Earlier text: A Hymn for the New YearONE of the things Jesus Christ insisted upon was that a man should know the price of his own soul.—Rev. Wm. Watson. An article of more than ordinary significance entitled “How to Put the People Behind the Law,” was contributed to the November (1911) number of the North American Review by Rev. Percy Stickney Grant. Its general aim is best told in the article itself:— The object of this article is to persuade the reader that nothing can be more threatening to a democracy than for the rank and file of the people to lack respect for their lawmakers, and to harbor suspicion of their courts. Serious possibilities confront a government which permits a schism between its classes. From animadversions against the law, the step is an easy one to violation of the law; from lack of confidence in legal methods, the way is not a long one to their overthrow. The activities of our courts, on the other hand, are not so far removed from popular feeling that dissatisfaction among the masses with the attitude of the bench can be allowed to continue with no fear of consequences. Supreme Court decisions have, in the past, been momentous, as many men now living can testify. The Dred Scott decision helped to bring on the civil war. In explanation of the situation which we face, the writer of the article under consideration, in the introductory paragraphs declares:— There is a good deal of English law-abidingness inborn in the old-time American, hence his astonishment and alarm when he hears his laws challenged as fundamentally unjust. But that is just what is happening to-day. Our laws are disparaged, even scoffed at, by large numbers of our fellow citizens. Some testimony is introduced to show that there is a wide-spread feeling, amounting to a deep conviction, that there is an increasing lack of respect for law in this country:— “Disregard for law is fast becoming an American characteristic,” is the finding of the National Education Association in a late report on a system of moral instruction for the public schools. President Taft, in a speech at the Academy of Political Science, in New York, last spring, referred to the “lighter regard for law and its enforcement in America as compared with England, and a consequent less-rigorous public opinion in favor of the punishment of crime.” Even the dean of one of our leading law schools in a speech before a body of lawyers, including President Taft, is reported recently to have said that “the free democratic government that prevailed here was neither free, nor democratic, nor a government.” It is only necessary to follow the record of violence and crime which constitutes so large a proportion of the news of the day, to be convinced that a lawless spirit is finding expression in lawless deeds, many of which are of a most shocking character. The attention of the whole country has been given to the confession of the McNamara brothers, who have acknowledged that they were guilty of the wholesale destruction of property and life in the supposed interests of union labor, and there are some citizens of public affairs who are looking below the surface and are declaring that such outbreaks are nothing more than could be expected in view of the lawless methods employed by capital against labor. For example, a press despatch from Canton, Ohio, dated January 1, runs thus:— Louis D. Brandeis, of Boston, in an address here to-night, declared that the country should not be surprised that the McNamaras and their allies resorted to violence to gain their ends, and that “big business” must give the rights of laboring men more consideration, or face a flood of socialism. Perhaps more surprising than this is the attitude of the judge in Oklahoma who last week justified the action of the mob in lynching a Negro who had without provocation murdered a man who was furnishing him shelter. This judge approved of the administration of law by a mob, and therefore refused to order an investigation of its conduct. These facts and statements testify most clearly that these days correspond to the days before the flood, when the earth was filled with violence, and are, therefore, a clear indication that the coming of the Son of man is near. Writers and speakers who attempt to deal with this alarming condition of lawlessness, generally fail to recognize the underlying cause of this lapse from the normal plane of conduct; namely, the rejection of the authority of divine law. The submission of man to the will of God as expressed in his law is no arbitrary requirement. Man’s welfare here and hereafter depends upon the harmony of his will with the will of God. Any tendency toward laxness in this direction bears immediate fruit, and rapidly develops a condition absolutely incompatible with the stability of society and government. That view of the Bible which disparages its authority as a rule of human conduct, and weakens its hold upon the consciences of men; that interpretation of the Bible which permits the customs and the traditions of the church to be substituted for the plain “Thus saith the Lord;” that definition of sin which makes it a mistake rather than a defiance of divine law; that skeptical attitude toward the prophecies of the Scripture which leads man to have little or no confidence in the plainest predictions concerning the world-wide catastrophe just at hand; that lack of reverence for the law of God which permits professed ministers of the gospel to travesty the decalogue,—all these factors in the case contribute toward the one result, the general disregard of authority both divine and human, and the exhibition of a spirit of violence utterly regardless of the rights of others. The writer of the article in the North American Review suggests various possible remedies for what he recognizes as a very serious situation, but they all fail to reach the root of the difficulty. Mere intellectual enlightenment is not sufficient to restore to the public mind that regard for law which will be revealed in a quiet and peaceable life. The authority of God’s law must be magnified, a power from without must transform the mind, and the spirit of the Prince of Peace must rule in the heart, else rebellion against law can not be subdued. In such a time as this it ought to be evident to every candid observer that there is the greatest need of such a proclamation of the gospel as will lead men to submit their wills to the will of God, and to become observers of his law. The people who heed this message are described as those “that keep the commandments of God, and the faith of Jesus.” In this message is found the only hope of the individual that he may be saved from the spirit of lawlessness, and may become a citizen of that kingdom that “shall stand forever.” Poisoning the Wells
By C. M. S.
