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Signs of the Times, Vol. 15, No. 43.

The Ceremonial and Moral Laws

Signs of the Times

Nov 11, 1889

International Tract and Missionary Society · Oakland, California · Nov 11, 1889

The Ceremonial and Moral Laws

THE “ceremonial law,” so called, of the Levitical dispensation, was nothing more than directions as to the way offerings should be made, what these offerings should consist of, when and what feasts should be held, etc. These sacrifices and feasts pointed forward to the work of Christ, our great High Priest. The priests were typical of him. All those ceremonies existed to manifest faith in a Redeemer to come. They were the gospel ordinances of that dispensation, just the same as the ordinance of humility, the Lord’s Supper, and baptism are gospel ordinances of this dispensation. The moral law is independent of all, in both dispensations. When the Levitical dispensation ceased, those ordinances, through which faith in the Son of God was manifested,—pointing forward to a Saviour to come,—ceased also. When the priestly work of Christ closes, the gospel ordinances of this dispensation will cease. But the precepts of the moral law “stand fast forever and ever.”

HAVE LIGHT IN YOURSELVES.

By Ellen G. White

BY MRS. E. G. WHITE.
WE have most precious promises in the word of God, which ought to give us courage and confidence. They should enable us to come out of uncertainty and darkness, to come where we may know that the Spirit beareth witness with our spirit that we are the children of God. There is nothing wanting in the store-house of our God.
Jesus has said, "Believe me, that I am in the Father, and the Father in me; or else believe me for the very works' sake. Verily, verily, I say unto you, He that believeth on me, the works that I do, shall he do also; and greater works than these shall he do; because I go unto my Father." The disciples of Christ are to do greater works than Jesus himself has done. He says further: "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." "If ye ask anything in my name, I will do it." Christ spoke these words for the comfort of all who should have faith in him, and it is our privilege to believe that God will do just as he has said he would.
It is not enough to say, "I believe;" we must exercise the living faith that claims the promises of God as our own, knowing that they are sure and steadfast. The enemy of our souls would be glad to steal away these precious promises from us, and cast darkness before our eyes, so that we should not be able to appropriate the good things that God means that we shall have. God is waiting to do great things for us as soon as we come into a right relation with him; but if we hold ourselves in doubt and unbelief, the enemy can keep the control of our minds, and intercept the promises of God. Unbelief always results in a great loss to our souls. It was said concerning one place where Christ visited, "He did not many mighty works there because of their unbelief." Christ cannot work in our behalf if we do not manifest faith in him. We should train our souls to have faith in God. But instead of this, how many there are who educate themselves to doubt. I have heard testimony after testimony in meeting in which there did not seem to be one word of genuine faith, but which cast a shadow over the whole congregation. It is not God's will that we should be in this position. Brethren and sisters, it is our privilege to walk in the light, as Christ is in the light. He is at our right hand to strengthen us, and he tells us that greater works than he has done shall we do, because he goes to the Father. He is ready to impart unto us the rich blessing and grace of God.
How shall we encourage you to have faith in God? You say, "How can I talk faith, how can I have faith, when clouds and darkness and despondency come over my mind? I do not feel as though I could talk faith; I do not feel that I have any faith to talk." But why do you feel in this way?--It is because you have permitted Satan to cast his dark shadow across your pathway, and you cannot see the light that Jesus sheds upon your pathway. But another says: "I am very frank; I say just what I feel, I talk just as I think." Is that the best way to do?--No; God wants us to educate ourselves so that we shall speak right words,--words that will be a blessing to others, that will shed rays of light upon their souls.
Suppose that at times we are destitute of the joy we should like to experience, can we not feel assured that the promises of God are still yea and amen in Christ Jesus? The promises of God do not rest upon feeling. They have a foundation as distinct from feeling as light is from darkness. We must learn to move from principle, and when we learn to do this, we shall move understandingly, and not be controlled by varying emotions.
Christ has said, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." Brethren, can you explain why we are not more efficient in ministering to others, and why we are not better able to help the church, than we were ten years ago? There is no reason why we should not be growing in efficiency and power to do the work of God. The Lord wants us to use every iota of the ability he has given us, and, if we do this, we shall have improved and increased ability to employ. God desires that we shall have a thorough understanding of the truth as it is in Jesus. We should dig in the mine of truth for the rich treasures of knowledge that are hidden in God's word. If we employ our talents in searching the Scriptures, and in imparting knowledge to others, we shall become channels of light. You should not allow the channel between God and your soul to become obstructed. You should not be moved by circumstances. You should refuse to listen to the suggestions of Satan, that he may not paralyze your efforts to do good.
