Review and Herald, Vol. 77, No. 27. (7/3/1900)

Review and Herald

Jul 3, 1900

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 3, 1900

THE TREASURES OF GOD'S WORD.

By Ellen G. White

MRS. E. G. WHITE.

“The kingdom of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth it, and for joy thereof goeth and selleth all that he hath, and buyeth that field.”

In his lessons Christ sought to reach the understanding through the actual occurrences and events that take place in this world. Instruction of the highest value is given in the parables by which Christ illustrated the spiritual character of his kingdom. The Great Teacher used the things of nature to reflect the wisdom of the Creator. Human life in all its bearings is similar to nature. Nature and human life obey the commands of God. They answer to his majestic, wonder-working power.

And he who created the world and made the lofty mountains, who opened the fountains of the great deep, who formed the mighty rocks and the lofty trees, has given man power to appreciate these wonders of earth and heaven, power to understand the lessons drawn from them by Christ. But human intelligence could never have originated these lessons, and neither can man understand them only as God by his Holy Spirit sanctifies the observation. When the mind is freed from perverting influences, it can receive and understand these lessons.

The field containing the treasure represents the word of God. As the treasure was found in this field, so by earnest searching, treasure is found in the Scriptures. The Bible is God's great lesson book, his great educator. All true science is contained in the Bible. Every branch of knowledge may be found by searching the word of God. But few are true Bible students. Few understand that it contains instruction not only in spiritual matters, but in all branches of knowledge.

Human reasoning alone can never explain the science of education. Spiritual eyesight is required to understand what the true higher education is. It is the education gained by searching the Scriptures, but it is strangely neglected. If men had closely, earnestly, continuously studied God's word, making the Bible its own commentator, the key with which to unlock Scripture, they would have been as much astonished at the golden treasures revealed as was the man who found the treasure in the field. But men have departed from God's great lesson book, and their senses have become confused.

When the word of God is laid aside for books that do not lead to God and to an understanding of the kingdom of heaven, education is a perversion of the name. Unless men have pure mental food, thoroughly winnowed from the so-called higher education, which is mingled with infidel sentiments, they can not know God. Only those who are co-workers with God can know what true education in its simplicity means.

Too often artificial knowledge is forced into the mind, to the perversion of true education. Little confidence can be placed in human reasoning. Were Christ in the world to-day, the veriest stripling in the schools would prate to him of so-called science. But Christ would answer: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye can not serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your Heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. . . . But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

These are precious lessons. The mountains, the rivers, the stones, are full of truth. They are our teachers. The instant the Lord bids nature speak, she utters her voice in lessons of heavenly wisdom and eternal truth.

But the fallen race will not understand. The laws of nature are supposed to control the God of nature. Correct lessons can not impress the minds of those who know not the truth or the word of God. The teachers in our world have borrowed their opinions. Many have forsaken the fountain of living water, the pure snow-water of Lebanon, to drink at the low, turbid streams of the valley.

Christ gave to the world a lesson that should be engraved on mind and soul. “This is life eternal,” he said, “that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God's word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing to-day what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.

How few realize that the Bible is the great instrument of God's government through probationary time! This Word is the direct unveiling of truth, and we need a far greater knowledge of its teachings than we now have. A man may go through all the grades of the schools and colleges of to-day; he may devote all his powers to acquiring knowledge: but unless he has a knowledge of God, unless he understands and obeys the laws that govern his being, he will destroy himself by wrong habits, by using tea, coffee, and strong drink.

Thus he thinks to brace himself up, but instead he loses his power of self-appreciation. He loses self-control. He can not reason acutely and correctly about matters that concern him most closely. He is reckless and irrational in his treatment of his body, and by wrong habits he makes of himself a complete wreck. Happiness he can not have; for his neglect to cultivate pure, healthful principles, that he may be a sound man, places him under the control of habits that ruin his peace. For a time he may be elated by the stimulus of alcohol, but this elation is followed by a corresponding depression, and by sluggish movements of the brain. His years of taxing study are lost, for he has destroyed himself. By indulgence he has destroyed the harmonious action of the different parts of the being. He has misused his physical and mental powers, and the temple of the body is in ruins. By acquiring earthly knowledge he thought to gain a treasure; and he laid his Bible aside, ignorant that it contained a treasure worth everything else.

Christ came to our world to reveal God. The gospel is his instrument of redemption. John testifies of Christ, “In the beginning was the Word, and the Word was with God, and the Word was God. . . . All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. . . . And the Word was made flesh, and dwelt among us, . . . full of grace and truth.”

