A late Boston secular paper makes some plain statements about the evils which are making fearful inroads upon the popular churches of the day. We make the following extracts:—
But there are some nuisances in religion which deserve exposure, and the time is ripe to set them forth. One is the dishonesty of churches or religious societies. It would not be difficult to count up a great number of these organizations which are so deeply in debt that they fight the devil with the left hand, while they ward off the sheriff with the right. They cannot advance with their spiritual work, because debt paralyzes the life of the church and drives off newcomers. They dare not make a show of hands, or, rather, their deacons don't want to, because they know that the outside world has its unmistakable judgment on such shams, whether they have the cloak of religion, or are labeled with their proper names. This is the dishonesty of the thing. The society has built a fine edifice on promises, on the talents of a popular preacher, on anything but the basis which, in the world, meets one's rent and pays the grocer's bill; and, though Mr. Kimball's facility in paying these debts may be very soothing to the minister and the people who have incurred them, the dishonesty is wide-spread; “the offense”—we had almost said the crime—is rank, “it smells to heaven;” it has caused a profound revolt in the consciences of honest business men from the existing societies, which are willing to tax the future to pay for unnecessary indulgence in fine churches or fancy preaching.
Better worship in a barn, and have an honest gospel for the multitude, than to build the elegant church and make it the resort of the wealthy, because only a certain class can submit to the expense. The demon of religious debt is one of the forms of Antichrist, and nothing will sink any institution quicker, be it religious or otherwise.
The difficulty is that the traditional position in which the ministers have stood to their people is changed or reversed. Once they were looked up to and respected for the sake of their office; now the office is too much sunk out of sight, and very largely it is the personality of the man, his good points, as the jockeys say of their horses, which are most discussed. The lawyer, the merchant, the man of the world, expect hard knocks, and give and receive them. But the minister belongs to a persuasion which calls itself the grand army of peace and good will. He is told, if he is smitten on the one cheek, to turn the other for a second blow. The world does not tolerate fighting parsons. The man and the office go together, but, if you vilify the man or impair the confidence of the community in his personal character, the office has no value. It is very nearly this which the religious portion of the community are doing at the present day with their ministers. They are up for discussion at Sunday dinner-tables, at club houses, at sewing societies, and the one, be he Christian or not, who can say the sharpest or funniest thing about a given preacher, is reckoned the best fellow.
There are men prominent in the parishes of most religious sects, who feel that they own the minister, very much as they own their houses, and to whom the minister, especially if he be a poor man, as this class of men generally are, stands much in the same relation. These men, whose private characters are not to be inquired into, are numerous in the official positions, because the societies want their money to pay current bills. The expenses of the church are beyond what is healthy, and, when fairs and all the accompaniments of this species of social gambling will not fill the treasury, these wealthy sinners are asked to foot the bills. It is this patronage which has its price, and, from what we hear on every side, the price is the usefulness of ministers as physicians to thousands of men. The preacher becomes the clever moralist, and says smooth things when he cannot speak the truth without being thrust out of his position as the penalty for his honesty. The sap is thus taken out of him for most of the useful purposes of a minister, and he longs for a new parish. The people who have impaired his usefulness charge upon the pastor the inefficiency which they have done very much to produce, and minister and people are often equally restless without understanding the reason.
This state of things has permeated every circle of religious people. We are in the midst of it to-day. It is confessed on all sides that there is a visible decline in church-going. One of the reasons for it is, that, when pastors are uncertain of their position, they cannot labor for the permanent religious interests of the community. Another is, that religious persons are not generally at work to win people to the Christian life when they are trying to get rid of a minister. Another is, that the spectacle of religious scandal in these societies gives the impression, in too many cases, that professedly Christian people do not act from any higher motives than those who make no pretensions to piety. The whole thing is unspeakably bad, and until our religious societies are financially sound, and are faithful and honest in their relations to the men consecrated to serve them, we can have little hope that the morals of the community are to be much improved.
DISAPPOINTMENT
By C. H. Foster
The greatest disappointment of which I can conceive will be that of those professors of religion who are lukewarm in the service of God. “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” Matt. 7:22, 23. Solemn thought, to be lost at last, after having entertained the hope of Heaven for years.