What we need is Bible religion; for if Christ is abiding in us, and we in him, we shall be continually advancing in the divine life. If we are connected with the source of all wisdom and power, we shall not fail of becoming strong men and women in Christ Jesus. If we fully receive the truth of heavenly origin, we shall not fail of becoming sanctified through it; and when trials come we shall not go to complaining, as did the children of Israel, and forget the source of our strength. We must gather up the divine rays of glory, not to hide our light by putting it under a bushel or under a bed, but to set it on a candlestick, where it will give light to others. We must put our talents out to the exchangers, that we may accumulate more talent to bring to Jesus. In this way we shall be growing Christians, and every word we speak will be ennobling and sanctifying. We should educate ourselves to speak in such a way that we shall not have cause to be ashamed of our words when we meet them in the judgment. We should seek to have our actions of such a character that we will not shrink from having our Saviour look upon them. Christ is here this morning; angels are here, and they are measuring the temple of God and those who worship therein. The history of this meeting will be carried up to God; for a record of every meeting is made; the spirit manifested, the words spoken, and the actions performed, are noted in the books of heaven. Everything is transferred to the records as faithfully as are our features to the polished plate of the artist.
We must fight the good fight of faith. Satan will try to sever the connection which faith makes between our souls and God. He will seek to discourage us by telling us that we are unworthy of the grace of God, and need not expect to receive this or that favor, because we are sinners. These suggestions should not cut off our confidence; for it is written: "Jesus Christ came into the world to save sinners, of whom I am chief." There is no reason why we should not claim the promises of the Lord. There is no reason why we should not be light-bearers. There is no reason why you should not advance, why you should not become more and more intelligent in prayer and testimony, and make manifest that God hears and answers your petitions.
We should have more wisdom and confidence to-day than we had yesterday. Why are we so well satisfied with our feeble attainments? Why do we settle down content with our present deficient experience? We should not always be fed upon the milk of the word; we must seek for meat, that we may become strong men and women in Christ. God will give you everything that you are prepared for, everything that will minister to your strength. He will make peace with you if you lay hold of his strength. But he will not let his power drop upon you without effort on your part. You must co-operate with God in the work of salvation.
We need to grow in the knowledge of our Lord and Saviour Jesus Christ. We must educate ourselves to talk faith, to pray in faith, and to abstain from dropping one seed of doubt and discouragement. We desire that young men shall go forth from this conference to become experienced workers in the cause of God. Let the older ministers take heed that they make straight paths for their feet, that the lame be not turned out of the way. Let no watchman or shepherd of the flock place himself on the judgment-seat, to criticise others, to pick flaws and find fault with the brethren. Oh, that everyone at this meeting would take his position on the Lord's side! We must have light in ourselves. Do not believe anything simply because others say it is truth. Take your Bibles, and search them for yourselves. Plead with God that he will put his Spirit upon you, that you may know the truth and understand its principles. If you gain an experience of this kind, there is nothing that will turn you from the truth. You will be like Daniel in the lions' den, and like Joseph in Pharaoh's prison.
From the light that God has given me, I can say that not half of those who profess to believe the present truth have a thorough understanding of the Third Angel's Message. Many believe the truth because they have heard it preached by someone in whom they had confidence. When our people search the word of God for themselves, we shall hear less murmuring than we hear to-day. We need that faith that will lead us to study the Bible for ourselves, and take God at his word.
Christ says: "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever."
Brethren, you must take advanced steps. God wants every one of you to turn from your iniquity, and connect with him, the source of all wisdom and truth, that when you open your lips the words of Christ may flow forth. Shall we not let the Spirit of God come among us, and flow from heart to heart? The Spirit of God is here this morning, and the Lord knows how you will receive the words that I have addressed to you on this occasion.

Truth Cannot Be Destroyed

THE truth cannot be burnt, beheaded, or crucified. A lie on the throne is a lie still; and truth in a dungeon is truth still; and a lie on the throne is on the way to defeat, and truth in the dungeon is on the way to victory.

