Religious, as Well as Other, Combination a Tendency of the Times.
An Omen of Good or Evil?
THE recent federation of thirty-two denominations in New York City was an event as to the significance of which the American people do well to inquire. Is it an omen of good or evil?
What is there in this Federation? What is its great purpose? The actual results can not now be estimated. As suggested by the Literary Digest, "Its chief interest is as a sign of the times." Yet, as a Philadelphia clergyman remarks, it is "the greatest epoch in the life of Christianity within the past five hundred years," for its influence may be far-reaching, but doubtful in the extreme.
A casual reading of the various reports, the statements of many of the speakers, and the declared objects of the Federation, would give the impression that all is well. But the thoughtful will be ready to suggest that a union of any certain number of churches of varied beliefs and creeds, forming a confederated council, accepting and rejecting certain churches, can not be the unity for which Christ prayed: "That they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us."
It was said that this Federation of Churches represented eighteen, some say nineteen, millions of communicants. And some of the speakers were not slow in calling attention to this fact. Bishop Goodsell, Methodist Episcopal, said, "A church of many votes is sure of respectful attention;" while another declared with much emphasis that such a constituency could make their demands, and their voices would be heard; and that voice would be heard more often in the future.
Bishop Fowler sounded a note of warning against
Centralization, or Assumption of Power,
by this federation movement, declaring that this would lead to despotism, cruelty, and persecution, by Protestantism. Human nature, said the bishop, has not changed. It was a sorry day for the world when there was but one human brain in the world, and that brain in the chair of St. Peter. And the New York Independent, if we mistake not, sees in this movement a combination for influence and power.
As to this point, a note of warning was sounded in the United States Senate Report of 1829, which is very appropriate:
"All religious despotism commences by combination and influence. And when that influence begins to operate upon the political institutions of a country, the civil power soon bends under it; and the catastrophe of other nations furnishes an awful warning of the consequences." "Extensive religious combinations to effect a political object are always dangerous."
And now let us consider the object of this movement.
Is It Political?
Let it only once be demonstrated in this country that a "united church" can have "whatever it demands," as one speaker said, and their demands will be much larger than they are to-day. And these demands will be, as suggested by one speaker, where lies the greatest need. The reasons for a federated church were because of certain "social evils," such as "promiscuous divorce," "the liquor traffic," "all forms of gambling," and "Sabbath desecration."
A Magnifying Glass
is not needed to enable us to see that all these "social evils" are already political questions, as attempts are made to regulate them by legislative enactments. And if the demands of a federal church are to be made for their enforcement, or for more restrictive measures, this will most certainly become a religio-political movement. Suppose for one moment that what may, by a federated church, be called "Sabbath desecration," shall, by any class of persons in church capacity, be declared not to be Sabbath desecration. What would be the result if their demands shall be heard? It requires no stretch of the imagination to find the answer.
The Possible Outcome
of this council was outlined, as "a local federation," "a county federation," in "order to bring pressure to bear on county officials," and where these were inadequate to cope with the evils by such measures, then "a state federation, to bring to bear the pressure of the united influence of the churches of the state. This in turn suggests and grows into a national federation; and this will logically lead to an international federation. The federation, local or otherwise, reports violation of law, and aids the authorities in the enforcement of law." And this will be the union of church and state, full and complete.
Now we give credit to these men as being perfectly sincere in all they are doing; but
Sincerity Is No Evidence
of the correctness of any position. We are sure, and that from history and the sure Word of prophecy, that a huge machine has been set in motion, the finale of which no human eye can foresee; but the beloved apostle on the Isle of Patmos did see it in a holy vision. Read Rev. 13:1-18; 14:9-13. The despotism of the Dark Ages was the result of a religious trust, a religious federation. And the churches of to-day, going over the same road, will, inevitably and logically, set up an image and cause men to worship it. This will be the result; for like actions will produce like results.
In closing, we will present a sound opinion of the Rev. S. J. Niccolls, a Presbyterian pastor of St. Louis, Mo. In an address descriptive of the conference he said: "Others again seemed to think that the object was to unite all who call themselves Christians, for reforms in society, and that the bodies thus united could crush out all vice, and bring good men to the front in the rule of society. The good wine of reform seems to have gone to the heads of some most excellent people. The overthrow of political bosses, and the awakened public conscience with reference to political and commercial rascality, seem to some to offer a favorable opportunity for a united church to assert its power. But I, for one, do not think that
Ecclesiastical Bosses
would be any better than political ones. The darkest pages of the history of the Christian centuries are those which record the supremacy of ecclesiastical rule. So far as the records show the results, I would rather have the reign of Tammany or the bossism of St. Louis than that of the ecclesiasticism of the Dark Ages. So far as history shows, there has never been a church organization, or a combination of them, that was worthy to reign over men. There is only One whose right it is to reign, and who is worthy of a supreme place—Jesus Christ, our Lord.
