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Review and Herald, Vol. 85, No. 26.

LIFE and HEALTH

Review and Herald

Jun 25, 1908

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Jun 25, 1908

LIFE and HEALTH

By Editor

HOW many of our readers are familiar with our health journal, Life and Health? How many realize that this journal is published with a view of meeting the needs of every home,—teaching obedience to hygienic principles in the care of the health, and emphasizing individual duty in preserving life and health as long as possible? How many are familiar with the principles it represents, and the simple home treatments it prescribes for various diseases? How many comprehend the real need of this health journal in their own homes, and in the homes of their neighbors and friends? How many know that true religion and the laws of health go hand in hand, and that one of the best ways to work for the salvation of individuals is to teach them to discard sinful gratifications, which prevent spiritual things from impressing their minds?

The July Number

This issue of Life and Health brings instruction that can be easily applied in the daily life, and that will greatly help in prolonging life and rendering it more possible “to live twice as long, and twice as well.” It cites the application of the principles of natural health laws in the life of Daniel and his companions; John the Baptist; and, in modern times, Louis Cornaro, who lived to be over one hundred years old; the Honorable David Wark of the Canadian Senate; and Captain Diamond, all of whom attributed their long, happy, and useful lives to their conformity to the true principles of health and temperance.

The Mother’s Counselor and the Baby’s Friend

The hot weather season being the time of the greatest infant mortality, the July number has been prepared with a view to bringing to mothers special instruction bearing directly upon the proper care of children and babies during the heated season. It will be a blessing to every home where there are children. The leading feature of this entire issue is the care of the health of both young and old just at the time when sickness is most common, especially among children. Associated with this special counsel are important suggestions that blend with it so consistently that the whole forms a very practical number. Let all our members consider their duty in connection with its circulation.

How It Is Going

During the last week’s run of the June number of Life and Health, the publishers received one wire order for 2,000 copies, another for 1,500, and a third for 500 copies. A letter order for 1,000 copies reached the publishers every day throughout the week. Orders for 500 copies were frequent. Orders for 100 copies, with comparatively few for less, swelled the output during the week to something over 15,000 copies. There are now over 1,200 persons who sell Life and Health by single copies as they find time and opportunity. Some of them are devoting their entire time to the sale of the journal. These are averaging from $3.50 to $7 a day profit.

Is It Important?

“The people are in sad need of the light shining from the pages of our health and temperance journals. God desires to use these journals as mediums through which flashes of light shall arrest the attention of the people and cause them to heed the warning of the third angel. Our health journals are instrumentalities in the field to do a special work in disseminating the light which the inhabitants of the world must have in this day of God’s preparation. They wield an untold influence in the interests of health and temperance and of social purity reform, and will accomplish great good in presenting these subjects in a proper manner and in their true light to the people.”—Mrs. E. G. White.
“Let none think that the circulation of the health journal is a minor matter. All should take hold of this work with more interest, and make greater efforts in this direction.”—Mrs. E. G. White.
Send for sample copy and special rates to agents.

PRICES

Single copy, 10 cents; 2 to 25 copies, 5 cents a copy; 25 to 500 copies, 4 cents a copy. Special rates on orders of 500 or more copies. Subscription, 75 cents a year. Foreign subscriptions, including Canada, $1 a year.
Life and Health, Washington, D. C.

Sincerity and the Search for Truth

AN apparent sincerity is not in itself necessarily sufficient for salvation. It depends upon the attitude toward light and truth. One may be saved who is sincere in his belief of error, if he is walking in all the light which has come to him, but when one pleads his sincerity as an excuse for not investigating further in search of the truth, and therefore persists in walking in darkness, he demonstrates that his profession of sincerity is really insincere. There must be sincerity of action as well as sincerity of belief. A truly sincere person is one who not only believes that he is right, but who also holds his mind open to evidence from the Scriptures which will either establish his position more firmly or will lead him to reject any error which he may be sincerely holding. Apollos was a sincere believer, and he was therefore ready to listen to Aquila and Priscilla when they “expounded unto him the way of God more perfectly.” Luther was a sincere monk and therefore became the leader in the great Reformation movement of the sixteenth century. Sincerity should be the synonym for progress in knowledge and practise of the truth, rather than for petrified satisfaction in the acceptance of a creed.