Celibacy and Marriage

ONE Rev. S. G. Cochrane, of Ballyshannon, Ireland, pours forth his righteous indignation because so many young men refuse to marry, and calls them selfish, etc. But what about Catholic priests? If celibacy is a high virtue in the priest, is it not in the peasant?

Starvation Wages in Germany

GERMANY has made considerable progress of late in competing with England in manufactures and commerce; but recent facts indicate that this success has been at the expense of the poor. The president of the United German Trades Associations says that the pay received by operators does not rise above “starvation point.” Those who sew in cotton fabrics get only eighteen cents a day, while in Berlin, where the best class of artisans are found, engineers get only from seventy-five cents to one dollar per day. Men weavers earn from three dollars to three and one-fourth dollars a week of sixty hours. How do they live? No wonder that anarchy is increasing.

The Czar’s Armored Train

THE slave of the imperial Russias is the czar himself. Better the liberty of the peasant with his black bread than the constant fear indicated by the following precautions:—
“A new Imperial train has just been built for the emperor of Russia. The saloons are covered with iron outside, and then come eight inches of cork, instead of the steel plates with which the carriages of the old train were protected. All the saloons (which communicate by a covered passage) are exactly the same in outward appearance, so that no outsider may be able to discover in which carriage the czar is traveling. During the emperor’s journey last autumn he passed most of his time in a carriage which from the outside looks like a luggage van.”

The True Sabbath Law

THEY who read into the Sabbath law the Jewish traditions of “a Sabbath day’s journey,” or the local laws regarding the Sabbath in the wilderness, are adding to and perverting the law of God. The law of the Sabbath is found in Ex. 20:8-11. That does not forbid religious service; for the priests ministered in the sanctuary more that day than any other (Num. 28:1-10), and were “blameless.” Matt. 12:5. The true interpretation of the law is shown in our Saviour’s life and teaching. Isaiah, who spoke by the Spirit of Christ (1 Peter 1:10, 11), says that we should “call the Sabbath a delight, the holy of the Lord, honorable,” that we should not do our own carnal pleasures, but God’s will (Isa. 58:13); and Jesus says in justification of his own work of compassion and ministering, “It is lawful to do well on the Sabbath-days.” Matt. 12:12. “Lawful” is according to law. Therefore Jesus did not break the Sabbath, and his life is our example of what God requires.

Papal Power in Italy

PAPAL Italy will not make friends with the pope. This is bemoaned by Archbishop Corrigan, of New York, in a pastoral letter to his diocese. He speaks of the immense moral power of the Papacy, as manifested in the arbitration between Spain and Germany, and also of the expressed desire of the pope, Leo XIII., that amicable relations should exist between the Italian Government and the Vatican. Of course this means temporal sovereignty of the pope. He complains because the work of petitioning the government was stopped by the power of law. The sentiment in favor of the temporal power of the pope was evidently a surprise to the Italian Government. Not less than 500,000 signed the petitions, when their circulation was forbidden by law. The Papacy has a strong following in Italy who are in favor of the restoration of temporal power, disguise it as the government may. But to speak of the moral power of the Papacy is like speaking of the whiteness of black. What about the moral power of the pope in the matter of Ireland and England? The principles of the Papacy are craft and policy forever.

STAND LIKE THE ANVIL.

“STAND like the anvil,” when the stroke Of stalwart men falls fierce and fast, Storms but more deeply root the oak, Whose brawny arms embrace the blast.
“Stand like the anvil,” when the sparks Fly far and wide, a fiery shower, Virtue and truth must still be marks Where malice proves its want of power.
“Stand like the anvil,” when the bar Lies red and glowing on its breast; Duty shall be life’s leading star, And conscious innocence its rest.
—Selected.

PALACE-CAR PIETY.