Christ sought to win the minds of those who were absorbed in earthly things, and teach them of heavenly things. Had the teachers of his day been willing to be instructed by the Great Teacher, had they yoked up with Christ, co-operating with him in sowing the world with the pure seeds of truth, the world would have been converted, and prepared for the society of the royal family in the heavenly courts. Had the scribes and Pharisees united their forces with the Saviour, the knowledge of Christ would have restored the moral image of God in man. The Old and New Testaments would have been the lesson book of every school; for men would have realized that therein is found true science.

Christ's parables are far more than a representation of natural objects. In them is the power of true teaching, which brings conviction to mind and heart. This is not the conviction that logical reasoning produces, but a conviction deeper and more lasting.

The Lord Jesus is the model teacher, and he has given to the world the Old and New Testaments as a text-book. He who created our world, the Father and King of the heavenly world, knows just how to instruct the human family. Satan has been playing the game of life for the souls of men and women; but God has no pleasure in the death of the wicked; and when the Lord of life and glory came to this earth, he came to restore the moral image of God in man, and he left an example in his lessons that he desires all teachers to follow. These lessons teach men how to escape from the degradation of sin, that mind and heart may not be filled with cheap imagery by following the common tread of the world. They are a source of divine knowledge, which will qualify the student for the higher grade. If mind and heart are not perverted by false theories, if the light proceeding from him who is the light of the world is not quenched, students will obtain an education that will be accepted by God. The mass of rubbish that has been presented will be cut away from the education given in our schools.

There is no time now to fill the mind with false ideas of what is called higher education. There can be no higher education than that which comes from the Author of truth. The word of God is to be our study. We are to educate our children in the truths found therein. It is an inexhaustible treasure; but men fail to find this treasure because they do not search until it is within their possession. In this Word is found wisdom, unquestionable and inexhaustible wisdom, that did not originate in the finite mind, but in the infinite mind.

When man is willing to be instructed as a little child, when he submits wholly to God, he will find in the Scriptures the science of education. When teachers and students enter Christ's school, to learn from him, they will talk intelligently of higher education, because they will understand that it is that knowledge which enables men to understand the essence of science.

He who would seek successfully for the hidden treasure must rise to higher pursuits than the things of this world. His affections and all his capabilities must be consecrated to this search. Men of piety and talent catch views of eternal realities, but often they fail to understand, because the things that are seen eclipse the glory of the unseen. By many, man's wisdom is thought to be higher than the wisdom of the divine Teacher, and God's lesson book is looked upon as old-fashioned, so much so indeed as to be thought tame and stale. But by those who have been vivified by the Holy Spirit it is not so regarded. They see the priceless treasure, and would sell all to buy the field that contains it. In the place of bringing into our schools books containing the compositions of supposedly great authors, they will say, Tempt me not to disrespect the greatest Author and the greatest Teacher the world has ever known, who gave his life for us, that by his death and resurrection we might have everlasting life. He never makes a mistake. He is the great fountain-head, from whom all wisdom flows.

Those who make the word of God their study, who dig for the treasures of truth, will appreciate the weighty principles taught, and will digest them. As a result, they will be imbued with the Spirit of Christ; and by beholding, they will become changed into his likeness. They will teach like disciples who have been sitting at the feet of Jesus, who have accustomed themselves to learn of him, that they might know him whom to know aright is life eternal.

No one can search the Old and New Testaments in the Spirit of Christ without being rewarded. “Come unto me, all ye that labor and are heavy laden,” the Saviour says, “and I will give you rest. Take my yoke (of obedience) upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” The Great Teacher's invitation is before you. Will you willingly respond to it? You can not draw near, placing yourself as a learner at the feet of Christ, without having your mind enlightened, and your heart quickened with a pure, holy admiration. You will then say, “Blessed is he that cometh in the name of the Lord.”

Disobedience has closed the door to a vast amount of knowledge that might have been gained from the word of God. Understanding means obedience to God's commandments. Had men been obedient, they would have understood the plan of God's government. The heavenly world would have opened its chambers of grace and glory for exploration. Human beings would have been altogether different from what they are now, in form, in speech, in song; for by exploring the mines of truth, men would have been ennobled. The mystery of redemption, the incarnation of Christ, his atoning sacrifice, would not be, as they are now, vague in our minds. They would have been not only better understood, but altogether more highly appreciated.

