PERHAPS the children have never thought of the meaning of the word review. It is "to view again," "to see again," "to take another look," but of course they cannot know the value of the repetition and drill which are needful to fix in their minds the lessons of the quarter.
Let the teacher endeavor to show the importance of having Scripture history and facts and texts so impressed on the memory as to be sure of them. God has given us this book as a guide to Heaven, and if we begin when young to store in our hearts its truths, it will prove a treasure more valuable than silver and gold.—Congregationalist.
Order in the Sabbath School
"LET all things be done decently and in order," is an injunction which should be specially observed in the Sabbath-school. This means promptness in attendance and in obeying the signals from the desk. It implies attention to, and participation in, all the general exercises, and reverential attitude during prayer. It is of great importance that we give attention to order and system, if we would be effective in our grand work of character building.—Sel.
Reasons Why Sunday-Schools Should Study the Old Testament.
By Howard Crosby
1. The New Testament cannot be understood without a knowledge of the Old. It is not merely nor chiefly that the Old Testament is quoted in the New, but the whole thinking of the Old Testament is inwoven into the New. The inspired authors were all (except Luke) Jews. They had been brought up on the Old Testament. With all but Paul and Luke, it had been the one only book of their library, and with Paul it had been the subject of profoundest study. The New Testament, therefore, like the Old, is a Jewish book. It is not a Roman, Grecian, or Egyptian book. It is a book that forms part of the one stream of revelation, and that is Jewish. Allusions to Jewish history and Jewish ecclesiastical customs, abound in it, and often lie hidden from the eye of the reader who is not familiar with the Old Testament. Hebraisms also are many in both style of sentence and style of thought in the New Testament, which need the Old Testament for an interpreter.
2. The Old Testament is a part of the gospel. The good tidings came to Adam and cheered the Old Testament Church in its patriarchal and Israelitish forms. These tidings came in prophecy and type. Our Lord said of the Old Testament Scriptures, "They are they which testify of me." John 5:39. The law was a pedagogue to bring men to Christ. This pre-Christian testimony and guidance is not to be set aside because Christ has come. It is full of illustrative power regarding all the gospel truth revealed in the New Testament. Not only does the New Testament illuminate the Old, but the Old illuminates the New, making the gospel all the clearer, and enabling us the better to define the Christian doctrines.
3. The Old Testament is God's revelation to man, and, therefore, demands every man's study. The idea that the Old Testament is a collection of old myths and the crude writings of semi-barbaric ages, is an idea begotten of infidelity and born in carnal ingenuity. Time is wasted that is taken to meet such learned folly. The principles of the divine government are unfolded in the Old Testament history and biography. Man's sinfulness and God's combined justice and mercy are set forth in attractive lessons, by the side of which, all human philosophies are distorted and impotent. God speaks in the Old Testament as much as he does in the New. The church in all ages is one, and the revelation is one. The church of to-day is the same which God led out of the land of Egypt, the same which God preserved in the ark. We cannot sunder the Old Testament from the New, without mutilating God's revelation and shriveling the church.—Howard Crosby, in O. T. Student.
The Work of Exposition
By Milton Spenser Terry
"ALL the great interpreters of the present day are probably agreed in this fundamental principle, that one who assumes to expound a written document must aim to set forth in clear light the precise meaning intended by its author. His work is to ascertain as closely as possible how the subject lay in the mind of the writer. The moment he imparts into that document his own notions, or any ideas foreign to the age and circumstances of the author, he makes himself a false teacher. He turns aside from the work of exposition, and practices imposition. By this procedure, meanings have been put upon words, and doctrines read into numerous texts that were never dreamed of by the sacred writers.—Prof. Terry."
Striving Not About Words
EVERY Sabbath-school superintendent should keep this idea prominently before the teachers: "Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers." 2 Tim. 2:14.
ADMINISTRATION OF DISCIPLINE
By Editor
The Church. No. 9.
THE prosperity of a church does not depend upon any one thing, to the exclusion of others. It has been said, "There is no royal road to learning." It is just the plodding, plebian, hard work which accomplishes the purpose. Even so there is no short cut to Christian perfection; no "single bound" by which we can land on the pinnacle of saintly grace. And what is true of the individual is true of the church. Indeed, the analogy is so complete that the strongest and most impressive figure used in the Scriptures to represent the church is that of the human body.
