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Review and Herald, Vol. 85, No. 12.

TO KNOW JESUS

Review and Herald

Mar 19, 1908

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 19, 1908

TO KNOW JESUS

By Worthie Harris Holden

Worthie Harris Holden
WHAT knowest thou of Jesus? The world ascribes Him fame; The hosts of heaven, exulting, Applaud their Conqueror's name.
What knowest thou of Jesus? Thou oft hast heard of Him— The Saviour and Messiah Adored by seraphim.
What knowest thou of Jesus? Within thine inmost heart Hast thou a place most holy His presence sets apart?
Art thou with Him acquainted? Then peace abides with thee; No fellowship like Jesus', None else such sympathy.
Take time to be with Jesus, List to His every call, Adorn thyself to greet Him — To crown Him Lord of all.
Portland, Ore.

Religious Liberty Ammunition

GEORGE WASHINGTON SAID

“If I could have entertained the slightest apprehension that the Constitution framed by the convention . . . might possibly endanger the religious right of any ecclesiastical society, certainly I would never have placed my signature to it.” This and many other gems of truth of a like nature are found in the book, “Struggle for Religious Liberty in Virginia.”
This valuable documentary volume should be in the hands of every ally of religious liberty. Price, $1.25, post-paid.

A FEW SETS LEFT

We have on hand a few sets of the Religious Liberty Library containing such valuable pamphlets as “Civil Government and Religion,” “Rome’s Challenge,” “The Legal Sunday,” “National Sunday Law,” etc., invaluable to those who are alive on present-day issues. Many of the tracts and pamphlets are now out of print, and can be had only in this form. The three cloth volumes which make up this set will be sent, post-paid, to any address on receipt of $1.25.

NEW RELIGIOUS LIBERTY TRACTS

Tersely written tracts on the timely questions of religious liberty. Envelope size. Just the thing to enclose with your correspondence. Every Seventh-day Adventist should have a good supply on hand. Order the tracts by number. Sent, post-paid, on receipt of prices given.
No. Pages Per 100
1 Principles Too Little Understood 8 50c
2 Sunday Laws 8 50c
3 Logic of Sabbath Legislation 8 50c
4 The Civil Sabbath 12 75c
5 Civil Government and the Church 4 25c
6 Religious Liberty—What Eminent Authorities Say 12 75c
7 The Church’s Greatest Need To-day 4 25c
8 Church Federation 12 75c
9 Limits of Civil Authority 4 25c
10 A Vital Question—Is the Sabbath a Civil Institution? 8 50c
11 What Are Works of Charity and Necessity? 4 25c
12 “Backward States” 8 50c

WHY WE PROTEST

Our reasons for protesting against religious legislation are briefly but strongly stated in the new tract, “Prohibition and Sunday Legislation.” The pointed way in which the reasons are set forth will not fail to arrest the attention of any one into whose hands the tract may fall. Words of Truth Series, No. 49; $1 a hundred, post-paid; 12 cents a dozen.
REVIEW AND HERALD PUBLISHING ASSOCIATION
New York City                 WASHINGTON, D. C.                 Battle Creek, Mich.

70,000 Copies

of Liberty for the first quarter of 1908 have been printed. It is a splendid number, full of just such articles as are needed now in the campaign in behalf of prohibition and against Sunday legislation.
A reprint of the “Memorial to Congress” presented by the Seventh-day Adventists is in this number of Liberty. This memorial has attracted attention everywhere, and the New York Times refers to it as a “noteworthy document.”
The “protest” prepared by the General Conference, 50,000 copies of which were distributed in Washington, also appears in this number. It contains twenty-three points of protest against Sunday laws, with plain, clear-cut reasons for such protests.
A facsimile of a portion of the manuscript of General Grant’s famous speech at Des Moines, Iowa, in 1875, when he said, “Keep the church and state forever separate,” is another interesting historical document published in this number.
Forty other articles of timely interest and importance are in this same issue, and it is a number which will not become out of date. The principles it enunciates are eternal, and can hardly be better or more clearly stated.
Single copies, 10 cents; 25 or more copies to one address, 4 cents each.
LIBERTY, Takoma Park Station, Washington, D. C.