NINE years ago Rev. Arthur T. Pierson, editor of the Missionary Review of the World, was in England conducting a series of Bible studies. While there, Dr. Pierson made some investigations as to the progress of the higher criticism and the results of its growth. Concerning these investigations he said:— It [the higher criticism] has been growing more arrogant and reckless, until it has attacked the incarnation and resurrection of our Lord—the two pillars which support the whole fabric of our faith. Some who went with the higher critics for a while had halted and turned back, finding their path to lead toward infidelity. It seems strange to8 find positions advocated by Christian ministers and theological professors which a century ago were regarded as blasphemous, so that Tom Paine and Voltaire are now becoming the church’s leaders. That is the road along which the higher criticism is leading all its adherents. It is hardly just to Christianity, however, to say that Christian ministers are the ones who are teaching these doctrines of infidelity known as the higher criticism. They may call themselves such, may wear the livery of the sacred calling, and speak from the desk dedicated to the preaching of the Word; but in promulgating such disruptive and destructive teachings, they prove themselves the enemies of the cross of Christ. They put unbelief in the place of faith, and turn the feet of their hearers into the broad way that leads to ruin. It is doubtless true, as Dr. Pierson then said, that some who saw the goal of unbelief toward which the higher criticism was seeking to lead, turned back; but it is also true that the great tendency in the popular churches has not been that way; and the years that have passed since then have demonstrated the ruinous character of the seeds of that sowing. The tendency has been to follow it on to its hopeless goal. For instance, a minister of Troy, N. Y., preached a sermon recently which was declared to have “harmonized scientifically with Huxley and Darwin.” He cast reproach upon the Bible, upon the Author of the Bible, and upon the believers in the Bible, and then asserted that “the Christ of yesterday was a dead Christ.” The newspapers which reported the sermon (which might have been delivered by Paine or Voltaire much more appropriately than by a clergyman) stated that he was very evidently saturated with the higher criticism, and the New Thought; and that “the evident enjoyment of the immense audience suggested that the revolution of religious sentiment had penetrated the pews as well as this pulpit.” This penetration of the pews by the spirit of infidelity as a result of the teachings of the higher critics is seen wherever such false shepherds are given charge of a flock. Concerning this, Watchword and Truth says: “The saddest part of it is that these strange iconoclasts and unbelievers are the men whom the people want to hear.” But that is one of the signs which tell us we are in the last days, when “the love of many” is to “wax cold;” a time concerning which Christ himself could ask, “When the Son of man cometh, shall he find faith on the earth?” With the higher criticism in the pulpit, and its fruit—infidelity—in the pew; with the same teachings and the same doubtings in universities, colleges, and theological seminaries; with a multitude of clergy preaching for salaries rather than for souls, and tickling the ears of sinners when they should be bearing witness against sin; with the world worshiping at the shrine of gold, and few voices raised to warn of impending judgment,—we may know with the utmost degree of certainty that when the Son of man cometh, faith will be scarce and faithful teachers scarcer. It is a time of grave danger for those who are not “rooted and grounded” in the faith. Therefore, “stand fast in the faith, quit you like men, be strong.” C. M. S. Led by the Spirit
By F. M. W.
