Rev. A. Doopooté of Paris spoke for France. He said:—
“The Protestant population of France is still but a feeble minority, which holds its own, but does not sensibly increase.”
Not very encouraging that; but worse still, Catholicism is growing stronger every day. Thus he says:—
“At this very moment Protestantism is greatly cramped in its movements. The liberty of propagandism has almost always been greatly restricted in France—narrowly limited by chilling and exclusive regulations. In our unfortunate country it is not as in free America; it is difficult to stir without authorized permission. Without Government authority a lecture cannot be given, a place of worship opened, a meeting held, or tracts distributed. Added to this, the Catholic priesthood is very powerful—more so, alas, at the present time than ever—exercising, particularly in small towns and country places, considerable influence upon those in authority.”
Free-thinkers and Rationalists are also troubling France. Of them he says:—
“Most young Frenchmen are brought up in a holy horror of Protestantism; and traces of this early impression are even found clinging to the minds of men of independent thought—nay, of those whose boast it is that they are Free-thinkers.
“The second great task that must be achieved if Protestantism is to take a proper footing in France, is the settling of the great internal struggle between faith and rationalism that has disturbed the national church for about half a century.”
A dismal prospect here. Look now at
SCANDINAVIA.
Dr. Kalkar, of Copenhagen, spoke for this country. He says:—
“Methodism, despite of its elegant church in Copenhagen, built with American money, has no adherents. The Baptists have lost their popularity since the law enforcing baptism has been abolished, and comprise a few members, who convene in a little church in the suburbs.
“The Irvingites, supported by England, have a little congregation on the same suburb which meets in a small church. They make no ostentatious display. Besides those sects enumerated, a few more lead a precarious existence and disappear by degrees.”
Of modern skepticism he says:—
“Unbelief has spread among the people, especially among the educated classes, and is fed in several papers by translations from German and French writings having this tendency.”
Here, then, as in other countries, the educated classes are being swallowed up by unbelief, while evangelical religion is dying out.
ENGLAND.
Of all the countries of the Old World, this has been regarded as the bulwark of Protestantism. But the foundations are giving way. President Noah Porter of Yale College, in a paper read before the Alliance, said:—
“One can scarcely believe what he knows when he reflects on the rapid growth and the strong-rooted hold of this atheistic school of letters on English soil, and its temporary triumph in what has claimed to be the most Christian of its universities. That it exists and presents a most formidable front to the hereditary faith of the English people cannot be denied.”
EUROPE IN GENERAL.
The distinguished and devoted Merle D’Aubigné, author of the “History of the Reformation,” prepared a paper just before his death for the Alliance, which was read there. His words are most solemn, and the statements which he makes are as alarming as they are true:—
“CRITICAL NATURE OF THE TIMES.”
“If the meeting for which you are assembled is an important one, the period at which it is held is equally so, not only on account of the great things which God is accomplishing in the world, but also by reason of the great evil which the spirit of darkness is spreading throughout Christendom. The despotic and arrogant pretensions of Rome have reached in our days their highest pitch, and we are consequently more than ever called upon to contend against that power which dares to usurp the divine attributes. But that is not all. While superstition has increased, unbelief has done so still more. Until now, the eighteenth century—the age of Voltaire—was regarded as the epoch of most decided infidelity, but how far does the present time surpass it in this respect! Voltaire himself protested against the philosophy which he called atheistic and said: ‘God is necessarily the Great, the Only, the Eternal Artificer of all nature’ (Dialogues XXV). But the pretended philosophers of our day leave such ideas far behind, and regard them as antiquated superstitions. Materialism and atheism have, in many minds, taken the place of the true God. Science, which was Christian in the finest intellects of former days, in those to whom we owe the greatest discoveries, has become atheistic among men who now talk the loudest. They imagine that, by means of general laws which govern the physical world, they can do without Him from whom those laws proceed. Some remains of animals found in ancient strata of our globe make them reject the creation of which the Bible inaugurates the account in these solemn words: ‘In the beginning God created the heaven and the earth.’”
