Review and Herald, Vol. 44, No. 16. (10/13/1874)

Review and Herald

Oct 13, 1874

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 13, 1874

THE TEMPTATION OF CHRIST.

By Ellen G. White

BY MRS. E. G. WHITE.

(Continued.)

PROFESSED Christians engage in feastings and in scenes of amusement which degrade the religion of Jesus Christ. It is impossible for those who find pleasure in church socials, festivals and numerous gatherings for pleasure, to have ardent love and sacred reverence for Jesus. His words of warning and instruction have not weight upon their minds. Should Christ come among the assembly who were absorbed in their plays and frivolous amusements, would the solemn melody of his voice be heard in benediction, saying, “Peace be to this house”? How would the Saviour of the world enjoy these scenes of gaiety and folly? Christians and the world unite, one in heart, one in spirit, in these festal occasions. The Man of sorrows, who was acquainted with grief, would find no welcome in these places of amusement. The lovers of pleasure and luxury—the thoughtless and the gay—are collected in these rooms, and the glitter and tinsel of fashion are seen everywhere. The ornament of crosses of gold and pearl, which represent a Redeemer crucified, adorn their persons. But the One whom these highly prized jewels represent finds no welcome—no room. His presence would be a restraint upon their mirth, their gaiety, and their sensual amusements, and would remind them of neglected duty, and bring to their remembrance hidden sins which caused that sorrowful countenance, and made those eyes so sad and tearful.

The presence of Christ would be positively painful in these gatherings for pleasure. Surely, none could invite him there, for his countenance is marred with sorrows more than the sons of men, because of these very amusements which put God out of mind, and make the broad road attractive to the sinner. The enchantment of these exciting scenes perverts reason, and destroys reverence for sacred things. Ministers, who profess to be Christ’s representatives, frequently take the lead in these frivolous amusements. “Ye are,” says Christ, “the light of the world.” “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.”

In what manner is the light of truth shining from that thoughtless, pleasure-seeking company? Professed followers of Jesus Christ who indulge in gaiety and feasting cannot be partakers with Christ of his sufferings. They have no sense of his sufferings. They do not care to meditate upon self-denial and sacrifice. They find but little interest in studying the marked points in the history of the life of Christ upon which the plan of salvation rests, but imitate ancient Israel who ate and drank and rose up to play. In order to copy a pattern correctly, we must carefully study its design. If we are indeed to overcome as Christ overcame, that we may mingle with the blood-washed, glorified company before the throne of God, it is of the highest importance that we become acquainted with the life of our Redeemer and deny self as did Christ. We must meet temptations and overcome obstacles, and through toil and suffering in the name of Jesus overcome as he overcame.

The great trial of Christ in the wilderness on the point of appetite was to leave man an example of self-denial. This long fast was to convict men of the sinfulness of the things in which professed Christians indulge. The victory which Christ gained in the wilderness was to show man the sinfulness of the very things in which he takes such pleasure. The salvation of man was in the balance, and to be decided by the trial of Christ in the wilderness. If Christ was a victor on the point of appetite, then there was a chance for man to overcome. If Satan gained the victory through his subtlety, man was bound by the power of appetite in chains of indulgence which he could not have moral power to break. Christ’s humanity alone could never have endured this test, but his divine power combined with humanity gained in behalf of man an infinite victory. Our Representative in this victory, raised humanity in the scale of moral value with God.

Christians, who understand the mystery of godliness, who have a high and sacred sense of the atonement, who realize in the sufferings of Christ in the wilderness a victory gained for them, would see such marked contrast between these things and the church gatherings for pleasure and the indulgence of appetite as would turn them in disgust from these scenes of revelry. Christians would be greatly strengthened by earnestly and frequently comparing their lives with the true standard, the life of Christ. The numerous socials, festivals, and picnics to tempt the appetite to overindulgence, and the amusements which lead to levity and forgetfulness of God, can find no sanction in the example of Christ, the world’s Redeemer, the only safe pattern for man to copy if he would overcome as Christ overcame.

Although Christ gained a priceless victory in behalf of man in overcoming the temptations of Satan in the wilderness, this victory will not benefit man unless he also gains the victory on his own account.