“For as many as are led by the Spirit of God, they are the sons of God.” How may we enter into that relationship with God, as individuals and as a church, where his Spirit will lead us? The following suggestions may aid us in our seeking:— 1. An abiding consciousness of forgiveness of sin and divine acceptance. How many Christians there are living without this experience! How many come to God daily in prayer to have unconfessed sin rise up before them like a great mountain, closing the avenue of faith and hope! Old grudges are harbored, evil habits of thought and act are indulged, and in consequence the heart is robbed of the consciousness of divine acceptance, and the life is robbed of power. 2. A recognition of the guidance and leading of the Holy Spirit in individual experience. By individual experience we do not refer alone to the great and important happenings of life, but to all that contributes to the full life measure; to the little things as well as the great things. Failing to bring God into the little things of life is where many come short. When some crisis confronts them, when they are called upon to perform some great duty or bear some great sorrow, then God’s help is sought. But in the little duties of life, in daily practical experience, God is left out. O, we need to cultivate a closer acquaintance with God in these small matters! We need to cultivate a living personal consciousness of the divine presence by our side and with us hour by hour and moment by moment. Elijah had this. Repeatedly he speaks of the Lord God “before whom I stand.” We likewise need to live as if we stood in the actual personal presence of the great I AM. 3. A recognition of the divine guidance of the Holy Spirit in Christian service and labor. We read of the children of God in the past that God spoke to them. The Spirit spoke to Peter. Acts 11:12. Paul was moved by the Spirit. Acts 18:5. It is said of the apostles on the day of Pentecost that they spoke “as the Spirit gave them utterance.” Acts 2:4. The Spirit told Philip to go near and join himself unto the eunuch, Acts 8:29. We need in our service to recognize this divine leading. The effectiveness of our labor for others depends upon this divine guidance. We may speak the word fluently; we may read the Scriptures with clearness and emphasis; we may be forcible in argument and logical in conclusion; but after all we must recognize that it is “not by might, nor by power, but by my Spirit, saith the Lord.” The weak, faltering, stammering word spoken by a sincere Christian can be taken by the Spirit and made mighty and effective in the salvation of souls, whereas unrivaled eloquence, unaccompanied by the Spirit, will fall to the ground fruitless. 4. Recognition of the Holy Spirit’s leadings in the formation of plans and the transaction of business. How many plans have been made without prayer! How many board and committee meetings have been held without humble intercession for divine guidance! How many resolutions formulated and discussed as the fruit of human devisings! Consequently, the plans have proved fruitless, and discouragement and defeat come to Israel’s hosts. In all our board meetings and committee meetings and church and conference business meetings, let us seek for the Spirit’s direction. Half an hour spent in earnest intercession and another half-hour devoted to the transaction of business will accomplish far more than a full hour of devising without Heaven’s guidance. 5. Dependence upon the power of the Holy Spirit in making plans and organizations effective. Even Heaven-inspired plans and organizations are not effective of themselves to accomplish the work of God. Sometimes when the Spirit has directed in formulating ways and means, we have taken glory to ourselves. We have stood back and admired the beautiful mechanism, and felt in our hearts, if we have not expressed it in words, “We by our genius and wisdom have evolved this beautiful system. Behold what we have worked out and built up.” Thus have we made the very plans that the Spirit’s leading enabled us to formulate, the object of worship and of self-gratulation. To the best-laid plans must be applied the energizing power of the Holy Spirit. They will be effective and mighty in their operation only as the human instrument through whom God is endeavoring to operate them in the world, stands as Heaven’s oracle, and acts and speaks with the divine unction. 6. The recognition of the fruits of the Spirit. The Jews would not believe unless9 they saw signs and wonders. There are hundreds in the world to-day who associate the workings of the Spirit only with marvelous manifestations. While this has sometimes resulted from the outpouring of the Spirit, as on the day of Pentecost, and may result again, it is not his usual manner of manifestation. In Elijah’s experience the Spirit did not speak in the whirlwind or in the earthquake, but in a still, small voice. Spirit-filled men and women do not usually go around conscious of the possession of some great power, nor exercising such power in marvelous ways and wondrous workings. Simon Magus desired such power, but was rebuked for his unholy ambition. The Spirit’s filling led Peter on the day of Pentecost to deliver a plain, simple gospel discourse to the men and women assembled before him. This humble word on the part of the apostle was made mighty and effective by the Spirit in working upon hearts, so that three thousand men and women were converted. The filling of the Spirit led Paul and Silas humbly to submit to the indignities of imprisonment, and later to rejoice, with singing and thanksgiving, that they were accounted worthy to suffer for Christ. A Spirit-filled life in the case of the apostle Paul led him to endure the great persecutions and tribulations recorded in the eleventh chapter of Second Corinthians. The Spirit’s filling to-day will bring the same practical results. We fear that even some Seventh-day Adventists will have their minds fixed upon marvels and miracles to the extent that they will fail to recognize the mighty outpouring of the Spirit of God in this closing work, and will be looking to the future for the falling of the latter rain when already copious showers are falling on every side. O, let us pray to be delivered from self-deception! Let us come so near to God with humble consecration in our daily living