FOR THE "OPEN SHOP."
A PRESS despatch from Cincinnati, dated February 15, contains this bit of information:7
At a meeting of Methodist editors and publishing managers of the United States here yesterday it was decided that every printing establishment controlled by the Methodist Book Concern shall hereafter be run on the "open shop" plan, making no distinction between union and non-union workers. It was declared that since the open-shop plan has been introduced there has been better service in every way, and that it would be absurd to think of ever restoring the alliance with the unions.
Commenting upon this, the Palo Alto, Cal., Citizen says:
This is another news item that goes to show that the "worm is turning." It is strange that it found its way into the columns of a San Francisco newspaper, for the papers there do not as a rule dare to print news of this character. If the papers in the West gave publication to all the news of this character that comes over the wires, the public would soon learn the truth as to conditions back East, where unionism suffers telling losses every day.
WHAT LIES BEFORE AMERICA?
By Benjamin Phillips
SHALL America, with her once-fair name, be branded as a hell in a few short years to come? Shall a few money-hoarders rule over this once-free land, and turn the poor people out in the cold and storms?
Is there no Washington, no Lincoln, no Jefferson, among us to-day? Will Socialism gain a foothold and root the tremendous force of fraud, iniquity, oppression, and vanity from the heart of our once-beloved country?
Lo! we who watch have seen the wo that the money-gormands have brought unto the land. We have seen bribery committed in which senators and other high officials were condemned before the courts. We have seen grafters in the post-office department; grafters in the navy and army, and in every position from the humblest to the highest. We have seen the noxious conduct of the insurance companies; the poison combinations of the railroad kings and trust magnates; and even among the mines there have been frauds that would have struck spell-bound the Americans of a generation ago.
We have seen the wasteful expenditure of riches—that was worse than wasteful, because it was for vanity—while poor hungry souls marched the streets with scarcely anything to wear and homeless, yet were driven away by the opulent.
Lo! all these things have brought the people to a critical condition. The Socialists have risen. Men have joined their ranks who a few short years ago were staunch Republicans or Democrats. Men have joined their ranks because money-power has become so great a crime that there must be a power to curb it, to make equality and justice the watchwords of their battles. The Socialists are going to battle, and by the next election their numbers will have grown marvelously. They will not stop at defeat—they will put on a thicker armor and march again with weapons that mean victory! It is high time that America woke up for Americans, whether they be Socialists, or even Terrorists.
The beloved patriots who braved storm, nakedness, hunger, and steel to win victory against the tyranny of England—how has this present generation remembered them? Our great forefathers, the makers of our nation, the founders of an ideal government—how have the vipers of to-day marked them? We are drifting out into a sea of reformation. The despair of the poor, worthy ones must culminate in a great struggle, and this struggle means the downfall of opulence and despotism.
Great writers and reformers shall hastily rise to denounce the looseness and corruption of the heartless officials. Then the child-labor problem must be solved. The good men shall use their influence to crush the monstrous slave-holders of to-day—the monsters that drive the laborers to desperation and strikes. Drastic measures must be taken in every direction or history will repeat itself in a day soon to come.
Aye? what does all this mean? It means the drawing near of reformation or destruction. It may mean the mightiest of wars the world has ever seen. It may mean chaos and night darker than Erebus. Watch, thou, for the end.
Ye bribers, swindlers, quacks, and tyrants, harken! Ye looters, grafters, corruptors, and money-worshipers, bow down before one who hath the power. Go on in your iniquity—your wickedness and vanity. Ye shall know what is due when the day of judgment is at hand.
BENJ. PHILLIPS.
A FALSE MESSAGE.
By S.
THE mutterings of war are again rolling up from various quarters of the earth. A great nation is threatening to rise in its wrath and expel all foreigners.