Man now has the advantage over Adam in his warfare with Satan; for he has Adam’s experience in disobedience and his consequent fall to warn him to shun his example. Man also has Christ’s example in overcoming appetite, and the manifold temptations of Satan, and in vanquishing the mighty foe upon every point, and coming off victor in every contest. If man stumbles and falls under the temptations of Satan, he is without excuse; for he has the disobedience of Adam as a warning, and the life of the world’s Redeemer as an example of obedience and self-denial, and the promise of Christ that “to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”

In professedly Christian gatherings, Satan throws a religious garment over deceptive pleasures and unholy revelings to give them the appearance of sanctity, and the consciences of many are quieted because means are raised to defray church expenses. Men refuse to give for the love of God; but for the love of pleasure, and the indulgence of appetite for selfish considerations, they will part with their money.

Is it because there is not power in the lessons of Christ upon benevolence, and in his example, and the grace of God upon the heart to lead men to glorify God with their substance, that such a course must be resorted to in order to sustain the church? The injury sustained to the physical, mental, and moral health in these scenes of amusement and gluttony is not small. And the day of final reckoning will show souls lost through the influence of these scenes of gaiety and folly.

It is a deplorable fact that sacred and eternal considerations do not have that power to open the hearts of the professed followers of Christ to make free-will offerings to sustain the gospel, as the tempting bribes of feasting and general merriment. It is a sad reality that these inducements will prevail when sacred and eternal things will have no force to influence the heart to engage in works of benevolence.

The plan of Moses in the wilderness to raise means was highly successful. There was no compulsion necessary. Moses made no grand feast. He did not invite the people to scenes of gaiety, dancing, and general amusement. Neither did he institute lotteries or anything of this profane order to obtain means to erect the tabernacle of God in the wilderness. God commanded Moses to invite the children of Israel to bring the offerings. Moses was to accept gifts of every man that gave willingly from his heart. These free-will offerings came in so great abundance that Moses proclaimed it was enough. They must cease their presents; for they had given abundantly, more than they could use.

Satan’s temptations succeed with the professed followers of Christ on the point of indulgence of pleasure and appetite. Clothed as an angel of light, he will quote Scripture to justify the temptations he places before men to indulge the appetite, and in worldly pleasures which suit the carnal heart. The professed followers of Christ are weak in moral power, and are fascinated with the bribe which Satan has presented before them, and he gains the victory. How does God look upon churches that are sustained by such means? Christ cannot accept these offerings, because they were not given through their love and devotion to him, but through their idolatry of self. But what many would not do for the love of Christ, they will do for the love of delicate luxuries to gratify the appetite, and for love of worldly amusements to please the carnal heart.

(To be Continued.)

Prophecy.—No. 9.

By W. H. Blaisdell

THE history of pagan Rome in its undivided state, as shown in our examination of the great image, reaches from B. C. 161 to A. D. 356. The division of the Roman Empire into ten kingdoms, as also previously shown, took place between A. D. 356 and 483.

Therefore this line of prophecy, brought to view under the symbols of four beasts, as thus far examined, according to the explanation of the angel, verse 7 and the first part of 24, reaches from the Babylonian Empire to the completion of the ten divisions of the Roman Empire, A. D. 483. The line of prophecy as brought to view by the great image reaches from the days of Babylon to the setting up of God’s kingdom, yet in it we are not informed of any particular events that would transpire in the history of nations, or among the people of God, between 483 (the time when the divisions of the Roman Empire were completed) and the setting up of the kingdom of God.

After bringing us down over the history of these four successive empires to 483, and informing us that Rome should ever after remain in a divided condition, the prophet then points down over the history of time to the final establishment of the kingdom of God without giving any instructions in regard to events that would occur during the intervening period to which we here refer.

But after being brought down to 483 in this line of prophecy, we find another power brought to view, as symbolized by the little horn with eyes like a man, and a mouth speaking great things, which is to act its part between 483 and the setting up of God’s kingdom. Verse 8, the last part of 24, and onward to 27.

Protestants generally agree that this horn symbolizes the papacy, the Catholic church. The three powers plucked up before it were the Heruli, the Vandals, and the Ostrogoths, in the years 493, 534, and 538, respectively.—Gibbon’s Decline and Fall of the Roman Empire.

Though these kingdoms were not utterly destroyed, yet they were compelled to quit the field by the power of the papacy and obtain their territorial limits in other places.

“And he shall speak great words against the Most High.” Verse 25.

In fulfillment of this, we find the papacy has assumed such blasphemous titles as the following: “Our Lord God the Pope,” “Another God upon Earth,” “Vicegerent of the Son of God,” and many others of like import.