By Theodore L. Cuyler

Good old John Bunyan lived before the days of railroads, and he sent his pilgrim to the Celestial City on foot. Some pretty rough walking and hard climbing did Christian find before he had traversed the straight road from the City of God. His convictions of guilt were deep and pungent, his conversion was thorough, and when he reached a dark and dangerous defile on the way, he bravely said, "I see not but that this is the way to the desired haven," and on he goes without flinching. The piety of the pilgrim was stalwart, self-denying, sin-hating, and uncompromising; the man relished even the severities of duty, and never coddled himself with confectionery. Is there not a strong tendency in our day to make a Christian life a great deal easier and more self-indulgent, and instead of a sturdy walk with God, to make it a comfortable ride to heaven in a palace car?
1. This tendency shows itself in quite too much of the preaching to the unconverted. The apostle Peter's first discourse after Pentecost was not a bid for popularity; he did not seek to bribe those Jerusalem sinners by telling them how easy it was for them to become Christians, and what a "good time" they would have if they embraced the new gospel. He knew that the very best thing for them was to convict them of their sins, and a prompt acceptance and confession of Jesus Christ. Thorough conviction brought thorough conversion; then came gladness of heart and steadfast continuance in the apostles' doctrine and fellowship. This same kind of subsoil plowing down to the roots was the characteristic of Whitefield, Finney, Edwards, Nettleton, and Lyman Beecher; it is the characteristic of Spurgeon's preaching to-day. The best service that can be rendered to a sinner is first to convince him of his sinfulness, and then lead him to Jesus' blood; the more thoroughly sick of sin he becomes, the more he gets the bad stuff out of him by deep repentance, the healthier, holier Christian he will be afterward. But to preach to an unconverted man that "it is just the easiest thing in the world to be a Christian," and to urge him to come on board the church train just as he is, and be transported safely and comfortably to Paradise, is pretty sure to either hoax him into self-deception, or to make him a crude, half-converted, self-indulgent professor to the last.
2. Our blessed Master—who loved sinners infinitely more than we can—never bribed men into discipleship. He invited them to come to him, but he frankly told them that unless they were willing to deny themselves, and take up a cross and follow him, they could not be his disciples. There was a magnificent reward waiting for them at the terminus, but no palace cars to carry them there. The young ruler who fancied he might find one, and ride to heaven "like a gentleman," went away disgusted and disappointed. Brethren, we are always safe when we copy our blessed Master. So in dealing with the unconverted and with the awakened inquirer, let us be honest with them, and tell them that if their "right hand" be a favorite sin, the hand must come off. The biggest devil in a sinner's heart is self, and unless that greedy devil is cast out, Christ cannot and will not come in and flood the soul with peace and joy and power. What is it but the subtle spirit of self that would seek to bargain with Christ for a safe and "genteel" journey to heaven in a palace car?
3. The spirit of indulgence eats like a canker into the life of too many members of our churches. It leads them to choose as their place of worship, not the one in which they are the most needed, but the prosperous one in which they have the lightest load and the most luxuries. The wealth that ought to feed a dozen feeble churches into independence, runs right down into the pool of one aristocratic church and stagnates there. Self-indulgence inquires: "Who preaches there? Is he eloquent? Is the music fine? And do the best society go there?" In plain English this means, Bribe me with a seat in the drawing-room car, and I will go with you. Self-indulgence always goes to its store through a storm, and hires a carriage on the bitterest night to reach a pleasure party; but it leaves Christ's ambassadors to preach to empty pews on an unpleasant Sabbath. The conduct of a vast portion of Christ's professed followers is a severer reproach, and works a severer damage to our Christianity, than the ribald assaults of a hundred Ingersols. It practically means, "My religion will be worth heaven to me in eternity; but in this world it is not worth a little exposure and discomfort."—Theodore L. Cuyler, D.D.

THE BIBLE.

THE Bible has been and still is the fruitful source of more remarks and criticisms than any other, perhaps than all other books put together. The reason of this is obvious, as it treats of subjects which in their nature affect all mankind in all ages of the world. Its leading subjects being God and man, all others may be considered as modifications of these.
Again, it goes further back in its narrative than does any other book. Other authors select a point in time at which to begin their histories, and generally have celebrity in proportion to their ancientness and authenticity. But in the Bible we have a book that dates its origin "from the beginning," and is at the same time the fountain of truth to us.
But the inspired penman, in his backward flight, "prompted by the spirit of inspiration," stops not in the morning of time, but carries us back, as it were, to the morning of eternity, ere the creative energy of the Almighty had been put forth in calling into existence the infinite number of worlds that now occupy space and proclaim the handiwork of God; or ere the "morning-stars sang together, and all the sons of God shouted for joy," at the birth of a new world.
But again, as we have seen that the Bible goes back to the cycles of the past, anterior to the morning of time, even so does it now, after passing through the boundaries of time, grasp the future and speak clearly of the condition and occupation of God's creatures in the eternity to come. Such being the case, the Bible is just the book we need. Indeed, it is man's greatest want. It accounts for all things that now exist, and brings to man the information that he should most desire—information, too, that cannot be obtained elsewhere.
The Bible comes to us, as the golden seal suspended to the chain of time, that unites the eternal past to the eternal future. Like a light-house in mid ocean, shedding its light far out o'er the dark expanse of waters, and guiding the weary mariner to his desired haven, so does the Bible come to man, dissipating the moral darkness that would otherwise environ the world; and, casting its benign and heavenly light across the billows of time, it points the earthly voyager to the haven of eternal repose. Well might the poet say:—
"The Bible is a lamp which the Father threw down from his palace above, To guide his wandering children home."
—Selected.

