Review and Herald, Vol. 92, No. 15. (3/25/1915)

Review and Herald

Mar 25, 1915

Review and Herald Publishing Association · Washington, D.C. · Mar 25, 1915

The Instructor Temperance Annual

Teaching Uncle Sam Some Facts He Needs to Know

UNCLE SAM: “WELL, I DECLARE, I DID NOT KNOW IT WAS SO BAD! GUESS I WILL LET THE PEOPLE HAVE THE NATIONAL DEATH SENTENCE THEY ARE DEMANDING.”

THE WORK AND THE WORKERS

By Editor

Writing under date of March 8, Elder C. W. Flaiz, president of the North Pacific Union Conference, spoke of his own experience with the last number of the Protestant Magazine: “The March number of the Protestant Magazine came to our table last evening, and I read it through at one sitting. . . . In its field it is rapidly becoming authority; and as these problems are agitated, its circulation will surely increase.”

Elder R. H. Martin, who is located at Wilmington, Del., reports his experience in the following statements: “You will be glad to know that we circulated over 1,000 Free Press Extras in this city. They counted immensely with those not of our faith. I was literally besieged for them until Congress adjourned.”

The petition page of the Free Press Extra was used very widely, and a great number of petitions against the postal bills were sent to Congress.

Brother A. F. Harrison, general missionary agent of the Southwestern Union Conference, knows how to set a good example to others in the work of circulating our literature. After reading the March number of the Protestant Magazine, Brother Harrison was so impressed with its value that he went out and in two hours secured eleven subscriptions. If each worker would follow his example, the circulation of the magazine would be largely increased.

The last two editions of the first quarter of the Liberty Magazine, amounting to 40,000 copies, are exhausted, and still the orders are coming.

“I like the Protestant Magazine very much,” writes Pastor H. H. Burkholder, of Ohio. “And I find pleasure in passing on to its editor a word of appreciation for his vigorous defense of primitive Christianity and jealous regard for the fundamental principles upon which our national government was founded.”

This second number of the Liberty Magazine shows how the Catholic Church introduced a religious controversy into Congress for settlement, and was defeated in its efforts not only to restrict the freedom of the press, but also to secure special legislation authorizing the appropriation of government funds for its sectarian schools among the Indians. This number also deals with the prohibition question and recent Sunday prosecutions, hearings, and the defeats of many Sunday bills. It sparkles with interest from the first page to the last.

Brother Wm. Schmidt, one of the students attending Washington (D. C.) Missionary College, reports the recent sale of $11.85 worth of literature in a house-to-house canvass of just two hours in the city of Washington. During that time he took one order for a $5.00 binding of “Patriarchs and Prophets,” one for a $4.50 “The Desire of Ages,” sold 11 copies of the “War” Liberty, and 5 copies of the new campaign book “The World’s Crisis.” A number of the other students are also making their way through college by the sale of literature one or two afternoons each week.

The issue of Liberty Magazine for the second quarter is now ready. It is called the Eastern Question and Free Press Number. It gives the most interesting part of the Congressional hearing on the three bills which aimed to restrict the freedom of the press. This will make it an easy seller because of the nationwide stir over the important questions discussed in this issue.

Liberty Magazine for the second quarter deals with the European war and the Eastern Question in the light of prophecy. The picture on the front cover is a living and thrilling war scene, and ten striking war pictures are scattered through the body of the magazine. The back cover design is a striking cartoon on an attempt to abolish the freedom of the press. The pictures of those who spoke at the Congressional hearing for and against the postal bills which were designed to muzzle the press, accompany the speeches made. It is a very attractive and commanding number. Its very looks will sell it.

A FREE copy of the first quarter of Liberty Magazine was sent by our different conferences to every judge and lawyer in most of the States in the Union. Our people in the cities should now take the Free Press number to all these prominent men. By following up the work in this way, there will be no trouble in selling them other copies or in taking yearly subscriptions. Why not have the missionary society or the young people’s society order a club of 50 for $2.00, or 100 for $4.00, and try the plan? Some one ought to follow up this work in our cities and make effective the good work already begun.

Behold Your God!

By Ellen G. White

(Concluded) *

MRS. E. G. WHITE.