Financial Responsibility and Irresponsibility

The plans followed throughout this denomination in order to safeguard the people's money which is handled in conferences and institutions may be generally known, but it seems to be a good time to direct attention to this subject.
In all the conferences, local, union, and General, there are auditing committees appointed whose duty it is to examine the report of each laborer and pass upon his expense account and decide upon his remuneration. In many of the conferences each laborer is required to make a monthly report, which keeps the conference officers fully informed as to the use he is making of the funds remitted to him.
The accounts of each conference, local, union, and General, are audited annually by competent auditors, whose duty it is to examine all the records of the office to see that all expenditures of money have been made by proper authority, and that all sums placed in the hands of the treasurer are properly accounted for. In each case the treasurer's report and the auditor's report are submitted to the constituency at its regular meeting, and all the financial transactions are open for inspection and criticism.
Each denominational institution is under the direction of a board of trustees elected at stated times by the constituency, who have general charge of the affairs of the institution and appoint the executive officers. The books of the treasurer are audited by a competent auditor, after which the report of the treasurer and of the auditor are submitted to the constituency for their action upon them. To indicate the care with which such auditing is done, we will state that it requires about three weeks annually to audit the books of the Review and Herald Publishing Association, and that the auditor examines and checks between twenty-five and thirty thousand letters, orders, and vouchers. Any error, even to the entry of any sum in a wrong column which does not affect the final result, is reported. We doubt not that other institutions are equally particular concerning their audit.
As a primary guarantee of the proper handling of the funds, great care is exercised in selecting competent and reliable persons to fill the official positions, and in providing proper safeguards against the imprudent expenditure of all funds.
The Mission Board has taken much pains to secure at first hand such information concerning general conditions and the mission problem in the various countries in which it operates as will enable it to act understandingly in the appropriation of the funds entrusted to it, in order that the money donated by the people may be expended to the best possible advantage in doing a world-wide work. The amount designated for each field is determined upon in a council of the General Conference Committee after receiving an itemized estimate from those on the ground and in charge of the local work. In this way the local needs are fully presented, and each estimate is considered with reference to the total of all the calls for the world-wide territory. This method commends itself in the interest of justice to every field.
In the face of all these ways for guarding the expenditure of the denominational funds, in the face of the fact that every committee and board is directly responsible to a constituency, and in the face of the fact that those who handle the money do not assume their positions, but are chosen on account of their fitness and reliability, every now and then some entirely irresponsible person will throw out insinuations about the improper expenditure of funds, and will constitute himself the irresponsible treasurer for all the people, and then invite them to send their money to him, with the assurance that he will see that it is used where it is needed most. Without any special information concerning the needs of the field at large, without any direct connection with the workers in the fields, and entirely unhampered by the safeguards employed by the representatives of the denomination, these self-appointed committees of one ask the people to recognize them as more wise and more reliable in the handling of funds than the regularly appointed committees and boards. Such self-assurance is most remarkable.
It is quite proper that the people should have full information concerning the use made of the funds of the denomination, and this information is furnished in the duly audited reports which are made from time to time by the different committees and boards. Let the people become better acquainted with the business methods employed by their representatives, learn from the reports how the funds are expended, and study the results, and they will have increasing confidence in the administration of their affairs.

Sabbath-Keepers Before the Inquisition

By W. A. S.