“He shall wear out the saints of the Most High.” It is a fact well known, that more than fifty millions of Christians were put to death by that power during the long years of its bloody reign, from 538 to 1798, the twelve hundred and sixty years allotted to the supremacy of this power. Verse 25, and Rev. 12: 6; 13: 1–10.

“But the judgment shall sit, and they shall take away his dominion.” Verse 26. This seems clearly to refer to the providential judgment which fell upon the papacy at the end of its predicted reign, when, in 1798, Berthier, a French general, entered the city of Rome, took the pope a prisoner, and proclaimed the establishment of the Roman Republic. The history and reign of this apostate church, and the sufferings and slaughter of the saints during that long period of papal darkness and corruption, are here foretold—facts which were not pointed out in the great image of chapter 2. Thus we are brought down over the history of the world by a consecutive order of events from the days of the kingdom of Babylon to the year A. D. 1798. Though the supremacy of the papal power was broken in 1798, since which it has not been clothed with power to put the saints to death, yet according to the prophecy it was to continue, though with a power constantly diminishing till the coming of the Lord Jesus, then to be given to the burning flame, verse 11, and thus be destroyed by the brightness of Christ’s coming. 2 Thess. 2: 8.

His dominion was to be consumed unto the end. This language strongly indicates that the pope would not lose all his power as a civil ruler till a very short time before the end.

The last remnant of that civil power was taken away, when, in September, 1870, Rome was compelled to surrender to the troops of Victor Emanuel.

After leading the mind of Daniel down through that period of anguish and sufferings of the saints, and informing him of the sudden reverses of fortune which the papacy would meet, he is then pointed forward beyond it all, just a little in the future, to the time when “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Verse 27.

Here will those martyred ones, together with Daniel, and the saints of all ages, find a safe and quiet resting place, a peaceful and blissful abode forever. We now inquire, Where in this line of prophecy are we standing? The answer must be, far, far

down the stream of time, more than seventy-five years beyond the overthrow of papal supremacy, and even beyond the taking away of the last vestige of the pope’s temporal power, which must bring us very near to that kingdom which the saints are to possess forever.

Yes! His great prophetic chain extends from the kingdom of Babylon to the final establishment of the kingdom of God, and the world in its history has reached the last link in this chain, and is now standing in close proximity to the kingdom of God, and has only to wait for the ushering in of that grand and momentous event, till certain predictions relative to this last remnant of time as brought to view in other prophecies shall be fulfilled, the accomplishment of which, we have the best of reasons for believing, cannot be long delayed.

W. H. BLAISDELL.

THE SABBATH.

A bright spot, an oasis Amid earth's desert drear, The sweetest bud that blooms Upon the rose tree of the year. A miniature of Heaven hung Upon a chain of days, Worn on the breast of Father Time, To cheer our weary ways.

A soothing poem written in A volume of dull prose; A waft of soft spring melody Heard at the winter's close; The golden clasp that binds the leaves Of six days' episode, That God's own fingers shall unloose Across the Jordan's flood.

John Wesley’s Opinion of Unfaithful Ministers.

By E. G. R.

In the light of present truth upon the binding nature of all God’s commandments, the fourth not excepted, the following language from the pen of John Wesley places in a very unenviable position those professed ministers of Jesus Christ who openly and secretly oppose the work of God’s people in restoring the breach in his law, by making the Sabbath honorable. E. G. R.

“But if those who thus break, and teach others to break, ‘one of the least of these commandments, shall be called least in the kingdom of Heaven, shall have no part in the kingdom of Christ and of God; if even these shall be cast into outer darkness, where is wailing and gnashing of teeth;’ then where will they appear whom our Lord chiefly and primarily intends in these words,—they who, bearing the character of teachers sent from God, do nevertheless themselves break his commandments; yea, and openly teach others so to do; being corrupt both in life and doctrine?

“These are of several sort. Of the first sort are they who live in some wilful, habitual sin. Now if an ordinary sinner teaches by his example, how much more a sinful minister,—even if he does not attempt to defend, excuse, or extenuate, his sins. If he does, he is a murderer indeed; yea, the murderer general of his congregation. He peoples the regions of death. He is the choicest instrument of the prince of darkness. When he goes hence, ‘hell from beneath is moved to meet him at his coming.’ Nor can he sink into the bottomless pit without dragging a multitude after him.