NONE knew better than Isaiah the depths of sin into which Judah had fallen. None knew better than he their need of a Saviour. “Ah sinful nation,” he exclaimed on one occasion, “a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward.” Isa. 1: 4. But when the prophet, like Saul of Tarsus at the gate of Damascus, had been given a view of his own unworthiness, there had come to his humbled heart the assurance of forgiveness, full and free, and he had arisen a changed man. He had seen his Lord. He had caught a glimpse of the loveliness of the divine character. He could testify of the transformation wrought through beholding Infinite Love. Henceforth he was inspired with longing desire to see erring Israel set free from the burden and penalty of sin. “Why should ye be stricken any more?” the prophet inquired. “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well.” Verses 5, 18, 16, 17.

The God whom they had been claiming to serve, but whose character they had misunderstood, was set before them as the great Healer of spiritual disease. What though the whole head was sick and the whole heart faint? what though from the sole of the foot even unto the crown of the head there was no soundness, but wounds, and bruises, and putrefying sores? Verse 6. He who had been walking frowardly in the way of his heart might find healing by turning to the Lord. “I have seen his ways,” the Lord declared, “and will heal him: I will lead him also, and restore comforts unto him. . . . Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.” Isa. 57: 18, 19.

The prophet exalted God as creator of all. His message to the cities of Judah was, “Behold your God!” “Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it:” “I am the Lord that maketh all things;” “I form the light, and create darkness;” “I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.” Isa. 42: 5; 44: 24; 45: 7, 12.

“To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.” Isa. 40: 25, 26.

To those who feared they would not be received if they should return to God, the prophet declared:—

“Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” Isa. 40: 27-31.

The heart of Infinite Love yearns after those who feel powerless to free themselves from the snares of Satan; and he graciously offers to strengthen them to live for him. “Fear thou not,” he bids them; “for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. . . . I the Lord thy God will hold thy right hand, saying unto thee, Fear not: I will help thee. Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy Redeemer, the Holy One of Israel.” Isa. 41: 10-14.

The inhabitants of Judah were all undeserving, yet God would not give them up. By them his name was to be exalted among the heathen. Many who were wholly unacquainted with his attributes, were yet to behold the glory of the divine character. It was for his name’s sake that he kept sending his servants the prophets with the message, “Turn ye again now every one from his evil way.” Jer. 25: 5. “For my name’s sake,” he declared through Isaiah, “will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. . . . For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.” Isa. 48: 9-11.

The call to repentance was sounded with unmistakable clearness, and all were invited to return. “Seek ye the Lord while he may be found,” the prophet pleaded; “call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Isa. 55: 6, 7.

Have you, reader, chosen your own way? Have you wandered far from God? Have you sought to feast upon the fruits of transgression, only to find them turn to ashes upon your lips? And now, your life plans thwarted, and your hopes dead, do you sit alone and desolate? That voice which has long been speaking to your heart, but to which you would not listen, comes to you distinct and clear, “Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction.” Micah 2: 10. Return to your Father’s house. He invites you, saying, “Return unto me; for I have redeemed thee.” Isa. 44: 22. “Come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.” Isa. 55: 3.

Do not listen to the enemy’s suggestion to stay away from Christ until you have made yourself better, until you are good enough to come to God. If you wait until then, you will never come. When Satan points to your filthy garments, repeat the promise of the Saviour, “Him that cometh to me I will in no wise cast out.” John 6: 37. Tell the enemy that the blood of Jesus Christ cleanses from all sin. Make the prayer

of David your own, “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” Ps. 51: 7.

The exhortations of the prophet to Judah to behold the living God, and to accept his gracious offers, were not in vain. There were some who gave earnest heed, and who turned from their idols to the worship of Jehovah. They learned to see in their Maker love, and mercy, and tender compassion. And in the dark days that were to come in the history of Judah, when only a remnant were to be left in the land, the prophet’s words were to continue bearing fruit in decided reformation. “At that day,” declared Isaiah, “shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.” Isa. 17: 7, 8.

Many were to behold the One altogether lovely, the chiefest among ten thousand. “Thine eyes shall see the King in his beauty,” was the gracious promise made them. Their sins were to be forgiven, and they were to make their boast in God alone. In that glad day of redemption from idolatry they would exclaim, “The glorious Lord will be unto us a place of broad rivers and streams. . . . The Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.” Isa. 33: 17, 21, 22.

The messages borne by Isaiah to those who chose to turn from their evil ways, were full of comfort and encouragement. Hear the word of the Lord through his prophet:—

“Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.” Isa. 44: 21-23.

“In that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.” Isaiah 12.

The Age-to-Come Doctrine

By J. O. CORLISS

— No. 3

Do Old Covenant Subjects Need a Second Probation?