“Eminent literary men continually put forward in their writings what is called Positivism, rejecting everything that goes beyond the limit of the senses, and disdaining all that is supernatural. These evils, which had formerly only reached the upper ranks of society, have now spread to the working classes, and some among them may be heard to say, ‘When man is dead, all is dead.’ But there is a still sadder feature of our times. Unbelief has reached even the ministry of the word. Pastors belonging to Protestant churches in France, Switzerland, Germany, and other continental countries, not only reject the fundamental doctrines of the faith, but also deny the resurrection of Jesus Christ, and see in him nothing more than a man who, according to many among them, was even subject to errors and faults. A synod of the Reformed Church in Holland has lately decreed that when a minister baptizes, he need not do it in the name of the Father, of the Son, and of the Holy Ghost. A journal, when relating this fact, adds, ‘Will they then baptize in the God above?’ At an important assembly held lately in German Switzerland, at which were present many men of position, both in the church and State, the basis of the new religion was laid down. ‘No doctrines,’ was the watchword on that occasion. ‘No new doctrines, whatever they may be, in place of the old; liberty alone; which means liberty to overthrow everything.’ And too truly some of those ministers believe neither in a personal God nor in the immortality of the soul. For a portion of the European population there is no other gospel than that of Spinoza and often much less even than that.”
“The spirit of darkness spreading throughout Christendom,” superstition and unbelief increasing, the present age far surpassing that of Voltaire in infidelity, atheism taking the place of God, science becoming atheistic, eminent literary men teaching Positivism, the masses becoming pervaded by these ideas, and even Protestant ministers denying the fundamental facts of the gospel,—these are the prominent features of the times. Are these the harbingers of the promised millennium?
Prof. John Cairns, D. D., of Berwick, Eng., draws the following alarming but truthful picture of this generation:—
The advance, so rapid and wonderful, of science and art and the progress of education and diffusion of literature, the self-assertion by long oppressed nationalities of their rights and liberties, the approximation to a commercial and political unity of the human race, all tend to foster the idea of man’s inherent capacity and to set afloat the wild and chimerical schemes and hopes of moral regeneration, irrespective of Christianity. The dream of independent morality finds countenance. Theories of spiritual development more exaggerated and fictitious by far than these of physical development, are accepted. The march of intelligence or the revolutionary impulse is to make all things new. Meanwhile, the sad and humbling aspects of the nineteenth century—its hideous vices and crimes, its luxury, selfishness, and greed, set over against pauperism, debasement, and discontent, its wars and international feuds with ever-increasing conscriptions and standing armies—are overlooked.
Hon. Geo. H. Stuart, of Philadelphia, thus spoke before the Alliance:—
“The field is the world. It has in it 1,300,000,000 immortal souls, destined to meet us at the judgment bar of God. Of these 1,300,000,000, there are 800,000,000 bowing down to stocks and stones, the workmanship of their own hands. Besides these 800,000,000 heathens, there are 110,000,000 of Mohammedans, 240,000,000 of other false systems of religion, leaving only 100,000,000 of nominal Protestants. It is not for us to say how many of these 100,000,000 are true disciples of our risen and exalted Lord and Saviour Jesus Christ.”
This view of the present condition of the world, thus presented by so many different and eminent religious men from all parts, is alarming indeed. And every year it is growing worse. Adventists are ridiculed as fanatics for believing that the Lord is soon coming to destroy the world for its wickedness and to save his people. But we ask the candid reader whether the man who, in the face of all these facts, believes in the speedy conversion of the whole world and the near approach of the millennium, may not more justly be regarded as a fanatic? While a few thousand ignorant pagans in heathen lands are receiving the gospel, millions in Christian lands are turning away from it and embracing socialism, infidelity, and atheism; and among those we find the higher, the educated, and the scientific classes taking the lead. Of the last days, Jesus said, ‘Nevertheless when the Son of man cometh, shall he find faith on the earth?’ Luke 18:8. This plainly implies that there will be general unbelief upon the earth when he comes. Such a condition of things is now rapidly coming to pass. The world is about ripe for destruction. Its cup of iniquity is about full.
Reader, can you not discern the signs of the times? The very fact that about ten millions have within the last twenty-five years given up their faith in the word of God for the abominations of spiritualism speaks volumes as to the unbelief of this age. God’s truth alone is able to keep us from falling under the power of the spirit of darkness. Reader, you need the help of God to keep you in the trying time that is coming. This you will have if you walk in the light which God is now giving his people.