that we shall be able to recognize his leading and the speaking of the Holy Spirit to our hearts. Already the Spirit of God is beginning to descend upon his people. From every quarter there is going up a cry from hundreds of hearts for more of his power. This hungering and thirsting is of God’s creation. He will not turn a deaf ear to his children’s cry. He will send the bread from heaven, the waters from the living fountain. Every soul may have a part in the refreshing, provided only that he is willing to pay the price. This price is the full surrender of the life to God, the placing of all upon his altar, the consecration of every power and talent of mind and body to his service, a dedication which will make one willing to go anywhere for God, do any work he indicates shall be done, become anything, or if he wills, nothing at all, in his service. This Spirit with the believers will banish from every church discord and strife; from every home coldness and indifference; from every heart envy, jealousy, and criticism, while love, joy, and peace, the blessed fruits of the Spirit, will dwell in every life. The Spirit’s leadings in the life will cost all, but it will give far more than is surrendered. Are you ready now to make the exchange? An Untrue Charge
By C. M. S.
It has been frequently charged by unbelievers and by the exponents of infidelity that the Christian missionary is a disturbing element in the country to which he goes. There may be some ground for this charge in the case of some calling themselves Christian missionaries, who have sought to impress their own national customs and ideas upon the people. Our Saviour has not commissioned his followers to graft American or English or German ideas and customs upon the unevangelized peoples of earth; but to preach the gospel, to make known a Saviour from sin. It is not a certain brand of nationalized Christianity that the missionary is commissioned to teach. No matter from what country he goes forth, the true missionary of God has but one Lord to make known to the people, one gospel to declare, one baptism to administer, one hope to proclaim. If he becomes an advocate of American Christianity, or English Christianity, or a Christianity adjectived by any other national cognomen, he becomes a disturbing element in the country to which he goes. More than that, he misrepresents his Master, for Christianity is not American, nor German, nor English. To make Christianity American, is to make it less than Christianity. Any temporal adjective which we might apply to Christianity is belittling to it—an attempt to circumscribe and localize it, and rob it of its divinity. Much of the disturbance which culminated in the Boxer uprising in China was the result of the mistaken zeal of some who had that nationalized notion of a missionary’s calling, especially that element which carried its nationality around with it, as the heathen carries his charm to protect from danger, and which obtrudes itself into the native courts to interfere with the decisions of the judges. Paul declared to the philosophizing Corinthians that he had determined to know nothing among them “save Jesus Christ, and him crucified,” and to do that even though they considered it foolishness. The practise of Christianity does interfere with the religious practises of heathen people. It is bound to do that, because there is no hope for them in those practises. But the teaching of the gospel, the true principles of Christianity, does not make the government of the country feel that the customs of another nation are being forced upon it to displace its own cherished customs. Barbarous customs, immoral customs, dangerous customs, will fall away from the truly converted native as surely as the leaves of a tree wither and fall away from its branches when the flow of sap that had nourished them is withdrawn. He can not continue the unchristian custom when Christ is in the heart molding his life. The advocate of “national Christianity” goes to his mission field handicapped, and bound to be a disturbing element in the land, arousing suspicion and hatred, winning a few and hardening the many, and giving an untrue setting to the work and teachings of Christ. The true missionary goes forth a “pilgrim and a stranger” in this present world, because his “citizenship is in heaven;” the kingdom of his Master “is not of this world.” He goes forth wedded to no principles but the principles of Christ and his kingdom, advancing the interests of no kingdom nor nation save the kingdom of Christ. That is a disturbing element only in the sense that it makes no compromise with sin, and puts forth every endeavor to turn the sinner from his wicked ways to the perfect manhood of Christ. Such disturbance is legitimate; it is the purpose of the gospel in the world. But in no other sense is the true Christian missionary a disturbing element, in spite of the charges brought against him by unbelievers and infidels. In heathen lands to-day are thousands of conscientious, self-sacrificing men and women who are doing the work of Christ as loyally and as truly as human hands and hearts can do it; and those who know them are not charging them with disturbance of the peace. The true Christian missionary knows that he is “doing a great work,” an everlasting work; and he can not cease it to “come down” into any plain where the enemies of that work are plotting its overthrow. Such enemies will use every possible device to turn the missionary away from his one great work; but he must not yield. The commission is plain, the gospel is plain, and the need of the work is great and pressing. The footprints of our great Pattern lead away from the things of this world to Calvary and the cross, and then away to that “far country” where he waits, watching over his work in the earth. So far as the true soldiers of the cross are concerned the charge that they are a disturbing element in the world is a10 charge untrue. Elijah was not the disturber of Israel, but rather was it Ahab who had turned to the gods that were no gods and to sins that meant the ruin of himself and his people. Only through the message of the Christ and the messengers of his kingdom can come that peace which will cast out all discord, and put an end to disturbances of every kind for the individual and for the universe. The Prison a Place of Deliverance
By W. A. S.