J. O. CORLISS

THE hope of a post-mortem probation is the basis of every element of the Russell age-to-come theory. Underlying this doctrine, however, and in fact its mainstay, is the advocacy that no salvation is possible outside of new covenant provisions. Another step in the argument is that, inasmuch as those living prior to the first advent of Christ had not the benefit of new covenant provisions, which rightfully belonged to them, justice demands that the second coming of Christ must give them, through a second probation, the kind offices of his grace.

The proof of this assumption must, of course, rest in the evidence of Scripture statements as to the nature, design, and compass of new covenant relations. Very much is said, and in various ways, about a “due time” reserved for those who were kept in ignorance of the saving provisions of the new covenant, on account of not having lived during its reign. Upon this single expression is hung nearly every conclusion drawn for the edification of people in the age-to-come belief. But the Bible use of this utterance in connection with the work of Christ for humanity is not that those who lived in the Mosaic age are entitled to a second probation, to be awarded at the second coming of Christ, but that the ransom for man, as provided in the original plan, and pledged in Eden, that the “seed of the woman” should finally bruise the serpent’s head (Gen. 3:15), would be testified to the world in “due time.” 1 Tim. 2:6.

This was done at different times, through all the prophets, whose words of saving comfort were dictated by the Spirit of Christ, which was in them, and which led them in their earthly life walks. 1 Peter 1:10-12. These were “due times” (plural) when Christ was testified of through the divine word (Titus 1:3); and in the due time predicted for his appearance at these previous times, the Lord himself appeared and testified for himself of his mission to the world. Then again, referring to the “fullness of the time” in which the Saviour should come to earth, which was the “due time” for Christ to testify personally to the original plan, it will be seen that his testimony covered the needs of every age. He really did redeem those who had lived under the law. So also did he provide the way for those to become sons of God who should live at a later period. Gal. 4:4, 5; John 1:12.

Having positively redeemed those faithful ones of a former age, the best of evidence is in the fact that they had the benefit of a covenant which could save them, and embraced its provisions; for we have the positive statement that there is no other name under heaven whereby men can be saved except the name of Christ. Acts 4:12. But did the people of that remote age really believe in Christ as a Saviour?—Most assuredly. Abraham actually saw the “due time” of Christ’s testimony to God’s plan of salvation, and was made glad by the sight. John 8:56. It was this which strengthened him to forgo the experience of a temporal, earthly abode and willingly to wait for that heavenly city to descend, in complete fulfillment of Christ’s mission for the lost. Heb. 11:10; Rev. 21:3-5. God being no respecter of persons, the same faith which stimulated Abraham, could not justly have been withheld from others of his day. This being true, they could have no ground for hope in a second probation for a better knowledge of the ways of the Lord.

Moses also acted by faith in his choice of a life course. That faith, too, centered in Christ, and in the reward that only he can bestow. Moses chose rather to suffer affliction with God’s people than to enjoy the pleasures of Egyptian popularity for a brief period, because he esteemed, or accounted, the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward. Heb. 11:24-26.

At the time indicated by the foregoing Scripture reference, Egypt was the prominent nation of earth; and being accounted the son of Pharaoh’s daughter, Moses was at least a member of the royal family, and entitled to all the honors attending that high position. His hope in Christ must have loomed large indeed, to give up such splendid earthly prospects for a reward discovered only by faith. But his faith had a sure foundation; for day by day he and the whole house of Israel drank of the spiritual and eternal rock that went with them in their journeyings, and that rock was Christ. 1 Cor. 10:1-4.

It is true that in the atonement services of that time, probably the brightest emblem of heavenly glory was seen within the most holy apartment of the sanctuary, and by the high priest alone. But for the benefit of the multitude this same Shekinah was held aloft by night over the camp, as an assurance that the people therein were held under the watchful eye of the Lord Jesus, who was their leader and protector. By day the moving cloud intelligently directing the marching course of the multitude, was plainly visible to every eye which might be turned toward it. As the cloud and pillar were not hidden from any, neither were the blessings that followed in their wake. With all these things displayed in the world’s presence, would it be strange if aliens were attracted to the standard of Israel? And if some took their place under that standard, would not all others have the same privilege?

Could an impartial Creator refuse relief to any such?—No, indeed: on the contrary, in view of such possible contingencies, the infinite plan of redemption, provided at the very beginning, and that by an omniscient Being capable of discerning the minutest contingency of a

needy race, included ample stipulations for the admittance of “strangers” to a place in God’s earthly family. Not only so, but “one manner of law” was to govern both these and the house of Israel. Ex. 12: 19; Lev. 16: 29; 19: 34. Read these texts carefully, and then say candidly whether these needed a second probation in order to learn the ways of God. How could they need it after being granted the privilege of God’s household members, and being treated exactly as God’s own chosen people had been treated?