D. M. CANRIGHT.
Watsonville, Cal., Feb. 10, 1874.
CREATION AND SALVATION.
By C. Morton
WHEN nature’s first morning in glory and splendor
Arose o’er the empire of chaos and night,
And the new-born creation in beauty and grandeur
Was launched into vision on billows of light;
Surprised into new and unknown adoration,
All Heaven was instant in homage and praise
To Him who is high above all exaltation,
The Maker Supreme, the dread Ancient of Days.
But when the blest morning of life and salvation
Arose o’er the empire of death and the grave,
And shone with the glory of man’s restoration
By Him who is able and mighty to save,
All Heaven in deepest amazement suspended,
Desired to look into the wonderful plan;
But angels most mighty could not comprehend it,
So great was the mercy and love to lost man.
And when nature’s temple, this shadow of glory,
Whose lamps are the stars, and whose curtains the skies;
Shall pass and be gone as a dream or a story,
Then one on its ruins eternal shall rise,
Whose light is the Lamb, and whose walls are salvation,
Whose gates are all praise, and whose pillars are truth.
And those who are saved out of every nation,
Shall walk in its light in perpetual youth.
There the river of life from the throne of Jehovah,
The tree of life there, all the nations to heal,
Shall flow and shall flourish forever and ever,
And there the True Light all himself shall reveal,
To eat of that tree and to drink of that river,
Forever to shine in the beams of that light,
To behold and enjoy him forever and ever,
There shall we with angels in glory unite.
—C. Morton
What Do the Scriptures Say?
By Charles P. Whitford
The Scriptures say in regard to the Sabbath institution, that God rested from his work on the seventh day. They do not thus particularize in regard to the first day. He claimed the seventh day as his own; he did not so claim the first day, but gave it to man for labor. He blessed and sanctified the seventh day; he did not sanctify the first day. He commanded that the seventh day should be kept holy; he did not command to keep the first day. He has uttered fearful threatenings against those who profane the seventh day; he has not spoken aught against those who labor on the first day. He has given special and great promises to those who keep holy the seventh day; he has not uttered one word of promise or blessing for keeping the first day. Everything that is necessary to give importance to the day, or that is calculated to induce a proper observance of the day, is produced in favor of the seventh day; nothing of the kind can be produced in favor of the first day,—no institution—no sanctity—no command—no penalty.
Friends, are you, or do you desire to be, “followers of God as dear children”? Are you believers of the word of God? Then you will surely, with me, consider as unavoidable the following conclusion: No obligation exists to observe, in any manner, as a rest day, or holy day, the first day of the week.
But it has been shown that we are under obligation to observe the seventh day; and as the observance of the first day infringes upon the commandment of God, which enjoins the observance of the seventh day, and interferes with such observance, all who bow to the authority of the word of God must also admit this conclusion: It is wrong to keep the first day of the week, or to give it the honor, place, or title, of the Lord’s day, or “Sabbath of the Lord.”
CHARLES P. WHITFORD.
The Entrance of Death.
By John Nevins Andrews
THE existence of death in the universe of God was not consistent with the original order of things. Death is not possible in a state where innocence prevails. God gives life to his creatures, that their existence may be a blessing to themselves and may bring glory to his name. He does not willingly destroy the work of his hands. In fact, so long as his creatures continue in their uprightness, he is their shield and defense against all harm. The apostle Paul tells us how death gained a foothold in our world:—
“Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” Rom. 5:12.
Death is termed by the same apostle “the last enemy.” 1 Cor. 15:26. The door by which this enemy entered our world is sin. The first man opened this door by rebelling against God. He who prompted him to rebel was Satan, the being with whom sin began. So death comes in consequence of sin, and sin itself came from Satan. The entrance of death is given with sufficient distinctness in Genesis 2 and 3.
“And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.” Gen. 2:16, 17.
This must signify either that man should actually die in the very day of his transgression, or else that on the day in which he sinned, the sentence of death should be passed on him, rendering it absolutely certain that he must return again to dust. The event proved the latter to be the true interpretation. And this is well illustrated by the case of Shimei. 1 Kings 2:37–42.