“Next to these are the good-natured, good sort of men, who live an easy, harmless life, neither troubling themselves with outward sin, nor with inward holiness; men who are remarkable neither one way nor the other,—neither for religion nor irreligion; who are very regular both in public and private, but do not pretend to be any stricter than their neighbors. A minister of this kind breaks, not one, or a few only, of the least commandments of God; but all the great and weighty branches of his law which relate to the power of godliness, and all that require us to ‘pass the time of our sojourning in fear,’ to ‘work out our salvation with fear and trembling,’ to have our ‘loins always girt, and our lights burning,’ to ‘strive,’ or agonize, ‘to enter in at the strait gate.’ And he teaches men so, by the whole form of his life, and the general tenor of his preaching, which uniformly tends to soothe those in their pleasing dream, who imagine themselves Christians, and are not; to persuade all, who attend upon his ministry, to sleep on and take their rest. No marvel, therefore, if both he, and they that follow him, wake together in ‘everlasting burnings!’

“But above all these, in the highest rank of the enemies of the gospel of Christ, are they who openly and explicitly ‘judge the law’ itself, and ‘speak evil of the law’; who teach men to break (λῦσαι, to dissolve, to loose, to untie the obligation of) not one only, whether of the least, or of the greatest, but all the commandments at a stroke; who teach, without any cover, in so many words, ‘What did our Lord do with the law? He abolished it. There is but one duty, which is that of believing. All commands are unfit for our times. From any demand of the law, no man is obliged now to go one step, or give away one farthing, to eat or omit one morsel.’ This is indeed carrying matters with a high hand; this is withstanding our Lord to the face, and telling him that he understood not how to deliver the message on which he was sent. O Lord, lay not this sin to their charge. Father forgive them; for they know not what they do!

“The most surprising of all the circumstances that attend this strong delusion is, that they who are given up to it, really believe that they honor Christ by overthrowing his law, and that they are magnifying his office, while they are destroying his doctrine! Yea, they honor him just as Judas did, when he said, ‘Hail, Master, and kissed him.’ And he may as justly say to every one of them, ‘Betrayest thou the Son of man with a kiss?’ It is no other than betraying him with a kiss, to talk of his blood, and take away his crown; to set light by any part of his law, under pretence of advancing his gospel. Nor indeed can any one escape this charge, who preaches faith in any such a manner as either directly or indirectly tends to set aside any branch of obedience; who preaches Christ so as to disannul, or weaken in any wise, the least of the commandments of God.”

The Blessed Hope.

By W. D. Tucker

“WHEN Christ who is our life shall appear, then shall ye also appear with him in glory.” Gal. 3:4. How sweet and soul-inspiring are these few words, uttered by the apostle. We know by this that there is a time when we, poor mortals, shall “appear in glory” with our blessed Saviour. Here in this world, we find no glory. People hate and despise us, because we truly love Christ, and the gospel of his soon coming kingdom. Many cast us off from their friendship because they think we are poor deluded creatures, and know not what we are about. Every day we are persecuted and made a laughing-stock, by even professed followers of Christ, as well as by those of the world’s people who profess not. But such we must expect; for “All that will live godly in Christ Jesus shall suffer persecution.”

We are often compelled to bear heavy burdens—to partake of the cup of sorrow and distress—but through the midst of our tears, and heart-rending agonies, we behold One who is altogether lovely, the chiefest among ten thousand, who always has a kind word for every bereaved heart, and a balm for every wound.

Then let us always look up to Him “who is the author and finisher of our faith,” and let him guide us into all truth, whatever the consequences may be in this world—for we know that if we are only true and faithful to him, we shall in a little while enter into that quiet harbor of eternal rest, and “also appear with him in glory.” Is this not a blessed hope? Is it not a joyful thought to know that we shall soon and forever be saved beyond the trials and temptations, the cares and evil besetments of this life, in a world where joy shall be strung upon every harp, and shall burst forth from the lips of every ransomed soul, in the presence of the Lamb of God? Methinks I hear the echo of the voices of the Christian brother-hood exclaiming in glad response—Yes! amen! hallelujah! blessed hope!