In view of this, the nations whose subjects are in that country are laying their plans to be in readiness to despatch large numbers of men and ships of war to China, should the threatened outbreak come. The United States has been quietly increasing its forces in the Philippines, and shipping there large quantities of ammunition and soldiers' equipment.
False prophets were crying, "Peace, peace," when Japan and Russia were defying each other. In spite of the false optimism of these prophets, the bloodiest war of modern times was fought out in Manchuria; and a new factor was added to the complications of international disputes.
The vultures have hardly stripped the bones of the dead on the plains of Manchuria before new complications arise; there are new threats of armed discussion; new preparations for backing that discussion.
At this very time the prophets of universal peace are loud in their proclamations, when they should be busily engaged in warning men of the true condition of affairs. They disarm the victims at the time of greatest danger; for he who expects no foe is doubly disarmed, and the one who has been taught to expect peace and safety and a long reign of quietness and temporal blessings, will find that the judgments of God have come in spite of the false teachings to which he has given ready ear, and his shelter is unprepared. The Lord says that "sudden destruction" shall come upon them and "they shall not escape."
That cry of coming peace and safety is heard now at a time when many of the nations are angry and maneuvering for an opportunity to strike when the other is at a disadvantage. When the angels that are now holding the winds of strife shall cease longer to restrain the angry nations, that day toward which the nations look with dread will dawn upon the world; and the sad course which began in disobedience and sin will find the goal toward which it has sped these thousands of years—ruin and death.
What means this feverish haste to seek out and to adopt new styles of maneuvers, new weapons of greater effectiveness in accuracy and power, new explosives more deadly to "the enemy" and more safe to handle, tougher armor, new styles of battleships, of torpedo-boats, submarines, and torpedoes? Is it peace? Do the pursuits of peace need these? Are the hearts of men set on peace when they are fashioning and sharpening weapons of slaughter? Verily there is a wide gulf between seeking to imitate Christ and planning how surest to slay those for whom He died.
God has not commissioned any man to proclaim a universal peace that is to reign in this world until after that time when He shall break the nations "in pieces as a potter's vessel." Wars and rumors of wars will continue until Christ shall come in person to put an end to all sin and all the results of sin. Then peace will reign, and the only kingdom upon this renovated earth will be the kingdom of Christ—not "ushered in through the gateway of politics;" for politics will have been buried with the inventor of politics. To the end of the age the princes of this world will continue to "prepare war" and "wake up the mighty men," as God's Word has declared. God has prepared a refuge for His people in the time of final trial. Let us haste to enter in.
S.
THE RIVALRY OF THE SEA.
On the day the Carmania came into port, the first great ocean liner driven across the Atlantic by turbine engines, it was announced that the North German Lloyd had laid the keel of a ship, the Prinzessin Cecilia, to meet in rivalry of sea speed the two giant Cunarders which the British Government is to back with its credit.
That will be a contest worth noting. The Carmania, 30,000 tons displacement, 334 times as big as the caravel that Columbus crossed in, is only a trial ship for the new Cunarders, which are to make twenty-five knots. They will have turbine engines. The Cecilia will have engines of the present type. That test should be the final one.
Out of rivalry comes advance. The Baltic, the biggest ship afloat, was originally laid down 700 feet long, to match the Celtic and Cedric. Hearing that the German Lloyd was to build a 707-foot ship, the Kaiser Wilhelm II., the White Star people cut the Baltic in two, shoved the ends twenty-six feet apart, and framed between. The result was not only the longest but the heaviest of ships, very close to 40,000 tons. She is five times as big as the Alaska, a few years ago a record-making "ocean greyhound."
The new Cunarders and the Cecilia may not be heavier than the Baltic, but they will be longer—perhaps nearly 800 feet. As for power, the Kaiser has already three times the indicated power of the heavier Baltic, so great is the added cost of extra speed at sea. The new ships will far surpass even that mighty driving force.—New York World.
Homicide Rates in America
With the single exception of the Italians, the American people are the most homicidal nation in the civilized world,” comments the Philadelphia Record. “In fact, we are running neck and neck with Italy with respect to the ration of violent crimes resulting in death. In the latter country the homicides number 105 per million of inhabitants per year; in this country last year the ratio was 115 per million. A comparison with the criminal statistics of other leading nations will serve to emphasize the indictment and make it positively terrifying. Thus the annual average ratio of homicides to population is 13 per million in Germany, 19 per million in France, and 27 per million in the United Kingdom. Ratably, therefore, murder and manslaughter are four times as frequent in this country as in England, Scotland, and Wales, and nine times as frequent as in Germany.