IT is well known that traces of Sabbath-keeping appear among the Waldenses and others who refused to follow the Roman apostasy in pre-Reformation times. Some details of the persecution of Sabbath-keepers by the Inquisition are given in a little book published in Philadelphia, in 1851, entitled, “General History of the Sabbatarian Churches.” The writer, Mrs. Tamar Davis, rendered her book almost valueless by failing in nearly every case to give reference to the authorities she had consulted. In thefollowing extracts, however, the reference is given, which some of our French brethren, having access to the original source, might do well to verify and enlarge upon if further facts are obtainable:—
Philip de Mornay, a French author of some distinction, composed a work purporting to be the memoirs of celebrated Waldensian martyrs, in which detailed and circumstantial narratives of many trials were given, together with the interrogatories and answers of the criminals, and the heresies of which they were accused. According to these statements they were perpetually accused of Judaism, of practising circumcision, and of observing the Jewish Sabbath. . . .
On the fourteenth of September, 1492, about thirty persons were committed to the inquisitorial dungeons of Toulouse, upon a charge of Judaism, which, as every one knows, was considered a mortal sin in Catholic countries. Of these, the most eminent was Anthony Ferrar, who had been a pastor or teacher in the Sabbatarian church in the city. After remaining in prison ten days he received a visit from an Italian monk named Gregory, to whom his examination had been committed. He was accompanied by two other monks who were to act as witnesses. After a long conference touching his age, property, manner of living, associates, relations, and similar subjects, Gregory at last came to the matter in question.
Gregory.—“But, Anthony, you must be a liar and deceiver, for I have been credibly informed that yourself, and all your friends, were of the cursed race of Israel.”
Anthony.—“It is false, we were all honest Frenchmen, and Christians, followers of Jesus.”
Gregory.—“Nay! but you were Jews, for instead of baptizing your infant children, you have all the males circumcised.”
Anthony.—“You do very wrong to accuse us of that practise; for it is something of which we are entirely innocent.”
Gregory.—“Hey! do you then baptize your children?”
Anthony.—“We do not, neither do we circumcise them.”
Gregory.—“Nevertheless, you must be Jews, since you say that the law of Moses is still binding.”
Anthony.—“We say that the ten commandments are still binding.”
Gregory.—“Yes, and instead of observing the festivals of the holy church, and honoring the holy day of the Lord, on which he rose from the dead, you were accustomed to meet for worship upon the old Sabbath, or Saturday.”
Anthony.—“We did, indeed, rest and attend divine worship upon the seventh day, even as God commanded.”
My limits will not permit me to transcribe the remainder of this interesting conversation. Anthony, with his associates in misfortune, were subsequently burned in the market-place in Toulouse, and all died praising God that they were worthy to suffer for his name. Hundreds of others, of whom the names of Jean de Borgen, Matthew Hainer, Auguste Rivière, Philippe Nicola, and Henri Maison, have been preserved, were accused of, and confessed to, the same.—Pages 86-88.
Note the date of the commitment of these Sabbath-keepers to the Toulouse prison. It was a few weeks before the discovery of the New World by Columbus. The Reformation was beginning, though Luther, who was to be used as leader in it, was at this time but a boy of eight or nine. Soon the papacy was to find itself unable to check the protest against papal error. In northern Europe and in the New World the forces of Protestantism were to gather, and again the message of the saving gospel and of Sabbath reform was to be heard in southern France.
As Daniel the prophet in vision saw the papal power casting down the truth of God and tramping upon it, he heard the question asked, “How long?” The answer was, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” The hour of the cleansing of the sanctuary began in 1844, and from that time the advent message has been rising to give again the light of God’s truth to these lands where once Sabbath-keeping witnesses were silenced at the martyr’s stake. The time so long foretold has come, and the definite message is preparing the way swiftly before the coming of the Lord.
W. A. S.

Editorial

By Editor

As the time of testing and trial that is to prove the last generation of men draws on and increases in severity, it is well to take to heart the admonition of God through the beloved disciple: “Let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. And this is the promise which he promised us, even the life eternal. These things have I written unto you concerning them that would lead you astray. . . . And now my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming.”

Mass-Meeting on Religious Liberty and Prohibition

By C. M. S.