In eternity we shall learn that which, if we had received the enlightenment that it was possible for us to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths that Christ longed to open to his disciples, but which they did not have faith to grasp. Forever and forever, new views of the perfection and glory of Christ will appear.

ALONE WITH JESUS.

By Peter Stryker, D. D.

Alone with Jesus! Oh, how sweet To sit, like Mary, at his feet, To look into his loving face, And feel the touch of his embrace! His hand in mine, my hand in his, My heart o'erflows with heavenly bliss. Before he speaks one gracious word, I look, and know he is my Lord. The chief among ten thousand he Is now to me, and e'er will be. Upon his bosom let me rest, And feel I am supremely blest.

Alone with Jesus! Oh, how sweet To meet him at the mercy-seat! To tell him every doubt and fear, Pour all my sorrows in his ear! And then, assured of pard'ning love, To rise all care and sin above, And from the foolish world retire, Resting on him, my soul's desire. He seems so near, so very near, He is so dear, so very dear, That earth recedes, and, lifted high, I seem to soar above the sky.

Alone with Jesus! Oh, how sweet! My heart is full, my joy complete. He speaks, and oh, such words I hear, So full of wisdom and good cheer! Love in his eye, love in his voice, How can I but in him rejoice? He condescends to speak to me, And says, “Dear one, I died for thee.” Then shall I not in prayer and praise My tribute to the Saviour raise? But sweetest far, with him alone, To hear him say, “Thou art my own.”

— Peter Stryker, D. D., in Christian Work.

THE PRODIGAL'S BROTHER.

By J. C. Franz

J. C. FRANZ. (Battle Creek, Mich.)

Much has been said and written and many sermons have been preached from the parable of the prodigal son; yet, like any other Bible subject, this one is by no means exhausted; and by the aid of the Holy Spirit much light and truth can yet be brought from this part of the great storehouse of truth. With these thoughts in mind, let us look for a little while at a phase of the subject to which our attention has probably not so frequently been called, but which should nevertheless receive our deepest study.

To my mind, the great love and mercy of God are as much manifested in the dealing of the father with the elder son, as with the younger. Yet how often do we read this parable and entirely ignore the existence of the former! Such, alas! is humanity. We study the Word that is to make us wise unto salvation, with only the prodigal son in view, and thus fail to see in ourselves the prodigal's brother, and to profit by the loving father's words and acts of entreaty to him.

Significantly enough the parable begins with the narration of the fact that “a certain man had two sons.” And while it is true that the largest part of the parable deals with the prodigal, we that have ceased to classify ourselves with him, although we may have stood in that position in the past, should not forget for a moment that the prodigal's brother comes in for a large share, yes, the largest share, of a father's boundless love; for, listen to this precious assurance, after the bitter complaining of that elder son: “Son, thou art ever with me, and all that I have is thine.” What more could he ask?

Christ, our elder brother, in a pre-eminent degree realized the truthfulness of the words just quoted. He said, “All things that the Father hath are mine.” John 16:15. But what will all this avail us if we do not make these words our very own? Will we not be found occupying the position of the elder brother in the parable, complaining and finding fault because the mercy of God is extended to others besides ourselves? Is this spirit not exactly opposite to that of our Elder Brother, and of the angels in heaven, who rejoice over one sinner that repents, more than over the ninety and nine that need no repentance?

But let us look a little further at the unjust remarks of our prototype, the prodigal's brother: “Lo, these many years do I serve thee, neither transgressed I at any time thy commandment [How many among us dare say as much as that?]: and yet thou never gavest me a kid, that I might make merry with my friends.”

Do we read all this, and then say: Well, that is certainly the truth so far as my experience goes? Have I not tried to do the best I could? Have I not toiled to advance the message? Yet my brethren have not appreciated either my labor or my sufferings. But these from the slums, who have devoured our Father's substance with harlots, have been taken in and given the best positions.

Thus far, my brethren, Satan would have us read, but no further, in order that, Belshazzar-like,

we might fail to glorify him in whose hand our very breath is. But let us not give Satan the advantage on this point by not reading the whole story. Rather let us read and read again, and study that next verse: “Son, thou art ever with me, and all that I have is thine;” and let our joy and merrymaking consist, as brought out in verse 32, in rejoicing over the finding of the lost, and the bringing to life of the dead.

Yet, some one says, after all, it is true that we have not much pleasure in this life. And I answer, If any one can sympathize with such, it is the writer. But I am also happy to be able to point out to you the remedy. As before intimated, Satan causes us to look on only one side of the subject; and as long as we allow him to do this, he gains the day. The following texts, if carefully studied, will be of great help: Heb. 2:10; 11:35, last clause; Isaiah 53; Acts 14:22; etc., etc.

