strong men in the middle of life, had never before made a public profession of Christ.
Yesterday (Sunday) four were buried with Christ in baptism, and again we had special evidences of God's blessing. Others are preparing for baptism. We now no longer walk by faith in regard to the work of God in Humboldt County, for we have seen that God has a people here who are anxious to obey his will as fast as it is made manifest. We have an interesting Sabbath-school, with two large classes of little ones, beside the Bible-class. Our donations since commencing tent work have been forty-five dollars.
We hope, brethren and sisters, that you will continue to aid the work in this county by your prayers and your missionary efforts.
G. D. Ballou,
N. C. McClure.
Ferndale, Cal., Aug. 13.
Temperance.
By F. G. M'Cauley
Personal Liberty.
The cry of the liquor faction is that all attempts of the people to prohibit their unholy traffic are attacks on personal liberty. But who is it that is making so much ado about "personal liberty?" Is it the poor inebriate, who feels a hell within him, destroying body, intellect, and soul; robbing him of happiness in this world, and of all hopes of peace in the next? Is he afraid his personal liberty is about to be curtailed? Is it the wife, who sees him whom she has promised to "love and cherish" going to poverty, ruin, and degradation? Is it the child, who sees its parent, besotted and bestial, robbing him of his birthright of morals, patrimony, an education, a place in society, a good name? Is it the citizen, who pays double or treble the amount of taxes he otherwise would pay, because of the prevalence of this so-called "personal liberty" of men to debauch and make criminals of themselves? Is it society, which has to care for the inebriate, build alms-houses, insane and lunatic asylums, hospitals and the various eleemosynary institutions to care for those who are directly or indirectly the victims of intemperance? Is it Christianity, with its high purpose of saving men, soul and body, and with its noble humanity, which pronounces a curse upon the traffic in these words, "Cursed be he who putteth the bottle to his neighbor's lips"? Oh, no; none of these raise the cry of tyranny. This charge comes from the maker and vender of the accursed stuff. It is an old cry, "Let us alone." It is the demand of every outlaw, and pirate and buccaneer everywhere. It was the cry of the legion of devils which possessed the maniac among the tombs of Gadara, "Let us alone; what have we to do with thee, Jesus of Nazareth?" They plead for "personal liberty" to destroy the man, but the mighty prohibitionist, the Son of man, uttered his fiat, "Come out of him." No wonder those who "kept the swine" fled, and no less wonder the "owners" and their friends, the local politicians and policy men, hangers-on, and timid time-servers, "besought him to depart out of their coasts."
New York has a law prohibiting the sale of skim milk, and another prohibiting self-murder. Are these not direct attacks on personal liberty? And are they not "sumptuary laws"? Has not a man a right to buy and drink skim milk; and why does not some man intent on self-destruction carry the case to the supreme court and demand that a law that so arbitrarily invades his personal and individual domain be declared unconstitutional; or at least why does he not take a "calm view" and ask for license?
Strip this whole matter of "personal liberty" and "no laws purely sumptuary" of its verbiage and sophistry and cant, let the people see that the thing aimed at is not the destruction of personal liberty, but a wider, healthier, and more abiding personal liberty—the liberty to do right—and you take away the glamour that enshrines the monster evil of the age. Liberty is freedom to do right. Let that be our motto. There is no other definition. Anything else combats the laws of God and the holiest instincts of man. Let us, like Rinaldo in the enchanted wood before Jerusalem, hew at the trunk of this "personal liberty" error, forgetful of the fair forms that with disheveled hair and streaming eyes would beguile us to stay our hands, and unmindful of the crashing thunders, the barbed lightnings, the flying shafts, and the demon wings about us, until the enchanted myrtle falls, the demons flee and the sky clears.
These champions of personal liberty, it must not be overlooked, demand permission to destroy and stab, tear down our churches, invade the sanctuary of home, disrupt family ties, uproot law and order, and set loose a tempest of anarchy and ruin that may ride upon the top wave of destruction as the demons of the storm, and gather wealth from the human wrecks which they have lured to destruction. I am not writing rhapsody. Every word I have chosen is deeply bosomed in fact, and has an awful weight of truth attached. It is personal liberty for which we contend; but that which builds up men, establishes society and creates good and holy influences. "for God and home and native land." Let the workers in this grand movement for prohibition not stop with the idea of saving men from the drunkard's curse on earth and his future hell; let them observe that the demands of the liquor traffic are steadily increasing to the destruction of all that men hold dear and honorable and sacred. The occupants of pulpits should take this matter more to heart, and see that the church is brought up to the line of sternest duty in this war.—F. G. M'Cauley, in the Lever.