THE largest and most enthusiastic meeting that has yet been held over the question of temperance and Sunday legislation in the District of Columbia was that held under the auspices of the Religious Liberty Bureau in the National Rifles’ Armory Hall, Ninth and G Streets, Washington, on the evening of March 11. There was an audience of about seven hundred present, and it was evident from the very beginning of the meeting that the audience was deeply interested in the issues under discussion.
The meeting opened with the singing of the hymn “America,” and Prof. B. G. Wilkinson, of the Foreign Mission Seminary, offered prayer. Elder K. C. Russell, chairman of the Religious Liberty Bureau, acted as chairman of the meeting, and gave the opening address, which was enthusiastically responded to again and again on the part of the audience. He made it plain at the outset that the purpose of the meeting was not to oppose religion, but to oppose religious legislation,—the enemy of religion,—and to advance the interests of prohibition—the true and only effective enemy of the liquor traffic. He showed the fallacy of the charge that prohibition does not prohibit and of that other declaration that prohibitory laws invade the natural rights of mankind. The following is a short summary of that portion of that address which had to do with religious legislation:—
It should be a source of regret to every Christian patriot and liberty-loving citizen of the capital city of this great nation that it becomes a necessity to call a mass-meeting to protest against proposed religious legislation. This nation, of which this city is the capital, was founded upon the grand principle of civil and religious liberty, of a total separation between the church and the state, as is expressed in the First Amendment to the United States Constitution, which says, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” How fatal it would be to a nation which has stood in the past as a beacon light to all other nations, illuminating them with the spirit of true freedom, should she turn back upon the magnificent record she has made in maintaining the rights of conscience.
The proposed legislation to secure a Sunday law for the District of Columbia, should it pass, would be a long step backward, and in the end would result in all the evils that must inevitably follow in the train of religious legislation.
Some people are deceived in thinking that this movement to secure a Sunday law for the District of Columbia is not a religious one. All who have watched the development of this movement must know that it is religious, and religious only.
Several mass-meetings have been held by the clergy of this city to create public sentiment in favor of a Sunday law in the District. It was plainly demonstrated by all those who spoke at these meetings that the movement was a religious one.
The chairman at a mass-meeting held February 26, in the New York Avenue Presbyterian church, when referring to the day they desired to have protected by law, called it the Sabbath in every instance. Another most dangerous argument advanced in his effort to create sentiment in favor of the proposed legislation for Sunday observance, was that of “public opinion.” The thought was emphasized that lawmaking bodies could be influenced by “public opinion.” This sentiment should be a source of alarm to every citizen, for the history of the past furnishes an awful commentary upon such a principle as a basis for action. Public opinion is responsible for the crucifixion of Christ, for the martyrdom of all the apostles save one, besides teeming millions of the saints of the Most High. The question should not be, What is public opinion? but, What is right?
The state has no right to dictate to any man which day he shall observe as a sabbath, or whether he shall observe any day at all. The legitimate province of the state is to keep men civil, but not attempt to make them act religiously.
The District Commissioners and every Congressman should oppose every attempt by the religio-political class of citizens, who are seeking for that which, in the end, will prove destructive to our government, and result in religious intolerance and persecution.
The chairman then introduced Miss Margaret J. Bilz, national lecturer of the medical temperance department of the Woman’s Christian Temperance Union, the subject of whose address was “Why Prohibit the Liquor Traffic?” It was a stirring address, and was well received by the audience. She showed the history of the saloon’s establishment and the purpose of the business, and gave a graphic portrayal of the results of its operation. The last half of her address was devoted chiefly to a comparison between the conditions existing in prohibition territory and in territory where the traffic is legalized, and the showing was something over which every prohibitionist has reason for deepest satisfaction. The statements of liquor traffic managers and abettors in reference to the failures of prohibition were shown up in their true light, and the commentary was an interesting and profitable one. Her declaration that “nothing short of prohibition would satisfy” was enthusiastically applauded.
