IN unity is the strength of the people. Probably the strongest organization known to man is that of a well-organized army. It matters little how numerous the multitude, they move and act as if they were inspired by one thought and one plan. Whatever the enemy may be, the whole army arranges itself with the one supreme idea of defeating the enemy.
This army may be made up of various elements, from the rich and highly educated, to the poor and illiterate. Yet, like a vast array of machinery, moved by one central motive power, this army throws itself against the ranks of the enemy with one united aim and purpose.
The unity of God's people is one of the most pleasing things of which we know. When we take into consideration the magnitude of the undertaking to raise $150,000 to assist various institutions, it is indeed interesting to note how the various organizations among Seventh-day Adventists unite their efforts in trying to raise this money.
Looking through the REVIEW this week, we find there are fifty-eight organized conferences putting forth earnest efforts to raise this large amount of money. In addition to the organized conferences in this United States of America and Canada, we find there is represented on this list of contributors, foreign fields, including Australia, China, South Africa, Jamaica, Yukon Territory, England, Gold Coast (West Africa), Mexico, Costa Rica, India, South America, Switzerland, Panama, Nicaragua, Trinidad, British Honduras, Norway, and Japan.
Not only this, but there are those who conceal their names, and do not wish to have their gifts specified, so that it is plainly to be seen that Seventh-day Adventists of the whole wide world are taking hold and doing something to help raise this money.
When we think of this unity by people scattered to every nation under heaven, separated by many thousands of miles of territory, and existing under almost every conceivable condition of hardship and privation, it is truly an encouraging sight to see such a vast array of contributors to this specific fund.
Nearly every mail brings us very encouraging omens of unity in the raising of this large sum of money.
It will be encouraging to note in this week's REVIEW, that the amount reported is $38,599.09. It will not be many weeks before one third of the $150,000 fund will have been raised.
We trust that the coming season will find that every dollar has been paid into the treasury, and that the whole amount has been contributed for this work, so we can press on to other large undertakings. I. H. EVANS.
Received on the $150,000 Fund
up to March 26, 1907
Atlantic Union Conference
Central New England Conf. . . . $1,244.41
Chesapeake Conference . . . . . . 134.70
Eastern Pennsylvania Conf. . . . 535.49
Greater New York Conf. . . . . . 400.75
Maine Conference . . . . . . . . 245.18
New Jersey Conference . . . . . 164.45
New York Conference . . . . . 1,018.17
Southern New England Conf. . . 629.61
Vermont Conference . . . . . . . 662.77
Virginia Conference . . . . . . . 207.12
Western Pennsylvania Conf. . . 502.67
West Virginia Conference. . . . 180.67
Western New York Conference . 479.56
Total . . . . . . . . . . . . . . $6,405.55
Grand Total . . . . . . . . . . $38,599.09
All remittances should be made to the treasurer of the State conference wherein the remitter resides. If, for any reason this is not possible, then remittance should be made to I. H. Evans, Treasurer, Takoma Park, Washington, D. C., and not to the Review and Herald Publishing Association.
I. H. EVANS, Treasurer.
Another Note of Sympathy
ONE of our missionaries in a distant field writes:—
In my letter a few days ago, I forgot to mention the matter of a donation to the $150,000 fund. Please put me down for $12.50, and charge to my account with the Japan Mission.
We could use every dollar of this here, but I want to do something for the South.
Thus the good work of pushing forward the raising of the fund for the various institutions to be benefited by the $150,000 fund is going forward. There is probably not a mission worker in foreign fields who will not have contributed something to this fund before it closes.
I. H. EVANS.
Stoop Low
By M. C. Moore
My soul, stoop low;
The lowly things of earth
Get most of heaven’s dew.
Be humble; so
The dignity of birth
Falls on the few
Who do attain to know
Whence God’s pure fountains flow.
From nesting low,
The lark will highest rise
Exultant, to the sun.
Soul, learn to know
The glory of the skies
Pride never won.