"THE FEARFUL."

By R. F. Cottrell

"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death." Rev. 21: 8.
WHY should the fearful be condemned with the wicked?—Because they are so nearly allied to the unbelieving and the abominable, etc. The fearful, here, are not those who fear to offend God, but those that fear to trust his word, and therefore will stand for years undecided upon a point which is as clearly revealed in the Bible as words can reveal it. Fear to trust the word of God is unbelief; then follow the sins which characterize unbelievers.
The fearful not only fear to trust the word of the Lord, but they fear to offend their fellow-men more than they fear to offend God. Do not marvel, then, that they are condemned. They want a reputable standing among those whom they know to be in error. They seek the praise of men more than the praise of God. I have known some who have been convicted, and have been investigating and inquiring, and halting between two opinions on the Sabbath question, for from five to ten years, unable to decide on so simple and so clearly revealed a subject. Did I say unable to decide? In their practice they did decide to keep the popular day, and maintain their standing with those who break God's law and teach men so, with the probability of remaining so till too late to repent.
Again, there are others who keep the Lord's Sabbath, and have seen for many years the increasing evidences that the predicted message of the third angel (Rev. 14: 9-12) is now being given, and yet are undecided, and do not give God the due credit for fulfilling his word of promise. Some will decide this question with less time to make the decision, before the message closes. And the faith of such will condemn the unbelief of those who have remained undecided for years; they will obtain the crown, while the fearful lose it.
The undecided are fit for no service. Their time is running to waste. They are always in the battle and never getting the victory. At the end of each struggle they are weaker than before, while the foe grows stronger through their cowardice. Whereas, if they would settle the question of faith and duty between themselves and Him who justly demands their reverence, and then make a bold and decisive charge, the victory would be theirs.
O ye undecided! no longer charge God with a lack of evidence, nor consume more of your precious time in hazardous delay! Time is swiftly passing, and God is now requiring your whole heart in his service. He is not pleased with your fearfulness and indecision. Years have been wasted, and still those lions are in the way. You are no nearer a decision, perhaps not so near, as when you had had a reasonable time in which to decide. God can do no more for you than he has done, until you take a decided stand in his service. Those dear friends who hold you back, and for whom you wait, might be saved by a bold and resolute discharge of duty on your part. But if they will not go with you, why tarry in the plain to be consumed? If you do your duty, you may be censured by them, but, in that case, their blood will not be found upon your garments. What folly, to make the present life miserable, half believing, half doubting, half decided and yet undecided, and after all have a portion with the fearful and unbelieving! Questions of truth and duty can be decided by the word of God; why halt then between two opinions?
R. F. COTTRELL.

THE FALLEN CHURCH.

By T. S. Parmelee

BY T. S. PARMELEE.
WHAT is the matter with the Church? She once was bright and fair; God's beauty rested on her brow; Her light shone everywhere. She sought the Lord; he always heard; He never turned away. He was her husband; she, his spouse— But what is she to-day?
Where is the Church? What do we see? What do our eyes behold? Coquetting with a nation now Like Mother Rome of old. God's arm was once her constant strength; She leaned on him alone; But now she looks to earth for help— Where has her virtue flown?
The gospel's Heaven's power to save, But this she does not see; And so she pleads with earthly powers To rescue you and me. Her heart is turned away from God. Her fall, her fall, how great! Now she is seeking (oh, for shame!) Vile union with the State.
God's beauty and his righteousness No longer are her boast; Base politicians must supply The power that she has lost. God's love and beauty she has scorned, And thus she lost her charms, So she invokes the civil power To force men to her arms.

MATTHEW TWENTY-FOUR.

By J. H. Waggoner

BY THE LATE ELDER J. H. WAGGONER.