But this blessed promise is only obtained “by patient continuance in well doing.” We must be holy; we must be sanctified; given up wholly to Christ, in order to gain eternal life. Dear brethren and sisters, let us start at once, and with a determination as firm as the everlasting hills, sanctify ourselves to the Lord and his service; for eternal life is worth winning and too precious a blessing to slip from our grasp. And you, poor weary soul, seeking rest in this dark world of sin and woe—pleasures that last but for a little season, and vanish away, leaving you comfortless—I bid you release yourself from Satan’s grasp and flee to the Rock of Ages, who, when he comes, will give you “a crown of life” that fadeth not away forever. Come now, without delay; “for behold, now is the accepted time, behold, now is the day of salvation.” Do not trust yourself till some future day to repent in, for it may be that while you are slumbering in your sins and iniquity, it will be forever too late. Then let us watch and pray; for

Soon the clouds of glory breaking, Will reveal our Saviour dear; Soon to conquer sin and Satan, Will our blessed Lord appear.

—W. D. TUCKER, in Biblical Messenger.

Economy a Christian Duty.

By C. A. Osgood

Most men feel and act as though the property they possess was their own in the fullest sense. They do not realize that they are accountable to God as stewards for the use they make of it. Yet the Scriptures teach that “God will bring every work into judgment with every secret thing.” This must include that part of the doings of men which has reference to the disposal of what they possess.

The same book also says that “the silver and the gold are the Lord’s”; that “the earth is the Lord’s and the fulness thereof.” The last expression, “the fulness thereof,” means all that is within or upon the earth. Thus God owns the whole. Then men are only agents or stewards appointed to do his will, to carry out his purpose, in their use, who must give an account to him how they are used. The true Christian feels and knows that “he is not his own,” that he is the Lord’s, having been “bought with a price.” If he himself belongs to the Lord, then what he has in his possession, of earthly goods, belongs to the same great and good being, and he is not at liberty to consume it upon his lusts, for his own selfish gratification; but he is most sacredly bound to use it as a faithful steward, the best he can to glorify God, and to carry forward his work.

It might seem that the Lord Jesus, who could feed thousands of people with five loaves of bread and two small fishes, would not care what became of the pieces that were left when the meal was over; but not so; he said to his disciples, “Gather up the fragments that remain, that nothing be lost.” Are we disciples of Christ in these last days? Let us attend to the instruction here given. He thus teaches us the importance of taking care of the fragments. And if we ought to save all these, how much more should persons of great wealth take care how they spend money lavishly for their own pleasure. How important it is that they so use it as to be “rich in good works,” and become rich toward God.” But while they use means freely for fast horses, splendid carriages and harnesses, fine houses and clothes, rich food, &c., they must withhold from God and his cause just so much, and so oblige themselves to give a fearful account of their stewardship at last.

It is not to be expected that many rich people, in this covetous age, will engage faithfully in helping forward the cause of truth with their means. They love this world too well to do this. They “cannot serve God and mammon.” Hence, persons of small means must take upon them the burden of this work. To warn the world of approaching danger is a very great and important work. To send the message to “peoples and nations and kings” will require large sums of money. For no object can money be spent half so well. There are many who, when calls are made for help, would be very glad to contribute for this precious cause, but they have no means, or

not as much as they wish, when the time comes to help, simply because they have used it, perhaps a little at a time, it may be for things that are useless, it may be for things that are really hurtful! It may have been to buy some book which was of no real benefit. It may have been some toy, or fancy article of dress or ornament; some article of clothing, more costly than was needed, or some extravagance in food, the main object of which was to gratify the taste for a few moments. Many of these little things, after a while, amount to a large sum! “Gather up the fragments, that nothing be lost.” How often might food be saved, and the expense of living be made less, if a little forethought and labor were employed. How many clothes, by a little repairing, might be serviceable a much longer time than they now are, and thus means be saved to send the bread of life to the destitute.

As we draw near to the Judgment, how important these things should appear to us. It is only by close economy, by using our means the best we can for God, that we can reasonably hope for the approval of Him who has intrusted to us means to be used in his service. He is soon to return to reward his servants, and is it not to be feared that many will then appear to be unprofitable servants who have but little idea now that this is the case? Now things appear in a false light. To gratify self seems of great consequence; but it will not be so then. Then to have the approbation of the Nobleman who has commanded us to occupy till he shall come, will appear of infinite consequence. And then it will be too late to attend to these things. Let us be faithful now. C. A. Osgood.

Neglected Duty.