The sweetest things hide low,
Where dews of heaven glow.
— M. C. Moore.
Receiving to Impart
By Ellen G. White
MRS. E. G. WHITE
“Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.”
By this miracle Christ has shown how missionary work is to be bound up with the ministry of the word. Not only did the Master give the people spiritual food; by a miracle he also provided temporal food to satisfy their physical hunger. This merciful provision helped to fasten in the minds of the people the gracious words of truth which he had spoken. Following his example, his disciples are to take the bread of life and the water of salvation and give to those who are longing for spiritual help. And as there is need, they are to feed the hungry and clothe the naked. The beauty and utility of the work we do for God consists in its symmetry and harmony, and in its all-round adaptability and efficiency.
This miracle is an object-lesson for us. It contains lessons of deep import, which, though they lie beneath the surface, will be discerned and appreciated by those who have cultivated their perceptive faculties. By this miracle Christ desires to teach us the truth of the words, “Without me ye can do nothing.” He is the source of all power, the giver of all temporal and spiritual blessings. He employs human beings as co-workers, giving them a part to act with him as his helping hand. We are to receive from him, not to hoard for self-gratification, but to impart to others. And as we do this work, let us not suppose that we are to receive the glory. All the glory is to be given to the great Master-Worker. The disciples were not to receive the glory for feeding the five thousand. They were only the instruments used by the Lord.
Those who work for Christ are never to think that the credit for their success belongs to them. God’s name is to receive all the glory. He it is who accomplishes the work. He, the great Master-Worker, slumbers not. Constantly he is working for the harmonious accomplishment of his purposes. He entrusts talents to human beings that they may co-operate with him. They are ever to remember that they are but instruments in his hands. “He that glorieth, let him glory in the Lord.” “The Lord reigneth; let the people tremble; he sitteth between the cherubim, let the earth be moved. The Lord is great in Zion; and he is high above all the people. Let them praise thy great and terrible name; for it is holy.”
Christ gave the bread to the disciples, to be given by them to the multitude. By the part which the disciples acted in this miracle is illustrated the part which Christ’s disciples in all ages are to act. From him they are to receive the precious truth to give to those who are fainting by the wayside. And as they empty their hands in imparting to the hungry, they receive more to impart.
Christ is the light of the world. Those who walk in this light are charmed by its beauty, and are filled with a desire to share it with others. Their hearts are illuminated by the grace of Christ, and they become light-bearers. Their light shines more and more unto the perfect day.
Thus it was with Philip. After he had been called by Christ, he could not keep to himself the knowledge he had found. Going to Nathanael, he said, “We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph.” “Can there any good thing come out of Nazareth?” Nathanael asked. But Philip did not stop to argue. “Come and see,” was all he said. As he thus showed his faith in the Saviour, he received increased light.
He who has really accepted Christ will not be satisfied to enjoy the divine favor without giving to others the joy that cheers his soul. The purest and holiest devotion is that which leads to persevering, unselfish effort for the salvation of those outside the fold.
Christ calls upon his followers to work earnestly for those for whom he has made such a wonderful sacrifice. When the mind, instead of being centered on self, is occupied in seeking to enrich poverty-stricken souls, the treasure of God’s love—the golden oil from the two olive-trees—is poured into the heart. Those who impart to others of the riches of the grace of heaven, will be themselves enriched. The ministering angels are waiting, longing, for channels through which they can communicate the treasures of heaven. Men and women can reach the highest stage of mental and moral development only by co-operating with Jesus in unselfish effort for the good of others. We are never so truly enriched as when we are trying to enrich others. We can not diminish our treasure by sharing it. The more we enlighten others, the brighter our light will shine.
His Coming Near
By Francis M. Fairchild
FRANCIS M. FAIRCHILD
THERE is no subject in the Bible that is of greater interest to the people of God than the second coming of Christ. As often as we hear it, our hearts burn within us.