Our Wastefulness
Our Wastefulness.—Now comes the speech of James J. Hill to the St. Paul, Minn., Commercial Club. Paradoxically, one of the wealthiest capitalists of the country accuses us of squandering our resources. "The nation is living profligately," says Mr. Hill. "True it is that the nation is prosperous. But if we get down to a closer examination, we see that we are selling out our natural resources—exploiting them as fast as we can without building up anything to take their place. When this nation has 150,000,000 people we will have to do something else than exploit natural resources to earn a living. We will have to face such problems as England now faces, with 1,500,000 unemployed crying for bread, and no bread save as charity doles it out."—Public Opinion.
Ferry’s Seeds and Seed Annual
By Editor
In the spring of the year the question with everyone who has farms or gardens is, Where shall I get my seed? And of course they always want good seed and reliable seed. We take pleasure in commending one of the old and reliable houses of the country, D. M. Ferry & Co., of Detroit, Mich. For fifty years they have prosecuted their business, starting with almost no capital, save that of strength and earnest purpose, and the capacity for hard work. They have done honorable business, and the people have learned to trust the company, so that Ferry's seeds are standard seeds wherever they are found. Any one who desires to learn all about the seeds they carry and the system they have for serving their customers, would do well to send at once for their fine seed annual for 1906. Address as above. The company deals not only in vegetables, but in flowers as well.
Federation and Christian Unity
Nothing in this world so weakened the influence of Christianity as the divided condition and sectional animosity of professedly-Christian people that are prominent in the self-styled "civilized" countries. Therefore this weakening of the Christian influence is, more than all other organized causes, responsible for "the corruption that is in the world through lust." Yet, strange as it may appear, when these different divisions come together for a so-called united effort to wage war against evil influences, they insist on such a movement as will not in any way affect the stability of the church-division evil. They are making "federation" the great cure-all, while omitting that spirit of unity by which alone the people of God can win the world to righteousness. John 17:20-23. The enemy of righteousness doesn't care how many "federations" these various divisions may form, so long as they keep the undercurrent of disunion clear. Confederacy is a Satanic delusion, by which to defeat Christian union on the basis of "the commandments of God, and the faith of Jesus." This will be the distinguishing mark of the victors who rise above the delusions of the last days. Rev. 14:12. At the late Inter-church Conference on Federation, held in New York, Bishop Fowler of the Methodist Church, insisted that the integrity of the denominations be not in any way interfered with.
To the Point.
By Editor
The editor of the Leader, published in our home town, says: "The establishment of a great trade school at Palo Alto, should it be consummated, will, in a great measure, tend to settle the ever-increasing 'labor troubles' in this part of the country. It has been conclusively proven that the trade-unions and labor unions are not the solution of the world-old problem. There must be found a way of creating and maintaining harmony between the employer and the employee, and that way must come through education. It is not enough that the mechanic be perfectly skilled in the use of his hands, but his brain must also be educated. The better class of mechanics is always found to be the class with the most brain education, and this class is always the last to seek or create trouble."
All for Christ
The Pauline idea was all for Christ. "For me to live is Christ, and to die is gain." His prime purpose was to magnify Christ whether by life or death. Phil. 1:20, 21. And his hope was, to be found in Christ at His coming, and to be with Him forever afterward. This spirit of devotion to principle and to purpose is sure of final reward. See 2 Tim. 4:7, 8. This is Christianity.
Consumption Among American Hogs
The United States Meat Inspector at the Sioux City stock-yards is authority for the statement that consumption is spreading with great rapidity among the hogs of the United States. Under present conditions the authorities are powerless to stop the spread of the disease. The epidemic is not only a menace to the stock-raising industry, but also to the health of all who make use of pork as an article of food.
Labor Unions and Personal Freedom
A labor-union organ, in behalf of such unions, declares "the necessity of our having control over all men whom the employers see fit to hire, and with whom we are compelled to work." How does that sound in a "free country"? What "trust" has ever made a more arrogant claim for control over a nominally "free people"?
The Metric System
By Editor
The Metric System.—Congressman Littauer has introduced a bill in the lower House to fix the standard of weights and measures by the adoption of the metric system of weights and measures in all departments of the government. It would, we believe, be a good thing, if men would get used to it.