J. O. BEARD

By J. O. Beard

100 A. D. AND 1900 A. D.

J. O. BEARD

100 A. D.

“WHEN heathen converts were received into the church, it was natural they should bring with them some taint of their old philosophy and former superstitions, and some fondness for the rites and ceremonies of their idolatrous worship. . . . Sometimes the teachers of religion were too indulgent to these prejudices; and in order that the gospel might be less offensive, tolerated, in their new converts, opinions and practices little consistent with it. . . . From these sources, therefore, we shall find spring up many of the errors and heresies that deformed the beauty and marred the peace of the church during the first three or four centuries.”—Wharey’s Church History, page 24.

This began to be done about the end of the first century, and was done “to remove the offense of the cross.” That is, in order to gain a greater number of members, the church did not require her converts to conform to the true measure of Christianity, but allowed them to retain, not only in their thoughts but also in their actions, much that was heathenish. Of course they expected to educate and lift up these unconverted “converts” to the true standard. But instead of so doing, the whole church was dragged down to this lower level. But this low standard of Christianity was again lowered “to remove the offense of the cross,” and again the church was dragged down. This was repeated until the church of Christ, dragged down to the level of the world, was made so popular that it became the fashion to unite with it.

Speaking of this condition, one historian says: “A pagan flood flowing into the church carried with it its customs, practices, and idols. . . . The greater part of Constantine’s pagan subjects, while in appearance Christians, remained in substance pagans, especially worshiping in secret their idols. But the church did not prevent the sin. . . . The church was then too weak to resist the abuses brought in by the inundation of paganism; further, it was no longer the upright and severe church of Christ; becoming vain of having many millions of adherents, it did not closely examine their faith.”—Gavazzi’s Lectures, page 290. Wharey’s Church History, page 24, says the Christianity of this and later times, “might be termed, without much impropriety of language, baptized paganism.”

In this way was the banner of truth trailed in the dust, and the crimson-dyed flag of sin flaunted to the world. Thus did the church turn from worshiping God to serving Satan. This is what caused the Dark Ages, and formed the papacy. All this naturally followed that first lowering of the standard of Christianity, and that was done in order to get those into the church who would not come unless they could still practice their pet indulgences.

1900 A. D.

“Methodist ministers from the New York Conference will go to Chicago next week to urge before the General Conference a revision of the rules prohibiting dancing, card-playing, and theater-going.”—Morning American, Creston, Iowa, April 25, 1900.

In giving the reasons for the proposed change the same paper quotes Dr. J. J. Reed, of New York, as saying: “I consider that the enforcement, or rather the retention—for they are not enforced—of the present regulations is cultivating a false standard of conscience among the young of our churches. Those who come in, frequently violate these rules about card-playing and dancing. The church is to some measure responsible.” That is, the standard was lowered enough to let these pleasure-lovers into the church without having evidence that they were truly converted. And, having got them into the church, it happened exactly as it did before—instead of lifting them up, they dragged the church down. But its rules still prohibit dancing, card-playing, and theater-going; and those who are deliberately and habitually breaking these rules made a solemn pledge, in the presence of their brethren and sisters in the church, faithfully to obey these very rules.

Thus it is plainly evident that the “false standard of conscience” that is being cultivated is that a person may deliberately and habitually violate a solemn and sacred pledge, and at the same time be a good Christian. And the remedy proposed is not to discipline and convert, or to dismiss, these lawless members, but so to amend the laws that they can enjoy their pet indulgences without breaking their word.

As a further reason for changing the rules, Dr. Reed says, “The fact that these rules exist drives away from the church many young people who would otherwise worship with us.” That is, the church must have members, and, in order to get those who are yet too honest to promise to obey rules that they have no intention of obeying, it is proposed to change the rules. And Dr. Reed is not alone in this matter. The names of Dr. George P. Mains and Dr. Joseph Pullman, both delegates to the Methodist General Conference, are given as

indorsing the proposed change, and one or two Conferences have been agitating in favor of the same. If the General Conference should not abolish these rules, it will make practically no difference; for it is openly admitted that they are violated, with no notice being taken of the violation; and also that ministers receive into the church young persons with the expectation that they will break their word by disobeying these rules.