How many times we have read the text, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come.” Eighteen hundred years have come and gone since the Saviour spoke these words, and not until this present generation could any one hope to be living to see his coming. But from the beginning of the giving of this message, those who have given it have had a right to believe that they might be living to witness the grand and glorious event.
Elders James White, J. N. Andrews, Joseph Bates, Uriah Smith, with the many others who were in this message in its infancy, and who are now sleeping, put their whole lives into this message, and their works are still following them. As we look into the faces of those who were connected with this message from its beginning, and who are still living, as we see their bent forms and watch their feeble steps, the thought comes to us, Shall they also sleep? Then we read with renewed courage and revived hope the words from the Man of Calvary, “This generation shall not pass.” And we thank God for the blessed hope, and say, “Come, Lord Jesus, come quickly.”
But the question will arise, What of the millions yet unwarned? How long, O how long, will it take to give this message to every nation, tribe, and people? And again we read, “This generation shall not pass till all these things be fulfilled.” Could there be anything more encouraging than such a statement by the Master? If your hopes are growing dim, “look up, and lift up your heads; for your redemption draweth nigh.” There are two things necessary to the finishing of this message—a full surrender of ourselves to God, and a consecration of all that we have.
God’s people are soon to enter the heavenly Canaan. But it will take all to buy the field. All heaven is waiting for this last message to be given to these last people in this world to-day.
Through the spirit of prophecy the Lord has told us that “one dollar is now worth more in this message than ten dollars will be at some future time.” O that we might see the situation as it is, might see and hear the millions who are in darkness, who with longing hearts and outstretched hands, are crying, “Come over and help us. Come, and come quickly, or we perish. Many are9going down in death without a Saviour; bring us the glad tidings that have been given you.”
Let us arise and go into all the world, teaching as Christ gives us power that he is a living Saviour and has come to save all. Satan, knowing that the end is near, is determined to keep our minds on earthly things and away from the heavenly. The world is making a mad rush for gain, pleasure seeking is increasing, men’s hearts are overcharged with surfeiting, drunkenness, and cares of this life, and thousands are perishing, while many of us are sitting at ease, so thankful that we know this truth. Are we thankful? God knows. Our actions show whether we are or not.
Speaking of Israel, God says, “She did not know that I gave her corn, and wine, and multiplied her silver and gold.” Hosea 2:8. Let us read God’s Word and know that he has given to us, in order that we might also give of what he has given us, and receive again a hundredfold and eternal life. I am so glad it will not take long to finish this work when we really want it finished.
Mt. Vernon, Ohio.
Lessons From Past Experiences
By GEO. O. STATES
—No. 14
GEO. O. STATES
FORTY years ago I settled in Lapeer, Mich., where I lived several years. Not long after I went there, a citizen died, and was buried under the auspices of a certain secret order. What was my surprise to see one of our brethren marching with others, in his regalia.
That was the first time I had ever heard of a Seventh-day Adventist's belonging to a lodge. This brother soon began to oppose some points of our faith, and matters went on until finally a business meeting was called, and the church withdrew the hand of fellowship from him. When the action was taken, he arose and said, “You have turned me out of the church, but you can never drive me from this truth.” That man lived for many years, and always seemed much interested in the workings of the order, but before his death about the only point on which he seemed to be in harmony with the message was in outwardly observing the Sabbath.
It is a sad fact that in the last forty years there has come a great change among us in this respect, and now when our ministers visit our churches and read such texts as 2 Cor. 6:14-17, bringing in that close separation that should exist between God's people and worldly societies, it is liable to make a stir, especially if we should read from Bible Students' Library, tract No. 103, in which the servant of the Lord says, in speaking of lodges:—
“Do you take Jesus with you? Are you seeking to save the souls of your companions? Is that the object of your association with them? . . . The presence of Christ is unknown in these gatherings. No reference is made to him. His companionship is not desired. . . . Those who fear God can not choose the ungodly for companions, and be themselves unharmed. In these societies they are brought under the influence of worldly principles and customs, and through the power of association and habit the mind becomes more and more conformed to the worldling's standard. Their love for God grows cold, and they have no desire for communion with him. They become spiritually blind. . . . These societies, that are not controlled by the love and fear of God, will not be found true and upright toward man. Many of their transactions are contrary to justice and equity. . . . We should be firmly rooted in the conviction that whatever in any sense turns us aside from truth and justice in our association and partnership with men, can not benefit us, and greatly dishonors God. Every species of deceit or conniving at sin is abhorrent to him. Fraud runs all through these secret associations, and none can be bound up with them and be free men before God and heaven.”