Man being in honor did not abide in his high estate. Through envy of the devil came death into the world. Eve was tempted by Satan to sin, and Adam was led also to rebel when he found that Eve had taken of the forbidden fruit. These two did thus break God’s commandment, and so sin entered our world. Man held his right to live on the sole condition of obedience. That condition was now violated and his right to life was therefore forfeited. The Lawgiver had annexed the penalty of certain death in case of disobedience, and that case had now arisen. Man’s original probation was now closed. God designed that man should pass his probation in a state of innocence, until, having been fully tested, he should be confirmed in virtue and thenceforward nevermore in danger of falling into sin. But the probation of our race in innocence ended in their becoming sinners against God. Then there remained but one thing for the Judge to do, and that was to put the law into execution.
So the Judge proceeds to pass sentence upon the parties concerned in the transgression. The serpent is told that the seed of the woman shall bruise his head, while the serpent shall bruise his heel. Gen. 3:15. And in this declaration is embodied the whole work of human redemption, and of the final retribution for sin both in Satan and in wicked men. See the New Testament statements of this doctrine in Rom. 16:20; Heb. 2:14; 1 John 3:8. So that before God pronounces sentence upon Adam, he gives him the promise of a Redeemer, and, by necessary consequence, of a second probation in which to recover his lost innocence, and to become established in virtue, even as God designed that he should by his first probation. Having first done this, that man may not fall into absolute despair, the Judge pronounces upon Adam the irrevocable sentence of the law.
“Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree; ... cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. ... In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.” Gen. 3:17–19.
We have in these words the exact sense of the penalty of the law which was threatened in the probation under which Adam was first placed. The very first act of disobedience must bring this period of probation to a close; for it could last only while man maintained his innocence, and when he committed his first transgression, he made the penalty of the law inevitable. Now he was a fallen being under sentence of death. He was excluded from paradise, and he must henceforth lead a dying life till he should return again to the ground from which he was taken.
Adam now possessed a sinful nature, and because of God’s curse upon him for his sin, he bore within himself the seeds of death. The irrevocable sentence of death was pronounced upon him in the day of his transgression; but before passing this sentence on him, the Judge promised a Redeemer, and of necessity with that Redeemer did secure to man a second probation. To show that God was in earnest with man he makes death his certain portion. But in giving man the opportunity to recover his lost innocence and to regain paradise, the execution of the penalty was deferred till space for repentance could be first secured.
Adam’s nature being sinful, he could transmit to his posterity no purer nature than himself possessed. In the loss of paradise he stood as the representative of his race. When he was excluded from it we also were excluded. Paul says that “it is appointed unto men once to die.” Heb. 9:27. This appointment was made when God said to Adam, “Dust thou art, and unto dust shalt thou return,” which proves that this sentence of death concerned Adam and his posterity alike. He now possessed only a dying life, and all who are descended from him can by nature possess no higher life than this. The sentence of death is upon all mankind, not for the actual transgression of each person, but because they possess only a forfeited life, the right of the race to live being lost when man lost his innocence, and when his first probation ended in having sentence of death passed upon him.
Now he lives by sufferance, the sentence of death hanging over him, but its execution being deferred in the case of each generation to give space for repentance. The entrance of death was an attestation that his innocence was lost and that the first probation of the race was a failure. And as death has been the portion of mankind without respect to character during the whole period of man’s fallen state, it is plain that its present infliction upon men is not the punishment for their own personal transgressions. They are upon a second probation, and this involves a day of judgment at its close which shall determine the case of each individual, and shall award immortality to those who are worthy to receive it, and shall consign all others to the lake of fire and the second death. Rev. 20:14, 15; 21:8. This second death is the penalty for personal transgression under the second probation of our race. Rom. 6:23. We shall hereafter see that it is, in the measure of suffering involved, incomparably awful, and in no measure to be placed on a level with the death which comes in consequence of Adam’s transgression.
We believe these statements respecting the origin of death, and concerning the relation which mankind sustains to it to be so just that Bible students will acknowledge their truthfulness. But there are important questions involved in this which some are not able to treat with candor.
What place had death in our world while man was innocent? Not any. What brought death into the world? Sin. On what ground does sin occasion the death of man? Simply this, that when man violated the law of God, he forfeited his right to live. God told Adam that disobedience would bring death. His innocence was his title to life. Sin was the occasion of death. If sin gives death admission to our world, is it reasonable to think that death gives us admission to Heaven?