At the close of this address the audience joined in singing “Sound the Battle Cry,” and the chairman introduced Elder G. B. Thompson, who spoke upon the question, “Is Sunday Legislation Religious Legislation?” He said, in part:
All the persecution that has darkened the earth has been caused by religious legislation. A union of the church and the state, with the religious legislation that must follow such a union, has turned some of the fairest portions of the earth into a wilderness and shambles. There was a time when this same evil principle was dominant in this country. Some sigh for the “good old Colonial day” and a “breath of puritanism;” but think what that would mean if carried out throughout this country. It would mean the banishment or the death of those who do not believe as the majority do in things religious. In those “good old Colonial days,” they would take a good old Quaker and burn a hole through his tongue because he said “thee” and “thou” and differed from the majority in religion. They persecuted the Baptists because they differed with them in reference to the mode of baptism and other things. A sea captain who returned home on Sunday morning from a long voyage was seen to kiss his wife. Some Puritan brought him to trial and compelled him to pay a fine. The First Amendment to the Constitution of the United States was adopted to prevent forever in this country a repetition of such experiences, and to keep the church and state in this land forever separate.
We are told that Sunday laws are mere police regulations, civil enactments, and not religious. If that were true, the state would have a right to enact such legislation; but it is not true. Sunday is an institution of the church and not of the state. Sunday was adopted into the church from the pagans in the early centuries; and thus becoming an institution of the church, all legislation in its behalf is religious legislation, and therefore outside the province of the state. The only thing that can make binding upon mankind a day of rest and worship is the divine law, and that is religious,
and not civil. If it is only a civil observance of the day that is wanted, then the laws that regulate a man’s conduct on the fourth of July will regulate his conduct on Sunday.
Elder Thompson showed by numerous quotations from those able to speak authoritatively upon the subject that Sunday legislation is religious legislation and is based upon religious obligation; also that Congress had already declared (in 1829 and 1830), in committee reports on a proposed Sunday law, that to pass such a bill would be to decide a religious controversy by law. This address closed with an earnest appeal to the people to refuse to assist in the work of promoting religious legislation. The address held the audience well, and received their hearty approval.
Elder A. G. Daniells followed Elder Thompson, speaking upon “The Dangers of Religious Legislation.” The following is a brief summary of his discussion of that theme:—
Mr. Chairman: It has been clearly proved here to-night that legislation in behalf of the observance of Sunday as a day of rest is religious legislation. For that reason, all lovers of Christianity and of the American idea of civil government should stand opposed to such legislation. Religious legislation by civil government is subversive of the highest interests of both the church and the state.
Law means force, and force can not of right be used in matters of religion. The religion of Jesus Christ deals with the conscience—the most sacred gift of God to man. It is a matter between a man’s soul and his God. For this reason the divine Author of Christianity says: “Hast thou faith? have it to thyself before God.” Rom. 14:22. Even Christ, when among men, did not use coercion. He said: “If any man hear my words, and believe not, I judge him not.” John 12:47. In harmony with all this he says that “every one of us shall give account of himself to God.” Rom. 14:12. This liberty to believe or not to believe, to do or not to do, in matters of faith and religion is peculiar to the religion and teachings of Jesus Christ. All other religions advocate force, and resort to law or to the sword or to the Inquisition to gain adherents and to secure obedience. Who does not reflect with horror upon the unspeakable cruelties inflicted by the sword of Mohammed, the