The health of the body depends upon the health of all the parts. No one part can be diseased and all the others be healthy. It is so of the members of a church; and we may apply the same rule to the various doctrines, duties, and graces which belong to the church. No one doctrine or duty can be depressed or neglected without marring the harmony of the system, or weakening the body.
A church should be well indoctrinated. We have no confidence in this sensationalism now called religion in which "only believe" is the sole standard of duty, and frequent ejaculations of "Praise the Lord," and "Glory to God," are taken as sufficient evidences of deep piety. Very often these expressions have a very hollow sound, and savor strongly of irreverence. We have been wont to attribute the stability of the Presbyterians to their constant and untiring efforts to train the young in the teachings of the Westminster Confession.
But no amount of indoctrinating, of preaching, of exhorting to duty, will ever keep a church in a healthy, prosperous condition without proper and prompt
ADMINISTRATION OF DISCIPLINE.
Paul says that all the holy Scriptures are "profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2 Tim. 3:16. Were we not fallen creatures; were there no warfare in our members against the law of God (Rom. 7:22, 23); were our powers always and altogether in a state of entire consecration to God, we should need only doctrine and instruction. But in our fallen condition, a revelation or a system of religion having no reproof, no correction, would be quite unsuited to our wants. Herein is shown the folly of mankind finding fault with the Bible; it does not suit them. But if it did suit them—if it were in harmony with their feelings—it could do them no good; it would be worthless as a guide to holiness and to everlasting glory in a kingdom where there can be no selfishness and sin. We all need reproof; we need correction; and he who gets nearest to God most feels his need of these, because in the light of his glory and perfection he sees more clearly his own weakness and imperfection—the depravity and perverseness of his fallen nature.
The Lord himself laid down rules of discipline. First, in the sermon on the mount he taught the necessity of a forgiving spirit; and he afterward carried it out in more full instruction in Matt. 18. In this chapter he teaches how to deal with those who offend; that is, those in the church; see verse 17. There are four steps to be taken as occasion requires; and these in the order in which they are given.
1. "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother." This concerns what are called "personal offenses;" if thy brother "trespass against thee." There are offenses not of this nature for which other rules are given. If the offending brother will hear, or be persuaded of his wrong, no further action is necessary. But, remember, it must be "between thee and him alone." It must not be talked around to the discredit of the erring one, who shows a willingness to correct his error.
2. "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." It is a truth that often he who refuses to hear the one against whom he has offended, will listen calmly and candidly to disinterested parties. It is an unfortunate phase in the operations of the human mind that we often brace ourselves against those whom we have injured, and have a natural unwillingness to be approached by them. This being so, the Saviour made wise and kindly provision to benefit the offending one in the way least repugnant to his feelings; first, to effect a reconciliation without any exposure, keeping it entirely between the parties; that failing, to take one or two who may use their influence to adjust the matter, or to stand as witnesses against the offender if he will not yield.
3. "And if he shall neglect to hear them, tell it unto the church." This is the last resort to bring the erring one to a sense of his wrong and his duty. Christ invested his church with authority to act in cases of offenses. If the offender resists the plea of the brother whom he has wronged, and the appeals of those who are taken as witnesses, he cannot refuse to hear the church if he has any regard for the cause of his Saviour, for the authority of God, or for his own welfare and salvation.
4. "But if he neglect to hear the church, let him be unto thee as an heathen man and a publican." The Lord recognized no power on earth higher than that of the church; and he who refuses to hear the church forfeits his standing and place in the body of Christ. It is a thing much to be lamented that some, we might say many, attach so little weight to the words of our Saviour in regard to the privilege and importance of church membership. They act as if they felt no sense of responsibility on account of this important relation. Quite frequently those who claim to be of an independent spirit, but who are really reckless, say, "If they want to turn me out, they may; I can live a Christian out of the church just as well as in it." But this statement is not true. If they mean that they can live as good Christians out of the church as they do in the church, they are probably right. But the church is the Lord's own institution, his own arrangement; and if any think they can live Christians, followers of Christ, as well outside of God's order and God's arrangement as they can within them, they are much mistaken. Everybody is of some use in his place; but out of his place he is mostly worse than useless. The Lord did not stop with the words we have quoted. He has caused to be placed on record a standing rebuke to those who regard church membership so lightly. After enjoining upon the church the duty to regard the incorrigible one as a heathen man and a publican, he added:—
"Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in Heaven; and whatsoever ye shall loose on earth shall be loosed in Heaven."