I have watched these influences among us as a people for many years, and believe, from what I have seen of those who were professing the truth and still holding their connection with these influences, that it has kept them from advancing in the message. My observation has convinced me that every word that has been given us by the servant of the Lord regarding these things has proved true, and that the only safety for us as a people is in heeding the counsel given in the Word, and through the spirit of prophecy, which has been in this church from the very rise of this message. The Word says, “Come out from among them, and be ye separate.” That is a positive command, and in all the history of God's people, when they have heeded this counsel, it has brought about a separation of his people from the world. The people of God are to have no fellowship with the unfruitful works of darkness.
The Lord willing, in my next I will give some of my personal experiences while in a backslidden condition, and connected with the lodge.
Cedaredge, Colo.
The Thirteen Hundred and Thirty-Five Days
By John Norton Loughborough
J. N. LOUGHBOROUGH
“And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up [“to set up the abomination,” margin], there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” Dan. 12: 11-13.
In the above language there is presented to us a reckoning of time from one event to another. The first event is called the “taking away of the daily sacrifice;” the last is “the end of the days.” This end of the days (prophetic days) must be the end of the twenty-three hundred days, for that period comes down the farthest of any of the periods mentioned to Daniel—reaching to Oct. 22, 1844. So when we came to that point of time, it could be said truthfully, “the end of the days.” It was then that we came to the antitype of the cleansing of the sanctuary in the Jewish service, when the lot was cast upon the two goats. Lev. 16: 8-10. So here it is said Daniel would stand in his lot—be in the real investigative judgment of the Lord’s people. The word Gohrahl—lot, which the Hebrew lexicon says occurs seventy-six times in the Old Testament, is the same word in Dan. 12: 13 as in Lev. 16: 8, 9, 10. This is additional proof that “the end of the days” here mentioned is the end of the two thousand and three hundred days when the sanctuary was to be cleansed.
Now as we see what event marks the close of the time reckoning of Daniel, chapter twelve, it is proper to inquire, What event marked the beginning of the reckoning? It seems from the language used that it is a definite date from which time could be reckoned, for it says, “From the time that the daily sacrifice shall be taken away,” showing clearly that it is some event that is so definite that one can reckon time from it. Thus we are brought directly to the question, What is meant by the term “daily sacrifice”? and what is meant by the “taking away” of the daily sacrifice?
In “Early Writings,” page 64, we read: “I saw in relation to the ‘daily’ (Dan. 8: 12), that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment-hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.”
On the same page we read: “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as he wanted them; that his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” This mistake related to the supposition that the 2300 days ended in the spring of 1844, instead of the tenth day of the seventh Jewish month—Oct. 22, 1844—as was afterward clearly demonstrated.
In view of the above statements in “Early Writings” many letters have been written to me, inquiring, “What was the position taken on the ‘daily’ by those who gave the message prior to and during 1844?” My reply is this: They claimed that the word “sacrifice” was a supplied word, and that the word “daily” meant continual, and referred to that which had continually—all along—warred against the work of God, and that it was paganism.
They said, “This is something that ‘hindered’ the ‘setting up’—granting10of civil power to the papacy.” They connected this text in Daniel with Paul’s statement in 2 Thess. 2: 7, 8: “For the mystery of iniquity doth already work: only he who now letteth [hindereth] will let [hinder] until he be taken out of the way. And then shall that Wicked be revealed.” Continuing, they reasoned thus: Paganism was the religion of the Roman empire, established by law of the empire. The papacy could not get that power while it was held by paganism. In 508 the pagan religion was abolished as the religion of the empire. Now he that had hindered was “taken out of the way,” and “that wicked”—the papacy—could be “set up.”