Inquisition of the papacy, and the blue-laws of the Puritans? And yet, all this was done in the name of the church and of the state for the good of the people. Sunday is an institution of the church; Sunday laws are religious laws; law means force, fines, and penalties; so Sunday laws mean force, fines, and penalties to those who can not conscientiously submit to religion by law; and that means persecution. All history warns us against such a course of procedure. The Roman empire furnishes an awful lesson in this matter. Rome committed the most horrible cruelties against her own subjects in her attempt to enforce upon all the religion of the majority. In the end she signally failed and crumbled to pieces. Then the Ro-
Roman Church resorted to the state for power to enforce her dogmas upon the people. One of those dogmas which she desired to enforce was this very Sunday rest-day dogma which is agitating this city at this time. First she secured a law prohibiting labor, then a law prohibiting games and amusements, then laws compelling all to attend church and receive religious instruction.
The address closed with a clear statement of the terrible results of religious legislation and the injustice of all laws seeking to regulate and control religious observances and to hamper the consciences of men.
Elder W. A. Colcord gave a brief review of the Sunday bills now before Congress, and some pointed history relative to the matters under consideration. At the conclusion of Elder Colcord’s remarks, Prof. Frederick Griggs introduced the following resolutions:—
1. Resolved, That we, citizens of the District of Columbia, assembled in the National Rifles’ Armory, hereby express our profound belief in the Christian religion as set forth in the Sacred Scriptures; and that it is the divine mission of the church to proclaim this gospel to all the world.
2. Resolved, That we recognize civil government to be of divine appointment, ordained of God to rule in all things civil, and that it is the duty of all men to render loyal obedience to civil government in the exercise of its rightful authority.
3. Resolved, That we hereby reaffirm our belief that religion and civil government occupy different realms, and that the church and the state should be kept forever separate, in accordance with the teaching of the divine Author of Christianity in the words: “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s;” and as expressed by the First Amendment to the Constitution of the United States, which declares, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”
Whereas, Sunday is a religious institution, and all legislation in behalf of its observance is religious legislation; and,—
Whereas, Religious legislation by civil government is contrary to the principles enunciated by Jesus Christ, and is also subversive of the fundamental principles upon which the American government was founded; therefore,—
4. Resolved, That we do hereby respectfully, but most earnestly, protest against the passage of the bills now before Congress which look to the enforcement of Sunday as a day of rest; and, further,—
5. Resolved, That we continue to use our influence and our energies to prevent this proposed legislation, and to perpetuate among all men the blessings of civil and religious liberty.
Whereas, The public sale of intoxicating liquors is a most prolific source of crime, a menace to the peace, prosperity, and good order of society, and, through its entailed results of crime, divorce, debauchery, idiocy, insanity, and pauperism, a tremendous burden upon the state,—results incapable of being adequately
compensated for by any amount of revenue derived from the trade; therefore,—
6. Resolved, That we favor the prohibition of the liquor traffic, both in State and nation, and pledge ourselves to do all in our power for the suppression of this dangerous, expensive, and destructive traffic.
7. Resolved, That we request the Washington press and all lovers of the American idea of civil government to co-operate in maintaining the principles expressed in these resolutions.
The adoption of the resolutions was by a rising vote, which was practically unanimous. Such a meeting as this was a practical demonstration to the people of the District, and to those upon whom rests the responsibility of acting upon these bills, that public sentiment is not all in favor of a denial of the fundamental principles of our government upon the question of a union of religion and the state. What its effect will be upon this pending legislation only the future can tell; but it has served to bring the truth, and those that hold it, forcefully to the attention of the people of this great city and many of the legislators of the country and representatives of foreign governments. C. M. S.