These are solemn words, and we shall have occasion to refer to them again. Would that their importance might be fully realized by all who have named the name of Christ and have taken the vows of the church upon them before the world.
The apostle Paul speaks very decidedly on this subject. He says: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." 2 Thess. 3:6. But this relates to another class of offenses. It is not a personal matter; it is for disorderly walk, contrary to the tradition, or doctrine, which the apostles delivered unto them. But the same care is to be exercised in such cases. Thus the same apostle says: "A man that is an heretic, after the first and second admonition reject." Titus 3:10. That is, a contentious man; "one who creates or fosters factions;" a disturber of the peace of the church. In regard to all such, an imperative duty is laid upon the brethren to preserve order in the household of faith by withdrawing from them.
Unless a church has been well instructed from the beginning it will be found no easy matter to administer discipline. Some are sympathetic by nature, even to a weakness; and some are so unfortunately constituted that they think it is a virtue to sympathize with wrong-doers. Of this sort are they who expend all their pity on criminals, reserving none for the injured party, for society, nor for the violated law. With them the worst criminal, if not the greatest hero, is yet the most interesting object upon which to bestow their favors. Justice is not among their list of desirable qualities. These will always stand in opposition to the exercise of discipline, under the plea of "charity." They overlook the declaration of the scripture which says that charity "rejoiceth not in iniquity, but rejoiceth in the truth."
And often these are silent in the open church, whenever any action becomes necessary, but they are busy in private, finding fault with decisions made and steps taken; bringing discredit upon the judgment of those whose duty it is to see that order is preserved, and that discipline is properly administered. Such make themselves subjects of discipline, for none are greater disturbers of the peace of the church; none create factions more readily and surely.
We have promised to notice cases which have actually arisen, that the difficulties which are noticed may be real, and not imaginary. Once referring to an individual whose course was injurious to the church and to the cause, one in authority made this answer: "We do not expect anything of him; we thought we would just let him alone, and he will drop off after a while, and be out of the way." But no church can afford to pursue such a course. First, it is duty to make every effort to correct the life of him who is walking disorderly; to save him if possible. Secondly, if this be not possible, the duty is plainly set down to "withdraw yourselves" from him, both for his good, and for the good of the cause. For his good, as discipline is designed to be reformatory, according to the words of our Saviour in Matt. 18, already examined. And Paul teaches the same thing. "If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." 2 Thess. 3:14, 15. For the good of the cause, as the truth is evil spoken of, the cause of Christ is reproached by him who walks disorderly, and not in keeping with his profession.
There are other reasons why no church can afford to let members drop off, or fall away, unnoticed or uncared for, which we will notice hereafter.
The Destruction of the Wicked
By Editor
THE Christian at Work says: "The bare thought that millions upon millions of our fellow-creatures—no matter for what cause—are going headlong to a perdition filled with torments, physical or mental, that shall know absolutely no end, overwhelms the serious soul not only with dismay, but with every ingenious device of interpretation possible in order to explain away the meaning and force of the scriptural texts that teach it." But what a pity that "every ingenious device of interpretation" is so readily accepted "to explain away" the force of the Bible, where the plain truth that "all the wicked will God destroy" is rejected with scorning.
"Be Strong and of a Good Courage."
By A. T. Jones
"BE strong and of a good courage" was the word of God to Joshua as the children of Israel were about to cross Jordan, and to enter the promised land; and this is his word to every one who enters his service. "Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed." And then he gives the reason, "For the Lord thy God is with thee whithersoever thou goest." "I will be with thee; I will not fail thee nor forsake thee."