Death was not the doorway to Heaven while man was innocent, for then there was no death. If Adam had continued in his uprightness, and God had seen fit to take him to Heaven, we have in the translation of Enoch an example of the manner in which he would have done it. Translation is the door by which Enoch and Elijah entered, and by which all shall enter who are alive at the coming of Christ. There was no occasion for sin to make a new door to Heaven by introducing death. Moreover, the character of death, which is that of an enemy, is no better fitted to inspire our confidence than is its parentage. And can we believe that death is the gate to endless joys when it has such an origin and such a character, and when Paul and John declare that it shall be destroyed? 1 Cor. 15:26; Rev. 20:14. That death is not the doorway of Heaven will be further evident when we study the doctrine of the resurrection. J. N. A.
A Religious Reformation a Necessity of the Age.
By George I. Butler
We are living in an age of invention, an age of great light, and of general investigation. The human mind was never more active. We cannot doubt that there is real advancement in many directions. But how is it in religion? Is a general advancement being made in this over the practices of our fathers? Or is there a positive declension?
God has given us a standard of true religion in his Holy Word. This is “able to thoroughly furnish the man of God unto every good work.” If so, it is just right. Does the religious practice of this time correspond with this standard?
The apostolic church certainly set the highest example of Christian practice the world has ever seen. They were not too holy, too zealous. Indeed, it is evident that in many things their practice as recorded in the New Testament came short of the standard of perfection. How does the practice of the present time correspond with theirs? Does it equal or exceed it? If not, a reformation is demanded.
But when we consider that since the apostolic age there has been a great apostasy in the church, which resulted in the establishment of the papacy, and a general mixture of heathen rites and practices with those of Christian origin, until there was scarcely any resemblance between the result and the pure religion of the New Testament, then indeed should every one desiring truth look about him to see whether he has been holding the spurious in place of the genuine.
It is a question of great moment to every one desiring the truth, to know whether they are holding on to any of the rags of the “Mother of Harlots, and abominations of the earth.” It cannot reasonably be supposed, that when Christ comes, his people, who are to be made immortal, and who are said to be without “spot or wrinkle, or any such thing,” and “without fault,” shall be following those practices, in any degree, which are of such origin. Christ left a pure church when he ascended to Heaven. He will find one when he returns.
The very thought seems monstrous that it can be according to the design of God that his professed people should be opposing each other and contending over points of doctrine. This is the work of an enemy. The infidel alone claims that the Bible contradicts itself. Christians admit that it teaches the one truth. Many, then, of the doctrines taught by the various churches must be contrary to it, because they do not agree. The Protestant doctrine is “the Bible and the Bible alone.” When this rule is really followed, there will, therefore, be a reformation in theory.
We boldly affirm that the Sunday Sabbath is of heathen and papal origin. We have no authority for it in the Bible. That book commands another day to be kept. No change of the Sabbath is brought to view upon the inspired page excepting the predicted work of the little horn of Dan. 7. This blasphemous power was to undertake to change the times and laws of God. The Protestant world have generally acquiesced in this work of the “mother church.” Here a reform is plainly demanded.
The Bible clearly teaches that in the last days there will be great religious declension, that “the love of many will wax cold,” Matt. 24:12, that the times will be perilous, and that a grievous catalogue of sins will be found in connection with religious professors, and that the power of godliness shall be denied, and merely the form retained, and it authoritatively adds, “from such turn away.”2 Tim. 3:1–5.
Having reached the period of time spoken of, viz., the “last days,” we are in duty bound to look around us to see if such a state of things does exist; and if we are authorized from plain and notorious facts to conclude that it does, then we are solemnly bound to heed the requirement of the scripture.
It will be proper therefore to compare the condition of things around us in the religious world, with the only correct standard of religious practice, the Bible, to ascertain the truth.
The apostle evidently is not talking of the Catholic church. That fell many ages ago. Its rites and services are a mixture of heathenism and Christianity. But the Protestant churches which commenced the genuine work of reform under Luther, and which have enjoyed from time to time in the past the signal blessings of the Spirit, how is it with them? Is their practice in harmony with that of the apostolic church?