Is it possible that I at last shall be among those that come up around the camp of the saints, and have to take up with the sad lamentation: “The harvest is past, the summer is ended, and we are not saved”? Jer. 8:20. Yes; if I refuse to obey a single commandment of God, or neglect any part of the remedial system for sin, I shall then hear the Judge say, “Depart.”
There I stand and gaze upon the host of the redeemed, passing through those pearly gates into their respective mansions. I recognize, perhaps, a sister, or father, or mother; they seem to be enraptured with the beauties of the place. I behold with admiration the city of God, the metropolis of the new earth, with its gilded domes, and majestic spires reaching far up toward the azure sky. Then I realize what I have lost; then I say, Why was I not more faithful when on probation? I knew my duty, but I did it not; I am justly condemned. I turn away in despair, and look into the dark grave of the second death, exclaiming in horror: O dismal gulf! I am bound for thee! as I take a long leap into the darkness of eternal unconsciousness.
May a merciful God forbid that this shall be the lot of any of us. Brethren and sisters, let us work while the day lasts, for Jesus has said, “The night cometh, when no man can work.” John 9:4. Not one soul need be disappointed in that great day. The word of God is an infallible guide, and those who follow its teachings strictly cannot possibly meet with any disappointment in the day of final accounts. But how is it that many will be so terribly disappointed in the end? It will be because they have not searched the Scriptures to learn duty, or, if they knew their duty, they failed to do it. C. H. Foster.
ANXIOUS ABOUT THE ETERNAL REWARD.
By Vesta J. Olsen
Said a brother at our prayer-meeting not long ago, “I feel anxious about the eternal reward,” and the thought came to mind, How many are really anxious about this reward, and the events of the near future? We see men and women anxious about their farms, their homes, their plans for present and future welfare, but how many are equally anxious about their eternal home? How many are making plans for spending an eternity beyond these scenes of sorrow and care? How many are as solicitous for future good as for present welfare?
We are living at the time when the solemn warning of the third message is going forth, living near the close of earthly scenes, and when the destruction of earthly wealth is soon to take place, still we see men careless of their most vital interests and caring but little for the favor of God. Does the glitter of earth’s gold outshine the splendor of the eternal riches? Do the passing pleasures and excitements of earth attract more than the joys at God’s right hand, which endure forevermore? Oh that we might have a just appreciation of the things which concern our peace and eternal welfare! Oh that our zeal and energy might increase as the cause of God advances! Says Jesus, “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.” While passing through this world, and having a proper care for the things of this life, let us be faithful stewards, and not forget that all these things are committed to our hands that we may glorify our Maker by the use we make of them. Let us put forth greater efforts to obtain the immortal crown than we would to gain earthly riches.
Jesus is soon coming. We must have our treasure in Heaven; then our hearts will be there also. We must not sleep as do others, but watch and be sober. So shall we not be ashamed of our final account, but enter with joy into the presence of our Lord.
VESTA J. OLSEN.
Bay View, Wis.
CAST A LINE FOR YOURSELF.
A young man stood listlessly watching some anglers on a bridge. He was poor and dejected. At last, approaching a basket filled with wholesome-looking fish, he sighed,—
“If, now, I had these, I would be happy. I could sell them at a fair price, and buy food and lodgings.”
“I will give you just as many, and just as good fish,” said the owner, who had chanced to overhear his words, “if you will do me a trifling favor.”
“And what is that?” asked the other.
“Only to tend this line till I come back. I wish to go on a short errand.”
The proposal was gladly accepted. The old man was gone so long that the young man began to be impatient. Meanwhile the hungry fish snapped greedily at the baited hook, and the young man lost all his depression in the excitement of pulling them in; and when the owner of the line returned he had caught a large number.
Counting out from them as many as were in the basket, and presenting them to the young man, the old fisherman said,—
“I fulfill my promise from the fish you have caught, to teach you whenever you see others earning what you need, to waste no time in fruitless wishing, but cast a line for yourself.”—Rural Home.
ARE THE TEN COMMANDMENTS OBSOLETE?