There is nothing more certain than that the Most High rules in the affairs of men; and in the lives of those whose endeavor is to serve him, there is nothing more insisted upon than the unqualified recognition of this fact. The Saviour says the Father feedeth the fowls of the air. "Are ye not much better than they?" And the lilies of the field he clothes with more glory than all that in which Solomon was arrayed in the height of his wealth, grandeur, and power; then "How much more shall he clothe you." One sparrow, worth less than a cent, "shall not fall on the ground without your Father." "Fear not ye therefore; ye are of more value than many sparrows." We need not multiply these strong assurances of the Lord's care for his people, except to insert the all o'ershadowing one given by Paul: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" Rom. 8:32. If God's care for men led him to give his only begotten Son, for his enemies (Rom. 5:10); having given250him, how shall he not with him freely give all things to his friends? (John 15:14.) Will he freely give the greatest possible gift, and withhold the least? No, no! "All things are yours; and ye are Christ's, and Christ is God's." 1 Cor. 3:23.
It is plain therefore that to be without courage is to be without faith; for the Christian to become discouraged is simply to lose confidence in the goodness, the care, the love, and the promises of God. Yet how often we hear the plaint, "I am almost discouraged," expressed in a tone that plainly shows that the "almost" part of it is superfluous. But to all such the Lord says, "Have not I commanded thee? Be strong and of a good courage; . . . I will be with thee; I will not fail thee nor forsake thee." Christ is our example in this as in everything else. He was despised and rejected of men, he was a man of sorrows and acquainted with grief, the faces of men were hid from him, and by them he was not esteemed. "He came unto his own, and his own received him not." Yet in full view of all this it was written of him, "He shall not fail nor be discouraged." Isa. 42:4. And having passed through it all, his last words to his disciples before going over the brook Cedron were, "Be of good cheer; I have overcome the world." John 16:33.
This is the direct consequence of not being discouraged. If we yield to discouragement we never can overcome. If Satan can only succeed in turning our attention away from the Lord and his goodness and ever-ready help, and so get us into doubt and distrust and thus into discouragement, he knows that his part of the battle is won. Our privilege is therefore to be strong in the Lord and in the power of his might. To put on the whole armor of God, that we may be able to stand against the wiles of the devil. And it is with the shield of faith that we shall be able to quench all the fiery darts of the wicked. Of faith, not of doubt; and if faith, then courage; and if faith and courage, then victory. "Have not I commanded thee? Be strong and of a good courage." And "thanks be to God which giveth us the victory through our Lord Jesus Christ," who never was discouraged.
From the scattered, lonely ones how often there come such expressions as follows: "It is hard to be a Christian alone." "It is hard to live out the truth alone." "It is hard to keep the Sabbath alone." "I love the truth, but I cannot do much alone." Now we have strong sympathy for these persons, and in our prayers we make mention of all such, but at the same time we are perfectly satisfied that there is a different, and much better way of looking at the matter than to always consider it a "hard" thing to do this or that, in the circumstances which surround us. Wherever you are, that is the only place in which you can serve the Lord. If you are alone, the only possible way for you to serve the Lord, is to serve him alone. And if you be alone, and the providence of God does not ordain otherwise, is it not best to accept the situation cheerfully and make the most of it? Because, we repeat, that is the only situation in this wide world in which you can obey the truth, and if you obey it at all you must obey it there; if you be a Christian at all you must be one right where you are.
Now a few words in regard to the idea that a great many have, and which is often expressed as above: "I love the truth, but I cannot do much alone." You can do your duty, and that is all the Lord asks you to do. And that you must do alone, for no person can do it for you. And doing your duty is all that you can do for yourself, or for the cause of God. Many a time it happens in the life of a Christian that the greatest honor, and the greatest service, that he can possibly do his Lord is done singly and alone. To illustrate: After the battle of Waterloo, as the allied armies were marching to Paris, Blucher determined, against the will of Wellington, to blow up the bridge of Jena, because it stood as a monument of the defeat of the Prussian arms. When he had actually begun to mine the bridge, so as to lay his train to blow it up, Wellington placed an English sentinel on the bridge and went ahead. "A single sentinel. He was the British nation; and if Blucher had blown up the bridge, the act was to be held as a rupture with Great Britain."
Suppose now, that soldier had made the plea that is made by some professed soldiers of the cross of Christ—I love my king, I love his cause, but I cannot do much alone. Would it not have been a miserable plea? He was placed there alone, and if he did anything at all he must do it alone. More, in that place, alone though he was, he represented the kingdom of Great Britain, and he was to stand in his place on that bridge as the representative of his sovereign and his kingdom. So it is with the Christian. He represents his Sovereign and his kingdom. And if his Sovereign chooses him, and puts him in a certain place alone, in that place he is the kingdom of God, and what greater honor can his King bestow? And cannot the soldier of Christ stand in his place, as well as did this English soldier in his? Cannot the representative of the kingdom of God prove faithful to his trust, as did the representative of the kingdom of England to his? Is it not more important that he should? Are you a soldier of Christ? Are you alone? Then put on the whole armor of God and stand faithfully.