Besides these, time and space would fail to tell of Gideon, of Barak, of Samson, of Jephthah, of David, of Samuel, and of all the prophets, “who through faith subdued kingdoms, wrought righteousness, obtained promises.” Some of God’s witnesses were scourged, others stoned, and a few, at least, sawn asunder. Such were obliged to wander about covered with the skins of animals to avoid being tormented with cruel imprisonment. Did these have the faith of martyrs? Indeed, they were as loyal to God as ever were Christians of the Dark Ages, and have left a record in heaven of “good report,” to meet them at the reception of the eternal promise to all of Christ’s followers. Heb. 11: 32-40.

But one may say, All these cases were Old Testament history characters, and lived under what Pastor Russell and his followers claim to have been the old covenant. If his contention be true that none but those having the benefit of new covenant promises can be accepted of God, how could these have been saved without a second probation? Such a question is pertinent in view of the age-to-come theories, and must be clearly answered. Only the limits of space for this study forbid taking up that point now, but it must be reserved for another study. It is enough to say now that the expressions old testament and old covenant do not always mean the same thing.

It is true that they both have the one derivation, but technically they differ, on occasions. For instance, the old covenant, so called, was a local arrangement made with the Hebrew people, by which they were to become a peculiar nation, while all the books of the Bible relating to happenings prior to Christ’s first advent are placed under the title of the Old Testament. Very many of these events, therefore, took place in the period of the two thousand five hundred years which preceded the making of the old covenant at Sinai. It follows from this that most of those events, at least, were on record long before the old covenant was in operation, and do not belong under the jurisdiction of that instrument.

The question then arises, Under what arrangement did God regulate the doings of his people during those first twenty-five hundred years of the world’s history? This is an interesting point of inquiry which must wait for another study.

Glendale, Cal.

Him That Cometh Unto Me

“Him that cometh unto me I will in no wise cast out.”

The Schools of the Prophets

By M. E. Cady

— No. 3

The Word of God—the Bible

M. E. CADY

IN the previous article, we found that the youth in the schools of the prophets learned to read “the parchment rolls of the Old Testament Scriptures.” We also learned that one of the chief subjects of study was “the law of God, with the instruction given to Moses.” Undoubtedly the Word of God held the first place in all the instruction given in each of these schools established by the prophets, according to the plan God had given to Samuel.

In those schools the students did not have the complete Bible, but only that portion which had been written up to their time. In the two schools established by Samuel at Ramah and Kirjath-jearim, only the first five books of the Bible, known as the Pentateuch, were then written; and these were not in book form, but on parchment rolls. The following from the spirit of prophecy will give us some idea of how the Word of God was studied and taught in the schools of the prophets:—

“The manner of instruction was far different from that in the theological schools of the present day, from which many students graduate with less real knowledge of God and religious truth than when they entered. In those schools of olden time it was the grand object of all study to learn the will of God, and man’s duty toward him.”—“Patriarchs and Prophets,” page 593.

“The great truths set forth by the types in the service of the sanctuary were brought to view, and faith grasped the central object of all that system,—the Lamb of God, that was to take away the sin of the world.”—“Education,” page 47.

“As they studied the word and works of God, his life-giving power quickened the energies of mind and soul, and the students received wisdom from above. The instructors were not only versed in divine truth, but had themselves enjoyed communion with God, and had received the special endowment of his Spirit.”—Id., page 46.

“A spirit of devotion was cherished. Not only were the students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in him, and how to understand and obey the teachings of his Spirit. Sanctified intellect brought forth from the treasure house of God things new and old, and the Spirit of God was manifested in prophecy and sacred song.”—Id., page 47.