It is stated that when, in a large high school in one of the New England States, the teacher lately asked how many pupils could repeat the ten commandments, but four hands went up; of which quartet one was from an Episcopal, and the other three from Romanist families. The Congregationalist tries to find how this ignorance is to be accounted for, and concludes that it is due to the morbid false modesty of this generation, in part; second, to the fact that there has been a palpable drift away from the ancient conception of God as a ruler, which has caused the very idea of statutes and commandments from Him to become less natural and less welcome; third, the impression which largely obtains, that the gospel has so fulfilled the law as to have superseded it altogether, and that the New Testament is the only portion of the Bible which now has any special value; and, fourth, the style of the religious instruction of the young, which has for a considerable time prevailed, is such as hardly favors their committing to memory the ten commandments. The good time is coming, it thinks, when more than four per cent. of the children will be able to repeat the ten commandments.—Sel.
A TRUE VERDICT WELL RENDERED.
Let those who imagine that this world can afford any satisfying portion to a reasonable mind, read carefully the following statement from one who has tried some of its best phases, and therefore knows whereof she speaks. It is from the Chicago Times' Washington Letter, as copied in the Christian Statesman:—
A lady whose husband held one of the highest places in the government stood in her magnificent home, attired for her weekly reception. “How gladly would I give up all the finery, show, and insincerity of this public place, and go back to the rooms I lived in when we were first married. I would throw my silks and diamonds away, and sit down to my supper of chip beef and tea at sunset, and afterward take a long, quiet walk with Will, and rest on the stump in the moonlight and tell my little plans for the future and what I had done every hour while he was gone, and know we were alone in the world, loving only each other. Those days seem like days in Heaven. I work harder now than a slave; often three hundred calls to return in a single week, receptions or parties every night; see the same people, hear the same talk, eat the same things, come home disgusted, wonder what I am living for, and where I will go when I die. ‘Bettie, I must have Hon. —— and Secretary —— here to-morrow; I must get their influence; you must talk music to the Secretary, and you must ask Hon. —— about the monolith; monolith is his hobby. Do your best, I need their help.’ So it is always. Help, influence, power—a smile in my face, interest in my manner, living a lie, feeding my soul on husks.”
WHY SINGLE OUT THE SABBATH?
By Roswell F. Cottrell
God gave to mankind the principles of his moral law briefly comprised in ten moral precepts. These commandments are of equal authority, so that he who transgresses any one of them is guilty of a violation of the law. In these days iniquity abounds, as foretold by the Saviour, and the love of many has grown cold; so that there is not a precept in the decalogue that is not abundantly transgressed, even by professors of the religion of the Bible. Yet no professed believer will take the ground that any one of the ten commandments, except the fourth, has been blotted out or changed in the least; but it is generally held that the Sabbath of this commandment is the Sabbath no more. The question is, Why this partiality in the law? See Mal. 2: 7-9. Why single out the Sabbath of the fourth commandment, the seventh day, as unworthy of a place in the moral law?
I think I can see clearly enough why Satan, the great enemy of God and man, should hate the Sabbath, and plant his batteries against the fourth commandment; but why enlightened Christians of the nineteenth century should follow his lead, instead of standing in the gap and repairing the breach in the divine law (Eze. 13: 5; Isa. 58: 12, 13), is more than I can tell; I therefore simply ask the question, and leave it for others to answer.
The Sabbath is a memorial of the only living and true God, a monument erected to the memory of Him who made the heaven and the earth in six days, and rested on the seventh. Satan, who has a better knowledge of theology than most doctors of divinity, saw that, if he would be successful in warring against God and leading men into sin, he could do it in no other way so effectually as by demolishing this monument, reared to the special honor of the Creator. Therefore he brings his forces to bear, sappers and miners, small arms and ordnance, to demolish this sacred institution. To induce men to forget their Creator, nothing is more effectual than to destroy his memorial. So he suggests the worship of the sun, and in order to imitate and counterfeit the divine worship, sets apart a day for its worship, calling it Sunday. This form of idolatry was the most plausible, and probably the most popular, in all ancient heathendom.