On the chart, which “Early Writings” declares was correct, and especially states that it was correct in the interpretation of “the daily,” we have a column of time reckoning which reads (I quote from one of those charts which lies before me): “508—Taking away of the daily sacrifice. Dan. 12: 11, 12.” Again: “538—The Heruli, Vandals, and Ostrogoths by this time were plucked up: this is the prophetic period, for the rise of the little horn. See Dan. 7: 8. Three horns plucked up, and the little horn rises, which is the commencement of the papal power. The commencement of the time, times, and a half, or 1260 years, terminating in 1798.”
A little farther down the column we read: “The 1290 years (Dan. 12: 11), commencing 508, at the taking away of the daily sacrifice, terminate 1798, from which period 45 years completes the 1335 years, when Daniel is to stand in his lot, at the end of the days. The 1335 from the taking away of the daily (508) and the 45 from the close of 1290 terminate together 1843.” Bear in mind that the 1843 occurring frequently on the chart was 1843 Jewish reckoning, which they supposed would be April of 1844 of our reckoning of time. That which was discovered when the “hand of God was removed” was that the periods, especially the 2300 days, terminated Oct. 22, 1844, which was the tenth day of the seventh Jewish month of that year, instead of April, the close of the Jewish 1843.
The “confusion” that came in after the termination of the 2300 days was first among those who persisted in setting times for the Lord to come. They claimed that the “daily sacrifice” meant the Jewish daily offerings. That certainly made “confusion” in what were the clear views before. As we have seen, the taking away of the daily is a definite point of time from which the 1290 and 1335 days, etc., could be computed. The Jewish sacrifices met their antitypical object when Christ expired on the cross, the true offering for the sins of mankind—when “the veil of the temple was rent in twain from the top to the bottom.” Matt. 27: 51. Those who came in with this “confusion” found no event to which either the 1290 or 1335 years would reach, beginning them at the crucifixion of Christ, neither did they attempt it. Next they said the taking away of the daily was at the destruction of Jerusalem, and the complete overthrow of the Jewish sacrifices, A. D. 70. Adding the other periods to A. D. 70 did not bring conclusions any more clear than their previous “confusion” of the dates.
Still later the position was taken that the “daily” which was taken away referred to the “continual” offering of Christ in our behalf. We might inquire, If the offering of Christ is to be a “continual offering” for the gospel age, when was it ever taken away, “seeing he ever liveth to make intercession” for us? Heb. 7: 25. Those reasoning from that premise said, “The papacy could not come to its ascendency, and enforce the doctrine of the intercession of the Virgin Mary and all the saints, until in the minds of the people they had led them away from the real virtue of Christ’s offering in their behalf.”
It is, of course, a matter of fact that with those engaged in establishing the theory of human mediation there was a loss of faith, more or less, in the offering of Christ. That loss of faith must have been a gradual work, and not a definite date from which to reckon the 1290 and 1335 days, etc. God had in that very time of apostasy his faithful Antipas—believers in Christ—(Rev. 2: 13) who held fast their faith though they might be martyred therefor. So the continual offering of Christ did not cease because some persons were letting go the same. These “held fast” his “name,” and did not “deny” his “faith.”
Again: let us remember that this departure from the faith—this “mystery of iniquity”—was already working in the days of Paul, and that its development was by a gradual process, while the taking away of the “daily” introduced in the prophecy is at a definite “time,” and is a definite act, from which date the 1290 and 1335 years, etc., can be reckoned.
We repeat that the “mystery of iniquity” that aimed at getting the civil power to enforce its peculiar tenets, could not do so while paganism was the legally appointed religion of the empire, but when, in 508 A. D., that ceased to be the established religion, the designs of the “mystery” worker could be carried out. From 508 to 538 A. D. the papacy succeeded in being “set up,” and now “the abomination of desolation” might go on in its work, no longer “let”—hindered—by paganism.