“True knowledge gives us the ability to apply to ourselves the great, grand truths of the Bible. To know how to apply and communicate truth is a great science. Let it be plainly understood that the teacher makes a great mistake who thinks that he has no more to learn. The teacher who thinks that because of age and acquisition of knowledge he has no more to learn, should understand that he needs to know how to communicate the truths of the Word of God in a pleasing, simple style that will bring out their attractive beauty. Some place the crib so high that those whom they teach cannot reach the food. They forget that the students have not had one-hundredth part of the opportunities that they have had to gain a knowledge of God. They are too high up on the ladder to reach down a helping hand, warm with tenderness and love, and deep, earnest interest. Let them step down from their exalted position, and say to the students: ‘I will no longer stand so far above you. Come up with me. We will see what we together can gain from a study of the Scriptures. As Christ has said, “Take my yoke upon you, and learn of me,” so I say to you, Let us step together. Let each one say, “Nothing that I am is credited to me.” Christ is the One who imparts all knowledge. You and I will find our power in learning from God how to understand the truths of his Word, and how to place these truths before others in their beauty and simplicity. As I try to teach you, I receive ideas from the Great Teacher. Thus I multiply my resources. I am learning how to advance to greater knowledge of the precious Book that brings to you and to me sanctification through the truth. I desire to consecrate to God all that I have and am. I give myself to him. I ask him to fill my heart with his love and meekness.

“‘Let us draw together. I have nothing that you cannot receive if you will open your mind to Christ’s teaching. The Lord has given his life for you and for me. The Bible is your guidebook and my guidebook. Let us study it together. By asking questions you may suggest to me ideas that I had not seen before. It may be that your way of expressing the truth that we are studying will bring great light into our class. If my explanation of the Word of God differs from your previous understanding, do not hesitate to state your belief. Precious light will shine upon us as in the meekness and lowliness of Christ we study together.’

“This is the way in which the schools of the prophets were conducted. Time was given in the class for a study of the ideas presented. Hearts were warmed, and the voice of thanksgiving was heard. The sacred gospel was humanized, as in the teachings of Christ. Much was accomplished for both teachers and students. Time was given for each one to partake of the heavenly repast,—to study the truths presented, and then to add the ideas that he had received from God.”—“Testimonies,” MS., July 27, 1902. See also “Counsels to Teachers,” pages 435, 436.

“The Holy Spirit was eagerly sought for in the schools of the prophets; its transforming influence was to bring even the thoughts into harmony with the will of God, and establish a living connection between earth and heaven.”—Id., June 19, 1908.

The Spirit of God was so manifestly

present in the schools of the prophets that when Saul, the son of Kish, just after his anointing, came into the presence of a company of the sons of the prophets; he began to prophesy with them. The Spirit of God was present in such power that when, later in life, Saul turned away from God and sent a company of men to capture David at Ramah, these men were not able to resist the influence of the Spirit of God, and began to prophesy. They returned to Saul, and acknowledged that a spirit was there which they could not resist. A second and a third company were sent, and had the same experience and gave the same testimony. Finally Saul determined to go and take David. But he and his company were overpowered by the Spirit, and prophesied also, as the others had. 1 Sam. 10:9-13; 19:18-24.

Not only were the Scriptures studied diligently and the exalted principles of truth applied to the daily life, but the Word of God was made the basis and foundation of all the education given in all lines of study.

“The Holy Scriptures were the essential study in the schools of the prophets, and they should hold the first place in every educational system, for the foundation of all right education is a knowledge of God.”—“Counsels to Teachers,” page 422.

“Let the school be conducted along the lines of the ancient schools of the prophets, the Word of God lying at the foundation of all the education given.”—Id., page 208.

The Sin of Covetousness

By Daniel H. Kress

D. H. KRESS, M. D.

“STRAIT is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” This applies today just as verily as in Christ’s day. The sin which bars the greatest number from finding the way to life is the sin of covetousness. Much is said in the church about pride, intemperance, and the need of living a pure life, while the sin of covetousness is seldom referred to, possibly because of its commonness.

The prophet Jeremiah, in referring to a backslidden church, whose members were saying, “We are wise, and the law of the Lord is with us,” said, “Every one from the least even unto the greatest is given to covetousness.” He accused the pastors of unfaithfulness in rebuking this sin. “From the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.” Jer. 8: 8-11. They prophesied peace to the church while covetousness was the ruling trait in the lives of its members.

Men may ease their consciences by paying an honest tithe, by giving one, two, or three dollars each week to foreign missions, and by keeping the Sabbath, and yet they may be covetous. God demands more than tithes and weekly offerings. Field Marshal Earl Roberts, just before going to the front in the present great war, in which he laid down his life, said: “There is but one duty for the British citizen at the present time: men and women, young and old, rich and poor, all alike must place everything at the service of the state. Nothing must be held back; time, energy, money, talents, even life itself, must be freely offered in this supreme crisis.”