And when we come down this side of the first advent, to the time of the apostasy which placed the pope of Rome in the temple of God, it was just the time to foist this pagan festival into the place of the Lord’s Sabbath, with the claim that “the fathers put in the place of the Sabbath the day which we now call Lord’s day.” It remained for the Protestants of the sixteenth century to first put forth the claim that this first-day Lord’s day is the veritable Sabbath of the fourth commandment. Romanists have never made that claim; but they claim that the church has “substituted the observance of Sunday the first day of the week, for the observance of Saturday the seventh day, a change for which there is no scriptural authority.” Thus many ages and generations have shared in the work of demolishing the memorial of the Creator’s work and rest. And, without doubt, Satan is well pleased to see how well he has succeeded.
But why do good men, in the face of all the light that is now shining on this subject, still adhere to this work, so evidently not of God? Why do they say that this commandment has been abolished? or, admitting the ten commandments as the moral law and still binding, why do they single out the Sabbath of that law consigning it to oblivion, adhering to a pretended memorial of another event, instead of the memorial of the creation instituted by the Creator?
Is it because the doctrine of this Sabbath is a new doctrine? It is as old as the human race. Is it the Sabbath of the Jews? “The Sabbath was made for man;” and it existed thousands of years before there was a Jew. Does the fact that God commanded the Jews to keep the Sabbath make it Jewish? Why are not the other nine commandments Jewish for the same reason? Was the Sabbath nailed to the cross? How did the remainder of the decalogue escape the same fate? Is the precept unabolished, but changed? How do we know but that the other nine commandments also have been changed? Matt. 5: 18. Was the Sabbath never commanded to the Gentiles? When and where were the other nine commanded to them? Was the Sabbath law not repeated in the New Testament? Neither were the first, second, third, eighth, and ninth precepts of the same law there repeated. Why single out the command enjoining the observance of the Sabbath, the memorial of God, from among those commandments, where he placed it with his own hand?
It is true that the Sabbath has some peculiarities which the other commandments have not. This commandment points us back to the creation for the origin of the Sabbath. No other commandment does the like. The Sabbath law was revealed when God sanctified, set apart, or appointed the seventh day. We have no account of any other of the ten precepts being so early revealed. The Sabbath is mentioned oftener, especially in the New Testament, than any other precept in the decalogue. From Genesis to Revelation it is known as the sanctified rest-day, Sabbath of the Lord, or Lord’s day. Rev. 1: 10. It was instituted in paradise, before sin and the curse entered, and it will exist in paradise restored, when sin and the curse are no more. In the world to come, the heavens and earth renewed, it will be observed by all the holy throng of the redeemed. “For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.” Isa. 66: 22, 23. Israel redeemed and saved will “remain.” So God’s Sabbath and worship shall remain to the endless ages. Why single out the Sabbath for destruction, since it is distinguished with honor throughout revelation?
R. F. Cottrell.
IS IT PROFITABLE?
By Dudley Marvin Canright
Sometimes, as I have observed what long letters, and what an abundance of them, some of our preaching brethren write, I have seriously questioned the profitableness of it all. Perhaps there are none who are tempted to indulge in this mode of time-killing and money-wasting as Seventh-day Adventist preachers are. Generally they have an extensive acquaintance of very dear friends, and they are away from home a great deal; also they have business now and then with our different offices and our tract officers. Under these circumstances it is very easy to drift into the habit of spending a quarter of one's time, more or less, in writing letters. I think I can safely say that I know of some preachers who spend one-half of their time in writing letters.
I very much question the propriety of this. Of course it is right and very necessary to write letters in many cases, and where a private person indulges in a letter only once in a week or two, he can afford to write a long one; but when you write on an average from two to ten letters a day, the greatest brevity should be studied, otherwise, a large share of a person's time will be squandered in this way. We ought to learn from business men in this particular. Examine the letters of sharp business men. You seldom get more than from six to ten lines from them upon the most important affair. They come right to the point, and state in the fewest words possible what they have to say, and stop short. If they did not, they would soon have time for nothing else.
Time and again I have seen some of our brethren sit down to the table soon after breakfast, and write, write, write, all day long, without taking time for anything else; and just before meeting time in the evening, they would hurry off to the mail with a handful of letters. They would do nothing else that day. In a day or two they would do the same thing over, and finally get into the habit of spending about half of their time at this work. It leaves them little time for study or other important business. Many of these letters are simply friendly letters written to their own family, or something like that. No business firm would employ a man three months, if he spent his time that way. What right have we, then, to spend the Lord's time, or, if you please, the time for which the Conference pays us, in this unprofitable manner.