"OF THAT DAY AND HOUR KNOWETH NO MAN."

REFERENCE is often made to this verse with as much confidence as if it were a sufficient refutation of every argument in favor of the truth that Christ's coming is near. We accept the declaration of this verse; we accept all the Scriptures. May we ask the objector, Do you believe this scripture? Perhaps he will say, "Yes; I believe that no man can tell the day nor the hour of his coming." We also believe that; but that is not all that the Saviour said. Do you believe his word? Do you believe that you may know, by the signs which he has given, when his coming is near, even at the door? Here is the test of your confidence in the teachings of our blessed Lord. We have this confidence; we fully believe we may know. Nay, more; we believe we must know,—that we are commanded to know, and not to slight the Saviour's warnings. And we believe it will be just as fatal for us not to know, as it was for the inhabitants of the earth in the days of Noah not to know when the flood was coming. Matt. 24: 36-39.
It is quite possible to know that an event is near, without knowing the day and hour when it will occur. Plain as this distinction is, the objectors seem to overlook it altogether. An illustration of this is afforded in an incident which transpired a few years ago. We were holding meetings in the northern part of Ohio; it was in the spring of the year. Having one evening presented the Bible evidences that the coming of the Lord is near, we were hailed next morning by a gentleman who was planting his garden, and requested to tell him at what time we thought the Lord would come. Of course we told him we knew nothing about that; we left it where the Scriptures leave it, that it is near, but just how near we have no knowledge.
But he insisted that, inasmuch as we were very confident that his coming is near, we must have formed some idea of the definite time, and he would not be satisfied unless we told him. So it often is, that the idea of definite time is firmly fixed in the minds of opposers, while it never is in ours. Failing to satisfy him by denials, we changed the conversation to his work. He was planting corn. We asked him if he expected that the corn would soon "come up." He answered, "Yes." "And why?" "There is good reason to expect it. The season is well advanced; the ground is moist and warm." "Then you feel assured, even to a certainty, that it will come up soon?" Again the answer was, "Yes." Then we continued, "As you are certain that it will come up soon, please tell at what exact time you think it will come up!" By pressing the point a little, he was led to confess that his request was not a reasonable one,—that we may be certain that an event is near, and not know the exact time when it will occur.
And why not be equally positive in both cases? Our Saviour's parable is based upon the very facts which led this man to feel assured that his corn would come up soon. "Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh." And so it is; we do not guess; we do not doubt; we know. "So likewise ye, when ye shall see all these things, know that it is near, even at the door."
The only way imaginable in which this certainty can be evaded, is to say that the parable itself is based on certain facts which are yet matters of dispute, and therefore matters of uncertainty. But then the question arises, Would the Saviour build a parable of such certainty, and command us to know it as a certainty, and rest the whole fabric on uncertainties? Impossible. We insist that the signs are not uncertainties. They are made uncertain only by a mystifying process which leaves everything in doubt and obscurity to which it is applied. By the working of this process we have no "sure word of prophecy" left to us. But by taking the statements of our Saviour as literal truths, we have harmony in statement and certainty in fulfillment.
(To be continued.)

THE DECADENCE OF THE CLASS-MEETING.

By Western Christian Advocate (Methodist)

METHODISM owed its pristine strength to the class-meeting. The device to secure one result proved equal to all uses. It became the unit of organization, the test and stimulus of piety, the assessor and collector of ecclesiastical funds. Nothing in Methodism promised more, nothing yielded half so much. But Methodism then was Christianity in earnest. People having the form, banded together to seek the power, of godliness. Grievously at fault, the erring Methodist was amenable to discipline. He paid the leader his "contribution" and "quit his meanness" at one and the same time. All who bore the name were fleeing from the wrath to come. They had a wholesome dread of hell, and a sturdy purpose to avoid it by God's help. The class-meeting was a normal school where the best methods of overcoming evil were discussed. As long as the heart was stirred, so long these meetings were full of the attraction of the cross. When love failed, and fashion crept in, and the world hid the cross, men went to class for form's sake, bore false witness before the Lord, lied to one another in his name, and finally threw their oars into the boat, pillowed their heads on the cast-off garments of righteousness, slept, and drifted. There never comes an awakening but something akin to the class-meeting is demanded. It is because we have lost the spirit of piety that we have so generally abandoned the class.
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