THE story of our work in Turkey has more than once furnished illustrations of God's power to overrule the imprisonment of his servants to the salvation of other prisoners who perhaps only thus could have been reached. At the Friedensau council, Elders Z. G. Baharian and A. M. Buzugherian told of the blessed experience in ministering the Word within prison walls. In Rome of old the apostle Paul rejoiced that even by his bonds the name of Christ had been made known, and some even in Nero's palace had found salvation. Elder H. F. Schuberth, president of the East German Union Conference, makes the following report:— A few weeks ago I visited in Hungary, near Budapest, a man in a prison who wanted to be baptized. He had been keeping the Sabbath in prison for quite a while, being released from work for that day. Perhaps you will wonder how he came to embrace the truth in prison. Two brethren in Canada—a Rumanian and a Servian—sold their farms, and came to Hungary to bring the truth to their relatives. On the Hungarian border the police arrested these brethren, and put them in prison, thinking that they were land-agents to persuade people to go to the United States. Being in the prison forty-five days, our brethren preached the truth; and about twelve wanted to begin to keep the Sabbath. The inspector of the prison did not know how to help himself, so he kept transferring the Canadian brethren from one prison to another, thinking in that way to kill this movement. The man I visited was one of those who had thus received the truth; another man has already been baptized, and served his time. The one I recently baptized is an educated Servian, a fine man, formerly a higher officer of the police, being thoroughly converted. He will come out of prison in a few months. Do not these experiences show the wondrous delivering hand of God? The Christian may never know just what is the road of highest service. In bonds or free, he is the Lord's and always on duty. Joseph, innocent and mistreated, might have wrapped himself up in prison with his own troubles; but when he saw two other men downcast in trouble, his kindly heart saw the way of service, and he said, “Wherefore look ye so sadly to-day?” That kindly service was the gate to liberty and to royal honors in the land of Egypt. And the same faithfulness in the court of the king that had characterized his life in prison made Joseph a witness to the living God before all the empire. The Attitude in Prayer
By Francis M. Wilcox
THE child of God can not live without earnest daily prayer. Through this means he holds communion with his blessed Redeemer, giving praise and thanksgiving for the many benefits received, and drawing strength for his need in the battle against sin. The proper mental attitude is for the suppliant to come to God with every worldly consideration shut out of mind; with the heart open to heavenly influences, and with the mind intently fixed upon God in adoration and intense longing for the desired blessing. The proper bodily attitude is one in harmony with the humility of soul with which the humble suppliant should approach the great Creator of the universe. The Scriptures of truth indicate what this attitude should be. In the record afforded us the suppliants are represented as humbly kneeling. This is the example set us by our blessed Lord, who “kneeled down, and prayed.” Luke 22:41. The same bodily attitude of prayer was seen in the worship of the disciples. It is said of them that they “kneeled down, . . . and prayed.” Acts 21:5. Stephen, one of the first deacons of the Christian church and a martyr for Jesus, “kneeled down,” and prayed. Acts 7:60. The great apostle to the Gentiles declares, “I bow my knees unto the Father of our Lord Jesus Christ.” Eph. 3:14. Ezra is represented as kneeling and confessing before God the sins of Israel (Ezra 9:5): while of Daniel it is said, “He kneeled upon his knees three times a day, and prayed, and gave thanks before his God.” Dan. 6:10. Solomon, the king of Israel, kneeled before all the assembled hosts at the dedication of the temple, and poured out his petition unto the Lord. 2 Chron. 6:13. The psalmist invites this form of worship from the people in the words, “O come, let us worship and bow down: let us kneel before the Lord our maker.” Ps. 95:6. We do not believe that the bodily attitude in prayer of itself alone brings the desired blessings. God will hear the sincere petition of the humble heart from whatever bodily attitude it may ascend to him. There may be circumstances, as in crowded assemblies, or on special occasions or services, where it is proper to stand and invoke the blessing of God. But ordinarily, whether in public or in private, where reasonable opportunity is afforded, we believe it is always better to assume a humble kneeling attitude in addressing the great Majesty of heaven. This truly is in better keeping with our relative positions. We have one example recorded in the Word of God standing while praying. It says of the Pharisee that he “stood and prayed thus with himself, God, I thank thee, that I am not as other men