I grant that it is a very pleasant, agreeable, easy way to spend time. In fact, it is very fascinating. We all love to receive letters, the more the better, particularly from home and dear friends. Once fall into the habit of letter-writing, and it obtains a real power over you; it has a charm for you, as much of a charm as novel-reading, almost. With the slightest excuse a long letter is written.
Look at the cost. This is no slight consideration with a poor man. A sealed letter costs not less than four cents, taking the stamp, envelope, paper, and cost of pens and ink. Suppose that you average only three letters a day (and that is very small for some that I know), that is twelve cents a day. Six days in a week—six times twelve are seventy-two. The cost in fifty-two weeks, or one year, would be $37.44. Who would have thought it? The actual cash cost of three letters a day for a year is $37.44. This would make quite a hole in a small salary. Add to this the value of the time lost, and it is a great deal.
I offer these thoughts for the benefit of those interested, and as an excuse for short letters generally. However, I trust that none will apply this to the letters they expect to write to me. I should not like to have them cut down in length or number, for I am very fond of them, like all others. D. M. CANRIGHT.
THE CAUSE IN INDIANA.
By S. H. Lane
The State quarterly meeting of the T. and M. Society held at Alto, Jan. 19, 20, was the best of its kind ever held in the State. The report from each district showed more activity than ever before, and more work was done during the last quarter than during some whole45years in the past. This is truly encouraging.
The roads were almost impassable on account of mud, but notwithstanding this, the turnout of the brethren and sisters and outsiders was large, and our meeting-house was constantly crowded. At the close of the meeting, the outsiders requested that we remain and deliver a full course of lectures, but circumstances and appointments would not permit.
Immediately after the quarterly meeting we came down into Ripley Co., which is in the extreme south-eastern part of the State. The field in this new part of the State was opened thus: Some ten years ago when the publishers of the REFORMER received several hundred names from R. T. Trall for their lists, they received the name of John Roberts. From the REFORMER he learned of our people, and wrote to the Office inquiring for the address of a certain first-day Adventist paper. The same mail which brought his letter also delivered to us a copy of the Adventist paper inquired for, so the writer, who was at that time laboring in the REVIEW Office, took the paper and folded in connection with it a copy of the REVIEW and sent them to Mr. Roberts by mail, addressing him a note stating to him that the paper asked for had been sent, and also another one which we considered the better paper. Soon we received a second letter, ordering a book treating on the second coming of Christ, “An Exposition of Matt. 24; then “Life Incidents,” from which he learned the history of our people and work, was ordered. Soon he sent for other books, and at last the REVIEW and INSTRUCTOR, which, in connection with the REFORMER, he has since taken.
For six or seven years he investigated the truth, then embraced it, being the only Seventh-day Adventist in south-eastern Indiana until during the last few months. For many years he has been a Baptist. Has had the care of their brick meeting-house in this place. Thus, when we came here last week we found the house ready for us, and a pleasant home at Bro. Roberts’.
At our first meeting about twenty-five were present. Since then our congregations have ranged from one hundred to two hundred each meeting. The roads are so muddy that the people cannot well travel, or we should have a much better attendance. The people of the town are nearly all Germans, some of whom cannot well understand the English language. On this account our field does not present quite so favorable a prospect as it would otherwise. Some are interested. Bro. Roberts has distributed considerable reading matter which has made a good impression. Three Baptist ministers have called on us to converse in regard to the truth, who have become interested by reading. They are very friendly. One is taking the REVIEW, and we induced him to subscribe for the REFORMER. The first time we introduced our books we sold over two dollars’ worth. Bro. J. S. Shrock is with me speaking a portion of the time. We hope through the blessing of the Lord a good work will be accomplished. S. H. LANE.
Ripley Co., Ind.
A GENTILE SPEAKS.
A LETTER was read at the Vigilant Missionary Society in Battle Creek, Jan. 30, in which the writer said, “Show me where a Gentile is commanded to keep the Sabbath, and I will keep it.” Our friend thus puts himself down as a Gentile; he claims the title, and he wants a command addressed to that class as such, as he evidently intends to remain a Gentile.