It is recorded of Abraham that he was the friend of God. But how did it come about that God could speak of Abraham as "my friend"? It was because Abraham when left alone was faithful to God. The world had proven false to God. Even Abraham's own father and relatives were idolaters. It came to pass that God wanted friends in the world, and Abraham alone was found keeping the commandments of God and obeying his voice; and thus proving himself faithful when all around him were recreant, the God of Heaven and earth calls him "Abraham, my friend." Now, once more the Lord wants friends. His word is despised, and his law is trampled under foot. Who now will walk in the steps of that faith which our father Abraham had? Are you alone in the midst of those who will not keep the commandments of God and the faith of Jesus? Then show yourself a friend of God by keeping them so much the more faithfully for being alone. Yes, let all of us be faithful soldiers of Christ. Let all of us be friends of God. Let all of us be strong and of a good courage.
A. T. JONES.
A Lesson on Tithing.
By Editor
THAT it is duty to pay tithes can scarcely be called a debatable question among Seventh-day Adventists. They who are truly in harmony with "the present truth," and have full confidence in the Third Angel's Message, and are really desirous of knowing and doing the revealed will of our heavenly Father, must have their minds settled on this point. The arguments which have been so often and so forcibly presented, and the appeals which have been made, must have convinced every mind and touched every heart.
Two important works have been published within the past year by our publishing houses: one at Oakland, written by Eld. E. J. Waggoner, entitled, "Honor Due to God." This, though small, is comprehensive, clear, and convincing. It covers the whole ground, both of tithes and offerings. The other is more recently issued from the office of the Review and Herald, at Battle Creek, Mich., written by Eld. Geo. I. Butler. This is devoted exclusively to the subject of tithes, and contains some matter of special interest to all our churches.
The object of this article is to notice the table of statistics given in the pamphlet of Bro. Butler. We must first say that the tabulated statement of the Year Book contains some errors in the reckoning; and there are some errors incorporated in the table used by Elder Butler. But these do not at all affect his conclusions. The table makes the tithe of California amount to $11.16 per member; but it is $12.58 and a fraction. Nebraska comes next at $8.83 (set down, $8.68). Next comes North Pacific at $8.79 (set down, $6.86). Next New England at $7.91 (set down, $8.21). Kentucky is set down at $4.19; actually $2.97. Other errors not so material.
At first glance it might appear that California may look with much complacency upon her record. But it is not the case. The average per member is not nearly as large in California as it ought to be. We know some churches of which a large portion of their members pay little or no tithes. With more propriety we should say they pay no tithes at all; for a tithe is a tenth, and less than a tenth is not a tithe. It is something else—something less than a tithe.
Now let us suppose that our members receive an average of fifty cents per day, or only $150 per year. That would give an average of $15 per member as a tithe. At that low figure our Conference fund would be, instead of $16,851.31, something over $20,000. It is very evident that California is behind in this respect.
It will be vain to reply that, many of those who pay are heads of families, some members of which pay nothing at all; for heads of families so rarely support their families on fifty cents per day that it is scarcely worth while to allow for such instances. We purposely made the average too low.
We are well acquainted with the reply that will come to us in regard to the disparity between the average in California and some other Conferences; we have heard it. We are told that the churches in California are possessed of more wealth than those in the Eastern States. But that is a mistake. We have a few men of considerable property in California, and but few of these do much for the cause. Some who have the largest property, and handle the most money, do very little indeed. Human nature is much the same here that it is almost everywhere else. No church in California does better than that of Oakland, and there is not a wealthy member in it; not one who would be considered wealthy in any Eastern State. Its membership may be divided into two classes: (1) Those who live in rented houses; and it must be remembered that rent is high in this city. (2) Those who nominally own their residences, paying interest on part of the purchase price. We thought to add another class, of those who actually own their houses. But we find they are too few in number to justify it. There are but three or four who fully own their houses, and these buildings, with barely one exception, are quite small. We know of no church of any considerable size in any Eastern Conference with an average of property as low as that in Oakland. And we will say further: We can pick out individuals in some of these Conferences who profess to believe the Lord is coming very soon, any one of whom could buy out a number of the best situated members of this church, who yet do little, almost nothing, for the cause. We know whereof we speak. There are churches in Michigan which have more wealthy members in them than any churches in California. And we think this statement will hold good in regard to Ohio, Indiana, and Illinois, and perhaps other States.