are.” Luke 18:11. It is not by any means for us to conclude from this that one who prays in this attitude possesses this character, but it does show the contrast made in the Word of God regarding the attitude to be assumed in prayer. The following excellent words from the pen of Mrs. E. G. White, published in the REVIEW of Nov. 30, 1905, are to the point:— The prayer offered by Solomon during the dedication of the temple, was not made while he stood upon his feet. The king knelt in the humble position of a petitioner. Herein is a lesson for God’s people to-day. Our spiritual strength and our influence are not increased by conforming to a worldly attitude during prayer. In these perilous times, those who profess to be God’s commandment-keeping people should guard against the tendency to lose the spirit of reverence and godly fear. The Scriptures teach men how to approach their Maker,—with humility and awe, through faith in a divine Mediator. Let man come on bended knee, as a subject of grace, a suppliant at the footstool of mercy. Thus he is to testify that the whole soul, body, and spirit are in subjection to his Creator. Both in public and private worship, it is our duty to bow upon our knees before God when we offer our petitions to him. In these days when there is so strong a tendency to substitute the form for the substance and the letter for the spirit in the work and service of God; when ritualism is supplanting in so large a measure true devotion, it is well for us in our public worship to maintain the simplicity of form set for us in the Scriptures of truth. But while we seek to maintain this form in our practise, let us be careful that we do not become self-righteous, even in its use, and so substitute the true form for the genuine spirit of true worship. The form itself, however humble it may be in outward appearance, is but a hypocritical pretense unless it represents true soul humility. The British Ministerial Institute
By Arthur G. Daniells
THE ministerial institute for our workers in the British Union Conference was held at Stanborough Park, Watford, Dec. 11-20, 1911. Stanborough Park is the name of the park-like estate of fifty acres, which the British Union Conference has purchased and made its headquarters11 of our British Union Conference very accessible to London, the world's metropolis. In less than an hour one can transfer from the surging masses in the heart of London to a beautiful, quiet, restful spot in the forest. Our brethren have erected four institutional buildings at Stanborough Park, — a printing-house, a college, a sanitarium, and a food factory. The sanitarium has not yet been opened for service, but the other three institutions are in full swing. The publishing house and food factory are inexpensive, well-planned buildings. The college is a very nice, attractive building, and it is well kept by the management. The sanitarium is beautifully located, and should be an excellent place to care for the sick. One can not visit this headquarters without feeling profoundly grateful to God for his guiding hand in the work. Our institute was attended by about seventy of the regular workers, and some thirty of the advanced students of the college. Every minister and nearly every Bible worker in the kingdom was present. Elders L. R. Conradi and Guy Dall came over from Germany. The day before the institute opened we met with Elder Fitzgerald, president of the British Union, to arrange the program of work. It was decided to follow the same line of studies we had been presenting in the institutes in the United States — the message, the ministry, and the Spirit. To Elder Conradi was assigned the studies on the ministry; to Elder G. B. Thompson, the studies on the Holy Spirit; and to the writer, the studies on our message. Elder Fitzgerald had general charge of the institute, and conducted a part of the devotional meetings and round-table talks. In addition to these three regular studies, we held four other meetings each day. One was a devotional hour, when we met to pray together, and to tell of the Lord's great love toward us. Another was an hour devoted to the Question Box; a third was the round table for heart-to-heart talks about the details of our various kinds of work. Each evening we held a public service, which usually crowded the college chapel. In no institute that we have held, have the workers taken a deeper interest in the studies and the meetings than in this one. Prof. H. C. Lacey, the president of the college, readjusted his program so that the older students could attend nearly all the meetings, and both Professor Lacey and Elder W. H. Wakeham, the Bible teacher, were present at nearly every study. Elder Fitzgerald, Brother W. C. Sisley, and their associates did all that interested, earnest brethren could to make the occasion most pleasant and profitable to all. The most important thing that can be said about this institute is that the Lord was with us. His blessed Spirit gave us new views of his message and work, and also clearer and fuller views of our personal needs and responsibilities. As these