The Bible forbids the love of the world. It declares that “if any man love the world the love of the Father is not in him.” 1 John 2:15. Speaking of a fallen church which should be utterly destroyed, the prophet says her “merchants were the great men of the earth.” Rev. 18. Christ says we “cannot serve God and mammon.” And James says the “friendship of the world is enmity with God.” James 4:4. The Bible everywhere teaches that while it is the duty of God’s people to labor for the salvation of wicked men, by bringing them to Christ, there must be a separation from the world. Its spirit, its honors, its pride, its pleasures, are not to be sought for by his disciples. In the apostolic church, we see an example of this kind. A profession of love for Christ cost something then. But now a membership in a popular church is oftentimes a help to worldly honor and position. It is eminently respectable. Is this because the spirit of modern society is so much more holy than it used to be? No. This is an age of frivolity, of pleasure-seeking, and these are often carried right into our religious sanctuaries. Godless amusements, such as are destructive to all solemnity of feeling, and are grossly immoral in their tendency, are held in the church itself and under its sanction all over our broad land. I refer to donation parties in which grab-bags and church lotteries figure, and women are kissed for a certain price paid into the treasury, and many other things of like character. Such practices as these prevail to an alarming extent all around us, and are so common as to excite little remark or thought. When these are held under the sanction of the church, the standard of religion is thus lowered down to a respectable worldly standard and in some cases much below it. I might speak of this to great length, but the subject is too painful.
These practices have even met the rebuke of respectable worldly journals, and I have no question but they enter largely into the cause of the general disrespect felt by a large class of intelligent skeptics and men of the world which we know exists all around us. When these things are whitewashed over, excused and fellowshipped, the church is responsible for this effect. How plainly the apostle’s reference to “lovers of pleasures” is here illustrated.
The prevailing selfishness and universal desire to get rich is another illustration of the same principle. We do not observe any less desire for worldly riches among the professed popular church of Christ to-day than among worldlings who make no profession. Church members generally exert themselves fully as hard in this direction, and, in most cases, they do not scruple more at the means by which they obtain wealth. Sharpness and overreaching in deal are exceedingly common. And I cannot learn that there is any marked difference in this respect between church members and worldlings. Riches generally give men a high and influential position in the church, not because the person is morally better, but because he has money. This statement is indisputable.
The Bible does not sanction any such sentiment. Our divine Lord chose to come to this world, and even set an example of poverty. He might have come as a rich man had he chose to do so. But he says, while “the foxes have holes and the birds of the air have nests, the Son of man hath not where to lay his head.” He has chosen the “poor of this world, rich in faith,” for his peculiar followers. He has positively declared109that it is “easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of Heaven,” yet we find no lack of modern professed followers of him anxious to make the experiment. He says, “Woe unto you that are rich, for ye have received your consolation.” Luke 6:24. But who now believes these declarations? Most assuredly it is not the popular church of to-day. But the apostolic church did, and practiced upon them. They made themselves poor, as we learn in the first chapters of Acts, that they might do good to their fellow-men.
So I might take up the prevailing exhibitions of pride and vanity displayed in the modern churches. I confidently affirm that there are very few of their members indeed who pay any practical respect whatever to the plain teachings of the Bible upon the subject of dress. A godless and ridiculous fashion, originating in Paris, has tenfold more power upon the hearts of church members than the plainest declarations of Holy Writ. And this is thought to be something innocent.
How must God regard this matter? He caused inspired men to write directions for his people in regard to dress, forbidding ornamentation, wearing of gold, and vain display, and requiring modesty, neatness, and simplicity. 1 Tim. 2:9; 1 Pet. 3:3, 4. But a worldly church rides right over these things as of no consequence, and runs eagerly after worldly fashion. If they do not test themselves in this, and show that they have far more love for vain pride than for God, then I am no judge.
I might continue these comparisons indefinitely. But they are not pleasant. They do clearly prove, however, that there is a decided necessity for reformation. I do not see how a person can go on in harmony and fellowship with such a state of things without his actions carrying an influence in favor of it. When Christ comes, his people will not be mixed up with such practices. The apostle says, “From such turn away.” “Come out from among them and be separate,” says Paul.