We have to inform him that if he persists in remaining a Gentile, it will make very little difference with him whether he keeps the Sabbath or not. Paul describes his condition in Eph. 2:11, 12: “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.”
If you are a Gentile, such is your condition; and, without Christ, without God in the world, and having no hope, what matters it whether you keep the Sabbath or not? The first thing for you to do is to get out of this condition, and that speedily. Leave your Gentile citizenship, and join yourself to the “commonwealth of Israel;” become an “Israelite indeed, in whom there is no guile,” John 1:47, a “Jew inwardly,” Rom. 2:29, a child “of promise” “counted for the seed,” Rom. 9:7, 8, a member of the body of Christ, and so “Abraham’s seed” and an “heir according to the promise,” Gal. 3:29, an ingrafted branch into the stock of the tame olive, Rom. 11:17–24. Then you will be no longer a Gentile, but a member of the commonwealth of Israel.
Coming to this position, you will be no longer at a loss for a commandment for the Sabbath; and more than that, you will be at no loss for a disposition to keep it; for the carnal mind, which is not subject to the law, will have given place to the spiritual mind, which delights in it, and you will esteem the Sabbath a delight, the holy of the Lord and honorable.
But to return, the quotation given above, reveals the radical misapprehension that exists in many minds. Why should any one take so superficial a view of this subject as to suppose that because God, for the time being, made the descendants of Abraham the depositaries of his law, it thereby became the property of that people alone, binding upon no one else? We might with more propriety say that God was their God alone; for he styles himself “the God of Israel,” and says that he brought them out of Egypt “to be their God;” but he never says that he gave them the law to be their law.
With just as much consistency one might say, “Show me where a Gentile is commanded not to steal, and I will not steal.” The command for this, and for the Sabbath also, is found in the decalogue, binding on all the world, whatever their name or nation. See also the promise to the sons of the stranger, in the last days, who will keep the Sabbath. Isa. 56:6. But they must “join themselves to the Lord,” to become partakers of the promises. This is the testimony of the Scriptures everywhere. If a man would have Christ and God, and a good hope, and a share in the promises, he must cease to be a Gentile, and join himself to Israel.
WESTERN TOUR.
By Stephen N. Haskell
We arrived at Oakland, Wis., Friday evening. Found the friends here from a radius of one hundred miles. The meeting had already commenced, as it began at 10 A. M. From the first there were tokens that the Lord was drawing near, and was willing to bless. The brethren seemed determined to make the most of the opportunity. There was freedom in speaking, and the social meetings were characterized with feeling. All present, both brethren and sisters, manifested an interest in the business matters. The tract work, and the Bible plan of supporting the cause, were critically examined, and never did the plan of systematic benevolence and the added one-third appear more beautiful than it did here, as questions were asked bringing out one point after another.
The time the brethren spent together averaged over nine hours each day. They meant business. Frequently the remark was heard, “I did not think it so late.” I think I never witnessed a more general interest to understand how to go to work and disposition to take hold of the work, than was manifested at this meeting. Nine hundred premiums were found inadequate to supply the missionary workers. About twelve dollars a month were pledged on the installment plan, to be used in finding interested readers. This money is to be used in paying for the SIGNS and TIDENDE, as the Danes, Norwegians, and Americans are all represented in this work.
It was suggested that each one present take a part in re-organizing S. B. that all might, in a practical manner, take to their respective churches the resolutions adopted. The pledge was double that of the previous year. The increase on the part of those present from abroad was about two hundred dollars. Thus the brethren from the different churches carried home with them a live brand from the meeting. When the twelve hundred Sabbath-keepers in Wisconsin come up to the Bible plan of S. B. and added one-third, which we have reason to believe will be done, instead of having $3000 in their S. B. treasury they will have $7000, and over $2300 with which to buy tracts. Not a dissenting voice was heard against paying into the tract society fund a sum equal to one-third the S. B., and the added one-third is universally adopted in this State.
Some of our brethren felt obliged to leave Monday afternoon, and those who did so lost the best meeting of the series. The precious season Monday evening will long be remembered. The meeting continued from 6 till 10 P. M., and some thought they could have remained until break of day. The sweet Spirit of God seemed to set its seal to what had been done, and united hearts more closely in bonds of Christian union. The brethren return to their homes greatly encouraged. We fully believe that God is willing to work for his people as never before, when they take hold of his work with cheerfulness and obedient hearts.