In the year 1892 while I was conducting a service in Detroit, Mich., a person was in attendance who, although then a merchant in the city, had been educated as a Jewish rabbi. He was well posted in Hebrew. At the close of the service I asked him what he understood by the “daily” in Daniel 12. He at once replied: “O, that means continual.” “What,” said I, “something that was to continue?” “O, no!” said he, “something that had continued all the way along to oppose the work of God on earth.” I inquired, “What was that?” His ready response was, “It was paganism.”
I submit these thoughts on the “daily,” as they may help other minds, as well as those who have already received answers to letters written in reference to the matter.
Mountain View, Cal.
Historical Facts Regarding Easter Sunday
By Arthur L. Manous
ARTHUR L. MANOUS
What day of the week is Sunday?
“Sunday: The first day of the week.”—Webster.
On what day of the week did Christ arise?
“Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven devils.” Mark 16: 9, R. V.; Luke 24: 1, 21; John 20: 1, 19.
What is Easter Sunday called?11
“It is the chief feast of the whole year, as being the solemnity of our Lord’s resurrection.”—“Catholic Christian Instructed,” page 260.
In memory of what event is Easter said to be observed?
“Easter: The greatest festival of Christendom, observed in commemoration of the resurrection of our Lord Jesus Christ.”—“Cyclopedia of Religious Knowledge.”
What is said of the “Easter kiss”?
“On Easter day the people saluted each other with the ‘Easter kiss,’ and exclamation Surrexit (He is risen); to which the reply was, Vere Surrexit (He is risen indeed).”—“The Columbian Encyclopedia.”
Where only is the word “Easter” found in the Bible?
Herod had apprehended Peter, but was “intending after Easter [the Passover, R. V.] to bring him forth to the people.” Acts 12: 4.
It is “wrongly associated with the Saxon Easter festival, and the Jewish Passover feast, but corrected in the Revised Version. Acts 12: 4.”—“Boyd’s Bible Dictionary.”
What is said of the origin of the word “Easter”?
“The word ‘Easter,’ Anglo-Saxon, Eastré, Easter; German, Ostern,—like the names of the days of the week, is a survival from the old Teutonic mythology.”—“Encyclopedia Britannica.”
From what is the word “Easter” supposed to be derived?
“The word ‘Easter’ is of Saxon origin, and is supposed to be derived from Eoster, the goddess of love, or the Venus of the North, in honor of whom a festival was celebrated by our pagan (‘heathen,’ Webster) ancestors in the month of April.”—Dr. Barnes on Acts 12: 4.
Was Easter observed in the days of the apostles?
The Easter festival is “not traceable to the times of the apostles.”—“The Columbia Encyclopedia.”
Is there any evidence in the book of Acts for Easter observance?
There is not “the slightest evidence that any such festival was observed at the time when this book was written.”—Dr. Barnes on Acts 12: 4.
Does the New Testament anywhere speak of celebrating Easter?
“There is no trace of the celebration of Easter as a Christian festival in the New Testament or in the writings of the apostolic fathers.”—“Encyclopedia Britannica.”
Was Easter observance instituted while the apostles lived?
“It was not until after apostolic times that this festival became an instituted observance of the Christian church.”—“Cyclopedia of Religious Knowledge.”
When was the date of Easter fixed?
“This feast was fixed by the (Roman) Council of Nice, 325 (A. D.), to be held on the Sunday which falls upon or immediately after the full moon which happens next after the twenty-first of March.”—“New Century Encyclopedia and Dictionary.”
When and by whom was Easter introduced?
“At the opening of the fourth century, ‘the mystery of iniquity’ (which from the days of Paul had been hard at work, 2 Thess. 2: 7) had introduced that foul, profane caricature of the Passover, the pagan Easter.”—“Pagan Counterfeits,” page 104.