Governor Utter’s Religious Affiliation
By Editor
Gov. George H. Utter, of Rhode Island, is a Seventh-Day Adventist, and therefore on the last day of the week the executive of the state does no business.—Manhattan (Kan.) Republic.
[We think this is a mistake. Governor Utter is probably a Seventh-Day Baptist. Ed. S. of T.]
TEMPORAL POWER OF THE PAPACY
By C. E. Milton
BY ONE ON THE GROUND
Not Yet Legalized Formally.
ROME had been reduced to a duchy, and was subject at this time to the emperor of Constantinople. But, as we have already noticed, the pope in this duchy was practically the supreme authority “because the Romans, rather than see themselves subject to a duke nominated by a distant court and one that did not favor their municipal interests, preferred to obey the great priest elected by the people, who for a long time had given attention to the interests of the people, not only spiritually, but materially as well.” And besides this, the pope possessed a great authority as legal administrator of the vast estates of the church, which had assumed enormous proportions. An idea of the vastness of these possessions is indicated by the following:
The Magnificent Carriage of the Pope Used on Great Occasions Before the Fall of His Temporal Power.
“The church of Rome had large possessions, not only around Rome itself, but in the territory of Naples, and even in southern France and Illyricum, and especially in Sicily and northern Italy.” And therefore, as administrator of these vast estates, and as spiritual head of the people, and with the great influence that he held at Rome, the pope exercised a mighty authority. And while the pope was not formally and legally independent of the emperor of the East, yet he was virtually so. But with the famous decree of Justinian, who was the greatest emperor that ever occupied the throne of the Eastern Empire, the Papacy entered upon a new era of development with more definite recognition from the emperor of the East. For that decree contemplated the settling of some very important questions.
In the first place, in the fiercely-fought struggle that had been waged for years between Arianism and Catholicism, Justinian decided the contest in favor of the latter system, and, suppressing all opposition, made Catholicism the universal religion. Secondly, in the Catholic camp itself he swept aside the claims of the patriarchs of Alexandria and Constantinople to ecclesiastical supremacy, and declared the authority of the pope of Rome supreme in the East as well as the West, and “the head of all the holy churches.”
But “the full establishment of the Catholic Church devolved upon Justinian the necessity of destroying Arianism, the only real rival that the Catholic Church had to the ecclesiastical supremacy of the world. And under the successful arms of Belisarius, the Vandal and Gothic nations, the bulwark of Arianism, fell, and “the Arian sect was from this time dispersed, and could never after recover any strength.” As is well known, the Vandal nation was destroyed in 534, while the Gothic power fell in 538; and with it perished the last vestige of state-supported Arianism.
Does 538 Mark the Beginning?
At this point we might raise the question, Does, therefore, 538 mark the beginning of the temporal power of the Papacy? In this article space forbids a full discussion of this point, and I shall have to leave that for a later article; but I shall touch lightly upon it at this writing. For some time before 538, as we have seen, the pope was practically supreme at Rome, and lacked only the sanction of the emperor of the East in order that he might enter legally upon the exercise of the authority that he already held. And the sanction given by the decree of Justinian, emperor of the East, could be considered sufficient to legally recognize the claims of the Papacy in civil affairs. However, from the view-point of prophecy, it does not appear to me to be an absolute necessity to establish 538 as the beginning of the temporal power of the Papacy.
The prophecy of Daniel, chapter seven, simply says that the saints “shall be given into his hand for a time, times, and a dividing of time.” This expression contemplates that during the period commencing with 538 the Papacy would exercise a power of correcting heretics, and freely persecute all who might oppose themselves to the Catholic religion or ecclesiastical supremacy. While Arianism remained, it was not possible for the Catholic Church to exercise this persecuting power, as the Arians were in a position to retaliate by in turn persecuting the Catholics. And as long as the capital of Catholicism continued to be surrounded by an Arian nation, there was no possibility that the Papacy could freely exercise its power of correcting heretics.
Spiritual Domination.
For this reason, the destruction of the Gothic nation, and with it the last vestige of state-supported Arianism, is not so important in marking the setting up of the temporal power of the Papacy as its power to freely destroy all opposition by persecution. For in fact we know that the Papacy has not depended upon its own temporal dominion so much in exercising this power as upon the other nations which were ever ready to fulfil her commands. Then the end of the period allotted to the Papacy does not necessarily mark the fall of the temporal dominion, but rather the taking away of the church’s great domineering power over the nations, and thus preparing the way for the total destruction of the temporal power in 1870.