The cause of Christ certainly demands nothing less than this today. This has always been the requirement. But it has not been much dwelt upon, for fear, possibly, that few would unite with the church. Jesus did not encourage the covetous to connect with him. He said to those, who, no doubt seeing much in his life that they admired, desired to follow him, “Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.” Luke 14: 33. To the rich young man, who came running and kneeled down before Christ, saying, “Good master, what shall I do that I may inherit eternal life?” Jesus said, “Sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.” This young man was nominally a commandment keeper. He no doubt paid his tithe, made offerings, and kept the Sabbath; but he was unwilling to forsake all. Although he was considered an ideal young man in the community in which he lived, the sin of covetousness proved his eternal ruin. We are informed that “he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples,” we are told, “were astonished at his words.” Mark 10: 17-24. All who would be followers today of Christ must renounce ownership and accept a stewardship. Covetousness is not confined to the rich. It is just as common among the poor. It dwells in every heart by nature. “From the least of them even unto the greatest of them every one is given to covetousness.”

In the time of refreshing referred to on page 126, Vol. IX, “Testimonies for the Church,” when the sick would be healed, miracles wrought, and a spirit of intercession would be seen such as was witnessed before the day of Pentecost; when great blessings would be received by the true and humble people of God, we are told, “Some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.” Covetousness, it seems, will be the point on which the final test will come to all believers.

In “Early Writings,” pages 266-269, we read: “I saw that Satan bade his angels lay their snares especially for those who were looking for Christ’s second appearing, and keeping all the commandments of God. . . . ‘Go,’ said he, ‘make the possessors of lands and money drunk with cares. If you can make them place their affections upon these things, we shall have them yet. They may profess what they please, only make them care more for money than for the success of Christ’s kingdom or the spread of the truths we hate. . . . We must keep in our ranks all the means of which we can gain control. . . . Make covetousness and the love of earthly treasures the ruling traits of their character. . . . When any shall attempt to give, put within them a grudging disposition, that it may be sparingly.’” We are also told that “as the servants of God appoint meetings, Satan with his angels is on the ground to hinder the work. . . . The grace of God and the light of truth may melt away their covetous, selfish feelings for a little, but if they do not obtain entire victory, Satan comes in when they are not under a saving influence, and withers every noble, generous principle, and they think that too much is required of them. . . . Every selfish, covetous person will fall out by the way. Like Judas, who sold his Lord, they will sell good principles and a noble, generous disposition for a little of earth’s gain. All such will be sifted out from God’s people.” Until the sin of covetousness is called by its right name—idolatry—and is cleansed from the church, we cannot expect God to open the windows of heaven and pour upon his church the latter rain.

In the same book, page 71, we find the following: “I saw that many were neglecting the preparation so needful, and were looking to the time of ‘refreshing’ and the ‘latter rain’ to fit them to stand in the day of the Lord, and to live in his sight. O, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation, therefore they could not receive the refreshing that all must have to fit them to live in the sight of a holy God.”

Before the day of Pentecost the church of Christ was cleansed from the sin of covetousness. The needful preparation for the reception of the Holy Ghost had been made by all who were there assembled, and the outpouring of God’s Spirit for service was the result. Men and women went forth from that meeting and sold their possessions and goods, and “brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.” Acts 4: 32-35.

“The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” Matt. 13: 44. It is possible to find the treasure, and admire it for a time, but never actually come into possession of it, because of unwillingness to sell all to make the purchase. It requires all to buy the field. The one who appreciates the true value of this treasure, who places the right estimate upon it, will not find it a hardship to make this exchange. For joy thereof he “selleth all that he hath, and buyeth that field.”

The Holy and the Profane

THE Scriptures of Truth recognize the difference between the holy and the profane, between the things consecrated to holy service and those designed for common use. Because Nadab and Abihu failed to recognize this distinction, the wrath of the Lord was visited upon them. The priests were required to take holy fire from the altar and put it in their censers when they went in before the Lord. The record is that Nadab and Abihu took common fire and “offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord.”

God has made a distinction between the tithe, which he declares to be holy, and the nine tenths of our income. He has made a distinction between the seventh day of the week and the six laboring days. We cannot, with impunity put forth our hands and take the Lord’s money and turn it aside to our own uses. We cannot with impunity trample upon the Sabbath of the Lord. There may not flash forth from his presence at the moment we do it a fire that will consume us, as the fire of God consumed Nadab and Abihu, but their experience is set forth as a warning of what inevitably will be visited upon those who have violated the holy things of God, as they violated them. “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” Eccl. 8: 11.

Continue reading: Willing Service