The Offering for April 4

By I. H. EVANS

How rapidly the years come and go! Only a few more days, and the time for the April offering will be at hand. This offering appeals to the liberality of every Christian heart, for it is not an offering in behalf of the strong and those who are able to help themselves, but it is an offering for the poor, the aged, the fatherless and motherless little ones, without homes and without friends.
Scarcely any object in this world appeals more touchingly to our hearts than the helplessness of these unfortunate ones. To care for these aged people, to provide a home for these orphans and needy little ones, is both a duty and a privilege. Christ himself made it an imperative Christian duty which none who hope for heaven can fail to perform.
The prophet Isaiah sets forth this duty of Christian helpfulness when he says: “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; and if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” Isa. 58: 6-11.
The privilege of doing for the needy and unfortunate is a great privilege indeed. The Master reckons himself as the recipient of our bounty. He imparts to the giver of help to his helpless children the credit of giving to Christ himself. In Matt. 10: 40-42 we read: “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.”
It certainly is a privilege to every Christian to be able to give to Christ. None of us would neglect to give him shelter were he passing our way. None but would be glad for him to share our abode, with us, however humble it may be, were it our privilege to entertain Christ himself. While he is not personally on earth so that it is possible for us to give to him the hospitality of our homes, or bestow upon him the liberality of our hearts, nevertheless he is present to us in the person of these helpless, homeless ones who need our aid and charity. And we have it from the Master himself, that “he that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.” Even Christ recognizes the giving of a cup of cold water when given only in the name of a disciple.
Only one offering of this kind a year, calls for liberality at this time, on the part of each, if we have sufficient means to supply the many calls. Don’t forget the date—Sabbath, April 4; nor the nature of the offering: it is for the aged poor and helpless ones, and for the orphans among us. I. H. EVANS.

Valuable Testimony

THE following extract from one of our exchanges is worthy of being passed along:—
Dr. Ales Hrdlicka, of the United States National Museum, does not accept the claims put forth by a certain class of scientists, that man existed on the American continent many thousands of years ago. In a recent statement in the New York Herald he mentions fourteen sets of bones that have been found in the United States, Canada, and Mexico, for which an antiquity was claimed of from 50,000 to 250,000 years; but on close examination of some of them that were found in the lower levels of the earth, which apparently proved their great antiquity, he found marks of teeth upon them, indicating that some burrowing animal had been the means by which they had reached their position in the underlying “strata.” Thus is another “proof” of the inaccuracy of the Bible weighed in the balances and found wanting.
Position after position that has been positively taken against the Bible by “scientists” has been disproved beyond a possibility of reasonable questioning during recent years. The very stoneshave actually begun to cry out in defense of the Word of God, and the “refuge of lies” is being successfully assailed by the conscientious seekers after truth. But the most unexplainable part of the campaign lies in the continual augmenting of the ranks of doubt by accessions from the professed church of Christ at the very time when the testimony of the higher critics and purveyors of doubt is being impeached by evidence that can not be overthrown. The patient excavations and delvings in the crumbling mounds of ancient Chaldea, Assyria, and Egypt are bringing up witnesses that will leave this generation without excuse for doubting the Word of God.

The Sabbath in the New Testament

By W. A. S.

A VERY practical demonstration of the New Testament teaching regarding the Sabbath is found in the experience reported by Elder N. Z. Town, of South America:—
In a recent letter one of our lady canvassers writes: “In Durazno we found a woman and her daughter and husband who keep the Sabbath. They told us that about twenty-six years ago a man made them a present of a New Testament, and in reading it they discovered that we are commanded to keep the Sabbath, and they have kept it ever since. We visited them one Sabbath, and read the Bible to them and encouraged them.” Such an experience in these dark lands is a rare thing, and is truly encouraging. It shows that among these priest-ridden people the Lord has honest souls who will accept this message.
Take away the influence of tradition and custom, and none who read the New Testament or the Old could fail to see that the seventh day is the Sabbath. Over fifty times in the New Testament that day is called the Sabbath. And the language of the Scripture is the language of the Holy Spirit. Therefore it must be the day of rest, for Sabbath means rest. Then how can any who are led of the Spirit refuse to rest upon it?
More and more frequently we hear of people embracing the Sabbath solely through reading the Bible, knowing nothing of others keeping the day. The Holy Spirit is speaking to hearts that are searching for the truth for this time, and in many ways the Lord is showing how the work is to be cut short in righteousness.
W. A. S.

Note and Comment

On a recent public occasion Justice Brewer of the United States Supreme Court expressed himself thus:—
There is too much legislation. I don’t believe in legislation as a panacea for all evils. You can’t legislate a man into heaven.
An application of this sound principle might profitably be made in dealing with the demand for Sunday laws.
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