We think the difficulty does not lie where it is generally supposed to lie. It is attributed to the average indigence of the churches in the East. We firmly believe that it is in the fact that a larger proportion there pay no tithe at all. And if the matter were carefully investigated, we feel assured that this would be found to be the case. The means for this work never has and never will, to any large extent, come from the wealthy, but from the far more numerous sums constantly flowing in from believers of limited resources; many of them depriving themselves of what the wealthy would consider the common comforts of life. We shall speak of this again.
Allowing that California does not come nearly up to a tithe, and of course not nearly to what she should, let us see how our resources would stand if all the Conferences came only up to what she did in 1884; that is to $12.58 per member. The aggregate tithe is set down in the Year Book as $102,887.46. Some Conferences, quite well-to-do, fall below $4.00. At $12.58 for the entire membership our tithe would have amounted to $231,161.21. That is, we would have had double the amount of means we had, and enough over to set up our publishing house in Switzerland.
It often falls to the lot of the officers of our General Conference to make strong and earnest appeals to the people in our camp-meetings, for money to carry on the work in various parts of the field. This has been a trial to many, and the propriety of such a course has appeared doubtful to some of the best friends of the cause. But what could be done? Our Constitution gives the Executive Committee the oversight of all missionary work in all lands. The committee finds missionary work languishing. Missionaries have been sent out, and important steps taken, and the work is suffering for want of means. The treasury is empty. No alternative is left to them. They must appeal to the friends of the cause where they can best meet them. That is in the camp-meetings. And most of us know the result. The consecrated, whose hearts have been warmed by the power of the truth and the presence of the Holy Spirit, respond to these appeals, often depriving themselves of means which they absolutely need for the transaction of their business and the support of their families. We know individuals who have year after year paid heavy interest on money borrowed to pay pledges made under such circumstances; in one case a man nearly lost all his property by such a transaction. While others, more able than they, whose hearts were less impressed by the Holy Spirit than by "the god of this world," heard the appeals with stoical indifference, and gave nothing.
God is not pleased with such a state of things. His will is expressed by his servant thus: "For I mean not that other men be eased, and ye burdened; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want; that there may be equality." 2 Cor. 8:13, 14. But there is no equality in the course above described. In only one way can equality be preserved, that is, by strictly conforming to the Bible rule of tithing. By this means all can do something, and nobody be burdened. And if our people would all conform to this requirement, there would be no need of these extra, urgent calls.
There is no scarcity of money among Seventh-day Adventists. We have seen that if even the scanty average paid in California were paid by all the Conferences, there would be an abundance of money to carry all our present enterprises without any pressure, and establish all our foreign missions on a good footing. And is this never to be? Are we to continue to profess to love the cause of truth above all else—profess to believe the Lord is coming very soon—and yet live as if he were never coming? as if the present truth were the least important of all enterprises which engage our attention? No; we do not believe this state of things will long continue. If our faith is not deceptive—if indeed we have the present truth—then the work of the Lord must be speedily done. And if those who now profess the faith will not do it, then they cannot complain if they are rejected and others are chosen to take their places. They have had good opportunities; some have well stood the test, and have proved faithful, while others, like Demas, have "loved this present world." Their treasures are here; their hearts are here; and if they do not heed the divine admonition (Mal. 3:8-10) they will perish with their treasures in the day that is near to come.
Some may think this is too strictly denominational to call for such an extended notice in this paper; but we do not think so. We are contending for a principle as wide as the obligations of Christianity; a principle which concerns the honor of God (Prov. 3:9, 10) and the present and future good of his people. Mal. 3:10-12; 1 Sam. 2:30. We feel intensely desirous that the work of God be not hindered by the lack of consecration of those who are abundantly able to help it onward. Not long will they have this opportunity to lay up treasures in Heaven. Will they improve it?