As the Franks (French), under Clovis, turned the tide in favor of Catholicism in the beginning, giving a mighty impulse to the church of Rome toward its spiritual and civil supremacy, so the French, in 1798, inflicted upon the Papacy a mortal wound that laid the foundation of the complete destruction of the temporal dominion that culminated in the fall of Rome in 1870.
(To be continued.)
Rome, Italy. C. E. MILTON.
THE ONE THING NEEDFUL.
By H. A. ST. JOHN
“But one thing is needful; and Mary hath chosen that good part, which shall not be taken away from her.” Luke 10:42.
“One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple.” Ps. 27:4.
It is by no means a peculiar characteristic of humanity to desire one thing above all others, and to seek after it with energy and diligence. Even the endless variety of trifling pursuits and vain desires which occupy the youthful mind may generally be comprehended under some one object of attainment.
The “one thing” desired by some, and which in a thousand different ways they determine to seek after, is admiration. Many devote hours and energy to dress for the main purpose of admiration. Some seek to become efficient in the acquirement of various accomplishments with no higher aim. And for this purpose some will even go to the pains of storing their minds with useful knowledge. Others, again, will engage in the active duties of charity and benevolence, to be seen and flattered. And, worst of all, are there not some who even make a fair show of religion itself, with no better object in view than to9obtain the applause and admiration of their fellow creatures?
And then there is another large class, with a different temper of mind, perhaps, and possessing a great variety of wishes, who, according to their ages, tastes, and opportunities, are ardently seeking to please and to enjoy themselves. The one thing desired is personal pleasure, at any cost.
Another class will forego personal pleasure, or even personal health and comfort; they will sit up late and rise up early, that they may attain the one thing for which they seek, and that is riches. Such are rarely satisfied to relinquish this one purpose while life lasts, even if their efforts are crowned with a good degree of success.
Solomon says, “Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.” Such ardently seek to know everything that is to be known, with no higher purpose than to be learned. We need not specify further.
Let each reader for himself inquire, What is the one thing above all others that I desire? Is it some trifling, fleeting thing of earth, which I can retain but a brief time, even if I succeed in attaining? We may examine ourselves and determine this question for ourselves, without the possibility of a doubt, and it is our first and highest duty to do so.
Can we, with the psalmist, truly say, that the one thing we desire of the Lord, and after which we continually seek, is, that we may dwell in the house of the Lord all the days of our life, and to behold the beauty of the Lord, and to inquire in His temple? All this can mean nothing less than to delight in God’s worship and fellowship; and by beholding the beauty of the Lord to be continually attaining to his image, from glory to glory. To be thus “planted in the house of the Lord,” is to flourish in the courts of our God. And they will bring forth fruit in old age.
To behold the beauty of the Lord, will enable us to say with David, “Whom have I in heaven but Thee? there is none upon earth that I desire beside Thee.” And with this view of His beauty and excellence, it will become our chief business and pleasure to inquire in His temple, to wait at the posts of His doors, to learn His will, to do His commandments, to be taught the whole of His truth, ever harkening to the voice of His Word!
In conclusion, let the reader not fail to note the means employed by David for the attainment of that one thing needful. First, he desired it of the Lord. Secondly, he determined to seek after it. This is fervent prayer and persevering endeavor. God is the rewarder of them that diligently seek Him. “Ask, and ye shall receive; seek, and ye shall find.” God is no respecter of persons. His promises are still the same, yea and amen, to all.
H. A. ST. JOHN.
WORLDLINESS.
By Arthur Tappan Pierson
Activity there may be without real efficiency. Principal Forsyth says of much of our “religious bustle” that it is “narcotic; it is chosen as the easier way—taken up to evade the arduous concentration of spiritual toil.” Worldliness may be disguised, but it is none the less destructive of holiness. The church must be in the world as the ship in the sea, but as the sea can not be in the ship without sinking it, the world must not be in the church.
And the spirit of the world is so subtle; it is like an odor or a savor that invisibly hangs about and clings to what it pervades. We carry it with us even when we praise and pray and engage in nominal work for Christ. But, tho so ethereal and evasive, it weighs us down, as ballast does a balloon; and as Dr. McLaren says, “A general unloading of the thick clay would leave thousands to soar to heights they never reach.”—A. T. Pierson.