By C. GREEN

Neglected duty always brings dearth to the soul. Whatever be that duty, if not promptly and heartily performed, the Spirit of God is in a measure withdrawn, causing us to feel the effect of thus neglecting its promptings.

Neglected duty brings darkness to the mind, as well as coldness to the heart. This causes us to be blind to our own faults and sensitive to the failings of our brethren. The duty may have been a small thing of itself; but these little foxes destroy the vines, and the consequence is, that the clusters of Christian graces that should hang on every branch are in time wholly destroyed. As the Christian character is made up of little duties, each in its place forms the wall which in time constitutes the building; so the moment that any of these duties are neglected, then the character suffers loss, and the part already reared is liable to go to decay from lack of fresh material which is necessary to be continually applied in order to render it strong and self-sustaining. God has appointed the way whereby we may secure the grace needful for the performance of every duty; but it is for us to act as though we desired that grace; then in the discharge of duty we obtain the blessing.

When, through the lack of watchfulness and prayer, we fall under the power of temptation, our only course of safety is to find our way back to the path of duty, and be no more neglectful, but in the fear of God perform our humble task, that Satan and an evil heart may no more gain an advantage over us.

Have we neglected the light given us, and permitted doubts and unbelief to gather like shadows over us? Let us no more neglect that light, lest we become lost in the maze, and stumble upon the dark mountains of unbelief. Have others been burdened by our neglect of duty? We may not have so good an opportunity as now to resume our burden; so let us now resume it, though it be a cross, and brings care, perplexity, and pain, with it.

It sometimes happens that we must bear others’ burdens. What of that? If they are too weak to carry their own load, we are required to help. Brotherly love calls on us to do it; it is our duty. If others are careless, indolent, or indifferent to duty, we may in such a case be called upon for a time to carry a double burden. God’s work must be done, and we may through his grace and for his glory often do that which will even surprise ourselves. Though the flesh be weak, if the courage be good, and the faith strong, almost insurmountable obstacles may be overcome.

The light shines to guide us from this dark world to one of light and glory, but along the path we are to tread, is many a lion chained, many a cross to take up, and many a burden to bear; but if all are met with courage and meek resignation, we will at last be permitted to share in that rest that God in his goodness has prepared for his people.

A character fitting us for that rest is not formed from a love of ease, and neglect of duty, but in the faithful discharge of all we are able to do in the cause of God for his glory and the good of our fellow-men.

C. GREEN.

Battle Creek, Mich.

Without God We Can Do Nothing

Without God's assistance we can do nothing; John 15:5; 2 Cor. 3:5; and without God's blessing, all we do will come to nothing.

“The Signs of the Times.”

UNDER this caption the Central Baptist, published in St. Louis, Mo., makes the following statements, which we have reason to fear are as true of most other denominations as of the Baptist,—and “the sad picture” certainly does not look as if we were gradually gliding into the millennium of a converted world:—

“Never before could we count up so many vacant pulpits. Why are they vacant? Some of these churches which seem to be content in their orphanage are able to pay handsome salaries; and for every one a suitable minister could be found and supported. Is this a good sign?”

“We never before could name so many ministers without charges. Some of them cannot travel about on candidating tours. Their means are too small. Some of them are well educated and have a spotless record. What must be the state of religion in the country, and what the appreciation of the ministerial office, when men of worth are left without employment?”

“There are not a few ministers, some laboring for their flocks, some retired for a season, who are suffering intense anxiety, if not actually suffering for the necessaries of life, because their salaries are not paid. What shall we think of a church which will daily accept the labor of a pastor without remuneration? What must we think of a church which will make it uncomfortable for a pastor to remain with his people and then neglect to pay him his just dues?”

“Never within our recollection have the different institutions and enterprises founded under the sanction of our denomination, felt so severely the pinchings of poverty. In every part of the missionary field the laborers are suffering. Students of the ministry are compelled to leave their studies and seek secular employment, and teachers eminently qualified to give instruction in biblical science, are compelled against their tastes and wishes to seek other fields where education is considered of higher value.

“This is a sad picture; but a sadder one might be drawn without doing violence to truth.”

“And this sad state of things exists, notwithstanding the general awakening of last spring. The churches are cold. There are no revivals. It is difficult to draw the line in matters of morality between the church and the world. The public conscience is debauched, and if there is any higher life in the church, it is so far hidden in the private life of the few that society is unconscious of its presence. Whither are we tending?”—Messiah’s Herald.

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