The Missionary.
By Stephen Nelson Haskell
Huss Leaves Prague.
WHILE in Prague, Huss was surrounded by personal friends as well as by bitter enemies. He was upheld at this time by the king and queen. The archbishop who had made a failure of trying to silence him was dead; but the thunders of the vatican continued to roar, and his enemies became more and more fierce. Those of the opposition were determined to silence him, and they left no stone unturned to accomplish their object. Finally, at the close of the year 1412, after an earnest appeal from the decision of the pope, he thought it advisable to leave Prague. A wider field of usefulness was thus opened before him. Thousands flocked to hear the man whom the pope had excommunicated, and his eloquence charmed the people. As the result of this preaching, many in after years embraced the truths of the gospel, and the seeds of truth were sown everywhere.
As the ardent reformer went from city to city and from village to village, the people left their fields, their workshops, and their homes to listen to him, many of whom would otherwise have had no opportunity to hear the gospel. He wrote, explaining why he left Prague, as follows: "I feared that my presence there would be the means of drawing down persecution on the faithful, and increasing the animosity and grievances of my persecutors. My enemies reproach me for having fled; but I have done so in imitation of Christ's example, and in obedience to his precept; not to abandon the truth, for which I am willing to suffer death, God helping me, but for fear of being the occasion of the eternal damnation of the wicked and the affliction of the good."
Speaking, also, of his preaching in the various places where he went, in vindication of his course, he said: "The command that forbids me to preach, is opposed to the words and example both of Christ and his apostles. Christ preached to the people on the sea, in the desert, in the open fields, in houses, in synagogues, in villages, in the streets; and the apostles preached everywhere, the Lord helping them. The command, moreover, is opposed to the interests of the church, in forbidding the word to have free course. It was for these reasons that I appealed against the bull, which was intended to silence me."
He writes to the Bethlehem church, "I would gladly die for Christ's sake, and be with Christ; and yet I would gladly preach to you, for your good, the word of God. I am in a strait betwixt two, and know not what to choose." Playing upon his own name—which in Bohemian means "goose"—he says: "Although the goose is a tame kind of domestic animal, and has no wings for lofty flight, yet it has escaped and broken through their snares. So we may confidently hope that other birds, better fitted for flying, by the word of God and by their own lives, will bring all the plots and toils of the enemies to naught."
Again he says: "The more truth is beat down, the higher it rises. This same truth has sent to Prague, not only one feeble goose, but a flock of keen-sighted falcons and eagles. These, by the grace of God, soar upward, and sweep other birds up with them toward Jesus Christ, who will strengthen and confirm all his faithful ones." These, and other expressions in the time of the Reformation under Luther, were explained as prophetic.
God blessed Huss, and the words he spoke, wherever he went; but Satan was not idle in stirring up opposition. On a certain occasion, while he was speaking in severe terms of the pope and the cardinals, an old man, supposed to be a priestly spy, asked him what these words, pope and cardinals, meant in the Bohemian language, and if he had ever seen them? "I have never seen them, and have no wish to see them," said Huss. "But how comes it," asked the old man, "that you speak such bad things of people you have never seen? For myself," said he, "I was a long time ago in Rome with my father; and I have seen the pope and some of the cardinals, and found in them remarkable piety." "Very well," replied Huss, "if they are so much to your taste; go back and spend the rest of your life with them." The lord of the castle who had Huss under his protection prevented further interference.
Wherever Huss preached he developed missionaries who went forth well versed in the Scriptures; but they were not always as judicious as Huss. One of his bitterest enemies said to him, "You send out your missionaries everywhere, to nobles, soldiers, common people, and women. They quote Scripture largely in defense of their course. 'Go into all the world and preach the gospel,' is their warrant and commission. 'If persecuted in one city, flee into another,' is their justification for avoiding dangers which they are not prepared to meet. When they are charged with violating ecclesiastical orders, they are ready with the reply,251'It is better to obey God than man.'" "This," said one who had formerly been the friend of Huss, but who had turned against him, "was the method and justification of the missionaries that Huss sent out."
"How shall Huss be silenced?" was the all-absorbing question of the times. The papal party feared the result of violent measures, for "the common people heard him gladly," and many of the nobles and princes were in sympathy with his doctrines. S. N. HASKELL.