revelations came to us day by day, we were sent to our knees at the foot of the cross to seek the Lord with all our hearts for divine help. Some told of spending a large part of the night in earnest, importunate prayer for deliverance from all sin, and for the consecration and power necessary to make them efficient, successful workers for the Master. The great burden that pressed hard upon every heart was to win souls to Christ, and most serious, determined resolutions were made to give all — life and time and talents — to consecrated service as never before. The closing meeting of the institute was one I shall never forget. Somehow nearly all were led to read some passage of Scripture as an expression of their experiences. I never realized so fully before how the Lord had foreseen the experiences, the desires, and the hopes of his children here in this world of sin, and through his inspired servants expressed all these experiences so beautifully for us. We were sorry to close this good institute and to part from one another. The love of God had broken down all national barriers and everything else that would tend to separate us, and bound our hearts together in the bonds of Christian love. But we separated, and returned to our various fields and lines of work with new courage and determination to render to this blessed cause the very best service of our lives. Surely the Lord will help those who so earnestly desire and endeavor to do efficient work for him. We thank God for the British Union Institute. A. G. DANIELLS. Shall We Pay the Lord While We Owe Others?
THIS is the interesting and pertinent question discussed by the Sunday School Times of Nov. 18, 1911, in its Notes on Open Letters. Replying to a correspondent who raises this question, the editor says:— Should we be dishonest with God in order to be honest with men? Should we ignore a preferred creditor — one who because of our pledges to him and his claim upon us, has a prior demand over all others — in order to pay an ordinary creditor? Should we steal here and there, break promises from time to time, in order to secure money to pay those whom we owe? As there can be but one answer to these questions, so there can be but one answer to any question as to postponing our current obligation to God while we meet our obligations to men. It seems undeniable, from Scripture and from experience, that God will take care of us better, and pay off our debts to other creditors faster, with nine tenths of our income than with ten tenths. The one tenth that belongs to God is no more ours to give to another creditor than the money in our neighbor’s purse is ours to pay our debts with. Whatever we may have failed to do in times past in paying the tithe, the least that we can do is to pay it in full from this day forward. That is what was referred to by “current obligation to the Lord.” If we are in arrears in our tithing for years back, and we are led to believe that God is asking us to recognize and pay off that debt to him also, it may be obviously impossible to liquidate that debt in full before we spend a cent for any other obligation. But we can begin to-day to meet our current debt to God by using from this day on, for all other expenses and debts, only nine tenths of our income, and setting apart for the Lord the tenth that is his. He promises to bless us in this as he can not bless us otherwise. We commend to every reader this excellent instruction. It is well worthy of our consideration in temptations which we have to meet in our own experience. Some may be puzzled on this particular point with regard to duty in paying tithe. In all our relations our duty to God should be paramount. THIS is the question raised by the Lutheran of Dec. 14, 1911, with reference to demands made by the Catholic Church as applied to the Lutheran denomination:— How would it sound for the Lutheran to give out the following to its readers as a sort of ex cathedra deliverance: “Every Lutheran (1) is to wield his vote for the purpose of securing Lutheran (2) ascendency in this country. All legislation must be governed by the will of God unerringly indicated by the General Council (3). Education must be controlled by General Council (4) authorities, and under education the opinions of the individual and the utterances of the press are included. Many opinions are to be forbidden by the secular arm, under the authority of the Lutheran Church (5), even to war and bloodshed.” What a flood of protests would pour in from among the Protestant church papers! How men would everywhere ask, “Has the Lutheran gone mad?” From thousands of subscribers the word would come: “Stop my paper!” Well, substitute the words Roman Catholic for the word Lutheran marked 1 and 2 in the above paragraph; and Pope for the words General Council marked 3; and Catholic for General Council marked 4; and Catholic Church for Lutheran Church marked 5; and you have exactly what the Catholic World said not long ago. Yet when we Protestants cry out against the subtle attempts of Rome to interfere in matters of state here in America, we are called bigots.