S. N. HASKELL.
THE TITHE IS THE LORD'S.
By R. F. Cottrell
“And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord.” Lev. 27:30. “The earth is the Lord’s, and the fullness thereof.” “Every beast of the forest is mine, and the cattle upon a thousand hills.”
All things being the Lord’s, if we give, we only give of that which is his. We are the Lord’s, both by creation and redemption. Our time is all the Lord’s. We do not give one day in seven to him; he graciously gives us six days, in which we may provide for our earthly wants, and reserves the seventh to himself. To appropriate the seventh day, or any part of it, to ourselves is to rob God. So with the tithe. All we have is the Lord’s. He gave his people anciently nine-tenths and reserved one-tenth to himself. With all the light, the blessings, and privileges, of the gospel, does he require any less of us? Why should he? Should we not, in view of the mercies of God, lay all upon his altar, offering ourselves a living sacrifice? If a tenth is all the Lord reserves, how small the demand! and how contemptible to rob God by withholding that, or any part of it! Yet professed Christians, yes, professed believers in the present truth, are doing this very thing.
The coming of the Lord is at hand. The world is to be warned. If ever a tenth, or even much more than that, was demanded for the work of the Lord, it is now. Souls are perishing for lack of the knowledge which God has given to us. We shall be held responsible. We are all in arrears in our account with God. We are defaulters; we have long been guilty of embezzlement; and shall we continue to rob God? The way is all open for us to use our time and our means in spreading the truth among perishing men. Will we engage in it? Will we give of the time and means which God has intrusted to us, for the service of God and humanity? A little time from the present will tell. The record will be made up—the accounts closed. Then the reward will be given to the faithful—those that have been faithful over a few things will be made ruler over many.
R. F. COTTRELL.
FOXES OF THE DESERT.
By W. A. Wilber
This is no “desert” place, yet, already, the ground is well spotted with fox-holes of various construction, none, however, of sufficient depth to furnish a resting-place in the light of God’s holy truth.
Jesus says: “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, even the Spirit of truth.” Sad comfort indeed! this searching Spirit of truth must be to the weary, wandering soul, seeking rest and finding none.
The readers of the REVIEW, doubtless, are familiar with almost every conceivable excuse that can be presented by advocates of Sunday-keeping. But, as I remarked, this is no “desert place,” and most surely it is not, in the matter of making excuse. And, in fact, “they all with one consent began to make excuse.” I will give one example of the way the word of God is handled by a Sunday-keeper, and a leading member in the church, just across the way. When I first presented the Sabbath question to him, he said if he could be convinced that our seventh day corresponded to the seventh day or Sabbath of the Old Testament, he should keep it. With this encouragement, I procured suitable reading matter for him, to clear up that point, and from that day to this he has been driven and tossed, until he has taken, and tried to maintain, twenty-eight different positions, from the “example of the apostles” all over this “round world,” including the “polar regions,” down through the “Dark Ages,” where the “law was abolished,” finally bringing up in “Cæsar’s kingdom,” a new place of refuge, as you will presently see.
I had urged him again and again to get into a position where if one should ask him for a Bible reason for keeping Sunday, he could give it, and when he informed me that he had been searching the Scriptures and had found the proof, I confess I was curious to know what scripture he was resting upon; for he had said, “They are the words of Jesus.” And here you have them: “Render unto Cæsar the things which are Cæsar’s.” Said he, “We have a civil law making Sunday our Sabbath, and therefore to obey Jesus we must keep the first day of the week.”
I replied, “And unto God the things that are God’s.” Have you properly considered the last part of the command as well as the first? As for me, I will render unto Cæsar the first day, since he claims it, and unto my God the Sabbath, since he claims it as his, and he made it.
Another man of high church standing says he will not keep the seventh day because he “hates the Jews,” and will not keep the day they keep anyhow!
My Lord, have mercy. Spare, O spare and forgive, for they know not what they do, who so unthinkingly break the commands of their Maker. Lord, hasten the time when the Jew, a stumbling-block, and Gentile, a stumbling-block also, may meet on one common ground of love and obedience to God, and faith in our Lord and Saviour Jesus Christ.