In this is being plainly worked out, before our very eyes, an illustration of the steps that debased the church of Christ, and formed Babylon in its stead. Truly, these last days are perilous because proud, boastful “lovers of their own selves” have put on the form of godliness as a cloak to hide their sins. And emphatic is the command of God, “From such turn away.” 1 Tim. 3: 1–5. “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Rev. 18: 4.

PRESENT WISDOM VERSUS PAST FOOLISHNESS.

By H. E. Simkin

H. E. SIMKIN.

(Battle Creek, Mich.)

All will doubtless agree with the writer of the following clipping in calling such police duties “absurd.” The singular thing is that men can so easily see absurdities in the actions of past generations, but can not recognize them in the same conditions in their own time. In the time of Christ the Pharisees quoted the prophets with great zeal, and condemned those of their ancestors who persecuted the seers, while they themselves were persecuting the greatest Prophet the world ever knew.

Even so in our own times. Men see the absurdities connected with an attempted enforcement of religious duties by the State two hundred years ago, but will work with all their power to again bring about a similar condition of affairs by seeking legislation upon matters of conscience and individual accountability to God. All history teaches that the sowing of such seed begets the same kind of a harvest. Such will do well to heed the timely instruction given by Jesus of Nazareth in the words, “My kingdom is not of this world,” and, “Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.”

A somewhat absurd side of the police duties of the time of Anne and the early Georges related to the observance of Sunday. In this matter the church wardens became, as it were, semi-constables, and had power to fine every one one shilling who kept away from church on Sunday without sufficient reason. By the act of indulgence, those who chose might go to “meeting or conventicle” instead of church. No unnecessary work might be done on Sunday, nor might any goods, except milk and mackerel, be sold. If they were, the constables or church wardens could seize and sell them, one third of the penalty going to the informer, and the rest to the poor. The oath of one witness was sufficient, and the Christian spirit engendered by the system must have been truly edifying. Attendance at any sports or games on Sunday, or at bull-baiting, or “interludes and common plays,” subjected the evil doer to a five-shilling fine. Carriers might not travel, nor butchers kill meat, on Sunday, lest a justice fine them on a constable’s “presentment” (report).

In other ways, too, the police were almost as much concerned with religion as with vagrancy. They had to look out sharply for unlawful conventicles; that is, those held in unregistered places, and to see that non-conformists did not lock or bar their chapel doors during the service. If they did, they became an unlawful meeting, and either constables, church wardens, or overseers of the poor had to levy the fine imposed on them by justice’s warrant. “Popish recusants” also gave authorities a good deal of trouble. They had to keep a register of names and addresses, as well as those of their children and servants, and see that they did not move more than five miles from home after being acknowledged to be “recusants.” Infringement of this law meant forfeiture of all goods and land. They were not allowed to possess arms or ammunition, nor horses worth more than five pounds apiece, and by warrant from the lieutenants of militia the constable or his deputy could search any recusant premises for such things, and seize them for the king’s use. — London Gentleman’s Magazine.

WE SHALL RISE.

In the course of his wanderings among the pyramids of Egypt, Lord Lindsay, the celebrated English traveler, accidentally came across a mummy, the inscription upon which proved to be at least two thousand years old. In examining the mummy after it was carefully unwrapped, he found in one of its hands a small root. Wondering how long vegetable life could last, he planted the bulb in a sunny soil. In a few weeks, to his surprise and joy, a plant appeared, and a beautiful flower bloomed. This incident suggested to Mrs. S. H. Bradford the following lines:—

Two thousand years ago a flower Bloomed lightly in a far-off land; Two thousand years ago its root Was placed within a dead man's hand.

Before the Saviour came to earth, That man had lived and loved and died; And even in that far-off time, The flower had spread its perfume wide.

Suns rose and set, years came and went, The dead hand kept its treasure well; Nations were born, and turned to dust, While life was hidden in that shell.

The shriveled hand is robbed at last, The root is buried in the earth; When lo! the life long hidden there, Into a glorious flower burst forth.

Just such a plant as that which grew From such a root when buried low— Just such a flower in Egypt bloomed, And died, two thousand years ago.

Then will not He who watched the root, And kept the life within the shell, When those he loves are laid to rest, Watch o'er their buried dust as well?

And will not he, from 'neath the sod, Cause something glorious to arise? Aye! though it sleeps through countless years, Yet from that buried dust shall rise

Just such a face as greets you now, Just such a form as here we bear, Only more glorious, will arise To meet the Saviour in the air.

Then will I lay me down in peace, When called to leave this vale of tears; For "in my flesh shall I see God," E'en though I sleep two thousand years.

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