The standard of pure doctrine and holy practice has been lowered down to harmonize with worldliness and pride. Our practice must be brought into harmony with God’s word. It is the only rule of faith and practice. We are nowhere informed that we can deviate from this with impunity. God is not engaged in child’s play. He does not tell mankind his wishes and will, and be just as well pleased if they disobey as obey. “Obedience is better than sacrifice, and to hearken than the fat of rams.” Obedience is the highest possible service we can render to God. Here our loyalty is tested. If we do obey him, we must walk differently from the proud and vain, even if they belong to a worldly church.
There are many honest souls scattered here and there whose hearts are saddened by such things as I have referred to, and who long for something better. They hardly know which way to turn. There are many more whose minds have never dwelt particularly upon these things and they do not realize their tendency. They need instruction. But the great masses love these very things which are grieving the Spirit of God from the churches.
There is very little prospect of a reformation in a church capacity which will purify these bodies as a whole. Never in the history of the past have we an instance of a proud, worldly church, as a whole, turning to God. The downward process continues till finally there comes a separation of the pure from the corrupted mass. The Catholic, the Greek, and the national established churches of Europe, are familiar examples of this. Their membership became like the world. Those bodies, as such, cannot be brought back to holy practice. A coming out from them was the only hope.
We boldly affirm that there is a necessity of reform in Christian practice generally. And we do not believe that there is any rational hope that the worldly popular churches of our land can be brought back to humility and simplicity such as the Bible teaches.
No doubt there are many good things taught in our modern pulpits. But our rich and popular church members will not tolerate that teaching which lays bare their sins and applies the ax at the root of the trees. The plain truth is smoothed over and made palatable to rich and popular sinners. And in a large majority of cases, the ministers are the very ones who do not wish this order of things changed.
Where are the faithful men who cry aloud and spare not, and who “show my people their transgressions”? A popular church is sinking down lower and lower into conformity with the world, and the siren song of “peace and safety” lulls them into carnal security. The insane frenzy for worldly wealth continues, and where is the hope for reform? It is not in such surroundings; but it is in a separate work which calls out the honest to a higher and purer practice. All around us are evidences which show such a reformation to be a necessity. Christ is coming, and this reformation will herald his approach.
We ask the reader to ponder carefully these statements. They are not designed to excite or prejudice the mind; but they are designed to call attention to facts notorious to all. The sleeping senses of thousands of honest souls need to be aroused. Let us agitate, agitate, till the public conscience is touched, and people see the necessity of coming back to the humble simplicity of Bible teaching.
GEO. I. BUTLER.
Battle Creek, Mich., March 10, 1874.
The Present Congress on the Religious Amendment.
By Uriah Smith
SOME of the petitions, the past winter, in behalf of the Religious Amendment, by some misunderstanding found their way to Congress instead of to the Convention at Pittsburgh. These were referred to the Judiciary Committee of the House of Representatives, who reported thereon, through their chairman, Gen. Butler, as follows:—
“Your committee would respectfully report that upon examination even of the meagre debates by the Fathers of the Republic in the convention which framed the Constitution, they find that the subject of the memorial was fully and carefully considered, and then, in that convention, decided, after grave deliberation, to which the subject was entitled, that, as this country, the foundation of whose government they were then laying, was to be the home of the oppressed of all nations of the earth, whether Christian or pagan, and in full realization of the dangers which the union between church and State had imposed upon so many nations of the Old World, agreed, with great unanimity, that it was inexpedient to put anything into the Constitution or form of government which might be construed to be a reference to any religious creed or doctrine. And they further find that this decision was accepted by our Christian fathers with such great unanimity that, in the amendments which were afterwards proposed, in order to make the Constitution more acceptable to the nation, none had ever been proposed to the States by which this wise determination of the fathers had been attempted to be changed. Wherefore, your committee report that it is inexpedient to legislate upon the subject of the above memorial, and ask that they be discharged from further consideration thereof, and that this report, together with the petitions, be laid upon the table.”
The Christian Statesman, in noticing this report, thinks it augurs well for their cause, that this year the Committee venture to argue the question, whereas in preceding years, they have simply reported adversely on such petitions, and asked to be excused from further consideration of the subject. U. S.