Does the New Testament record the institution of any festivals?
“The New Testament nowhere records the formal institution of any distinctively Christian festival.”—“Encyclopedia Britannica.”
What are all festivals said to be?
“The festival of Sunday, like all other festivals, was always only a human ordinance.”—“Neander’s Church History,” translated by Rose, page 186.
What is the “human ordinance” which is the foundation of “all” festivals?
“Sunday and holidays all stand upon the same foundation, namely, the ordinance of the [Catholic] church.”—“Catholic Christian Instructed,” page 253.
Dalton, Ga.
GEO. M. POWELL
By George M. Powell
Covetousness
GEO. M. POWELL
AND he said unto them, Take heed and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.”
Ancient Israel was a type of the remnant church. “But with many of them God was not well pleased: for they were overthrown in the wilderness. . . . Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. 10: 5-10.
In their journey between Egypt and Canaan, they were fed for forty years on manna which fell daily in the camp.
If the manna could have been preserved many would doubtless have stored up quantities of it, as some attempted to do (Ex. 16: 20), lest they should come to want, so that when the cloudy pillar moved on, their manna would have been a burden to them and they would have been left behind.
Is there not a lesson in this for us? We have been led out of the bondage of sin and the darkness of error “which spiritually is called Sodom and Egypt” into the light of present truth, but have not yet reached the goodly land. Has not our great Leader given the command, “Go forward”? Is there not danger just now of our overestimating our temporal needs and storing more “manna” than our necessities require, so that when the camp moves forward we shall be tempted to stay by the “stuff.” How many among us, especially the more prosperous ones, have so many home interests to look after that they can not find time to attend camp-meetings and other important gatherings!
After giving the signs that immediately precede his second coming the Saviour leaves the following warning for this generation: “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life, and so that day come upon you unawares.” Luke 21: 34.
Sanford, Tenn.
An Illustration, Weak, Yet Suggestive
By John N. Quinn
JOHN N. QUINN
Not long ago there called at my home an agent engaged in selling a story of the Bible. Immediately he was recognized as one formerly occupying a prominent place in the work of promulgating the blessed gospel of salvation as revealed in the third angel’s message, and who had been the instrument of leading one member of the family to the Lord Jesus Christ. During an interesting conversation, lasting over an hour, the matter of his departure from the truth was touched upon, and he was asked if he really attached any sacredness to the first day of the week. His answer was that he did not, and that when the pastor of his church referred to Sunday as the Lord’s day, as a holy day, he became very uncomfortable. “Then why keep the day?” he was asked. “For this reason,” he replied. “A child is playing in the field, when his eyes rest upon a ragweed. Immediately he plucks it, and with delight hurries into the house and gives it to his papa. It is immediately accepted with pleasure, not because of its beauty or value, but because of the love which prompted the gift. So with Sunday. It is accepted of God, not because of any sacredness attached to the day, but because of the love in the heart of the one who offers it.”
But does this illustrate the point? The child is old enough to reason, to decide a question. In the same garden, close beside the ragweed, is a magnificent Jacqueminot rose. The question of a gift to papa is to be decided. Shall it be the ragweed or the rose? The decision is made for the ragweed, which is offered to the father, who, being familiar with the decision made, refuses to accept it. Love longs for the best, which in this case would be revealed by the offering of the rose. And yet, after all, the illustration is a good one. Sunday is of the earth, earthy, and is part and parcel of the rags of self-righteousness, and can be no more accepted by God than was the sacrifice of Cain. The seventh-day Sabbath is part of the righteousness of him in whom Abel believed, and who is called the Rose of Sharon. And when one, familiar with the fact that no sacredness whatever attaches to Sunday, offers the day to the Heavenly Father, he decides for the ragweed as against the rose, and grieves the heart of Infinite Love. Reader, what are you doing? Is it the ragweed or the rose? Is it Sunday, mark of the rags of our own righteousness, or the seventh day, seal of the righteousness which is of faith? “As a man thinketh [decideth] so is he.”