The Provision for a Spiritual Panic

IN the midst of a season of apparently unparalleled prosperity, without any warning, there came last October in the financial world a panic the results of which are still seen and felt. Such an effect did this experience have upon the public mind, that there was great pressure upon Congress to pass some kind of legislation which would, if possible, prevent the recurrence of such a disaster.
There was a cause for this financial panic. The oft-repeated exposures in the papers and magazines of the methods employed by “the captains of industry” in handling the people’s money entrusted to them, had developed an increasing lack of confidence in moneyed institutions; and the first breath of suspicion against the soundness of a bank or a trust company was sufficient to start a “run.” The distrust spread like a prairie fire, and it was impossible to satisfy the demand of the depositors for their money. For days and nights the money kings trembled on their thrones, and only by the most strenuous and combined efforts were they able to restore the semblance of confidence. A large share of the transactions in the financial world are based upon mutual confidence; and when this confidence has been destroyed by reckless speculation or by the machinations of enemies, there is a disturbance in commercial relations which is quite likely to grow into a panic. The only preventive of such troubles is to retain confidence intact. The only cure for them, when they occur, is to restore the lost confidence.
A shrewd observer of present conditions has suggested the probability of a spiritual panic. This interpreter of the situation finds four reasons for predicting spiritual disaster:—
1. Loss of faith in the full and perfect inspiration of the Word of God;
2. Loss of confidence in the divine claims of the weekly rest day;
3. Loss of confidence in the church as a divine institution;
4. Loss of confidence in the authority and deity of the Lord Jesus Christ.
From editorial comment upon these reasons in the Missionary Review of the World, we take the following pertinent statements:—
These are grave signals, and they certainly exist.
These conditions demand not only candid recognition but combined resistance.
Silence and inaction sometimes become a sin and a crime.
We must not allow so-called “leaders” to speak perverse things unchallenged, or conduct ruinous movements unresisted. It is worse than foolish to wait for the panic to burst into violence, before acting.
Let men who believe dare to speak.
We do not remember that we have seen a clearer analysis of present spiritual conditions in so few words. There is a general loss of faith in the things fundamental to the gospel of Christ; and the foundation being thus undermined, a collapse of the whole structure is rendered possible. Not that the gospel will fail; not that truth will perish from the earth; but these pretentious organizations which have supplanted the true church—the body of Christ—having substituted human philosophy for revealed truth, and having rejected both the sword of the Spirit and the Spirit himself, are utterly unprepared for the crisis in the great controversy. “Fallen, fallen is Babylon the great, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.”
The third angel’s message is the divine provision for this impending spiritual panic; and in order that it may be true to its appointed mission it must meet the fourfold lack of confidence in the essentials of the gospel by contending for “the faith once delivered to the saints” in these four particulars:—
1. The inspiration and authority of the Holy Scriptures as the infallible Word of the living God.
2. The restoration of the true Sabbath of the Lord, the sign of the working power of God’s Word to produce righteousness through faith in Christ.
3. The church as the body of Christ, created and upheld by the power of the same Word of God.
4. The deity of Christ, the Son of God as well as the Son of man, and his place and work as our great High Priest,—the incarnate Word.
The demand for such a message as this grows more and more apparent. Not only is it necessary to preach ‘the everlasting gospel’ in the heathen lands, but ‘unto every nation and tribe and tongue and people,’ as the apostasy from the truth has become world-wide.
We appeal to the teachers of this message, in the name of the Lord God of Israel and for the sake of the gospel of his salvation, to be true to their high calling, and to show themselves men of opportunity. No mere formal argument to prove a doctrine will meet the demands of the situation. We are in that time of loss of faith which Jesus indicated would immediately precede his return to this earth; many are confused by the ‘lo here’s!’ and ‘lo there’s!’ the standard of truth needs to be lifted high, and the original gospel should be taught with an authority which will inspire confidence in the hearts of those who are still looking for the consolation of Israel.
‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word.’
Great is the privilege, and great is the responsibility, of the present hour.

Editorial

By Editor

THE plan of salvation is so simple that any one can comprehend it sufficiently to co-operate with it, but so fathomless in its mystery that no mortal mind can exhaust its depth. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out.” “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law.”

The Rise and Fall of Religious Liberty in America

By C. M. S.

Struggling Upward on New Soil

WHENEVER a church has fled into the arms of the state for power or support, it has lost the grace of charity and kindness, and has harried the bodies of men with whip and rack, fire and sword, stocks and dungeon. Neither climate or creed affects the result. Out of the union of church and state there is evolved a poison that works with the same results, no matter what the creed or name of the state-wooing church may be.
Lutheranism and Calvinism were as intolerant as the papacy against which they protested. Presbyterianism in Scotland and Episcopalianism in England made energetic application of the lessons in intolerance which they had learned of Rome. The realm of conscience has been the common hunting-ground of every established church, and the conscientious follower of the Word of God has been the common victim. Establish religion by law, and as sure as men study their Bibles, the prisons will be thronged with praying men, and men of the establishment will find their hands imbrued in their brothers' blood. In every age it has been so, and America is not exempt.
Oliver Cromwell said: “Those that were sound in the faith, how proper wasit for them to labor for liberty, . . . that men might not be trampled upon for their consciences! Had not they labored but lately under the weight of persecution? And was it fit for them to sit heavy upon others? Is it ingenious to ask liberty, and not give it? What greater hypocrisy than for those who were oppressed by the bishops to become the greatest oppressors themselves, so soon as their yoke was removed.”—Cromwell’s speech at the dissolution of the first Parliament, Jan. 22, 1655. Cromwell’s stand for liberty of conscience was in marked contrast to the general spirit of his time, and that spirit against which he spoke came to America with its earliest settlers—and came in superabundance.
Massachusetts Bay Colony was the embodiment of intolerance, nor did the dissenter fare peaceably in New Haven, New York, or Virginia. In these four were the most striking manifestations of intolerance. Pennsylvania, Rhode Island, and Maryland presented a striking contrast to their sister colonies, while the remainder gravitated between the two extremes. New Hampshire seems to stand free of the charge of religious persecution until after her union with Massachusetts Bay. The conditions in Roman Catholic Maryland were far in advance of what they were in most of the Protestant colonies; yet the Maryland act of toleration, passed in 1649, provided that blasphemy against God and a denial of the trinity should be punished with death and confiscation of lands and goods, and that blasphemy against the Virgin Mary should first be punished by a fine of five pounds, and if persisted in, by a forfeiture of all possessions, and banishment from the colony.
William Penn, who is thought to have been of Anabaptist descent, was opposed to any church establishment in his colony; and it was provided that in the colony of Pennsylvania, “All persons who confess and acknowledge the Almighty and Eternal God to be the creator, upholder, and ruler of the world . . . should in no ways be molested, nor compelled to frequent or maintain any religious worship.” Nevertheless citizenship was granted only to those who professed faith in Jesus Christ; and the “separate” Quakers in the colony of Pennsylvania “were arrested, fined, and imprisoned for dissent.” Religious liberty was not yet in full sway in Pennsylvania. Puritan Massachusetts established Congregationalism and propped it up with the very same instruments of oppression that made their own condition in England unbearable. Virginia established the Church of England, and made life for Baptists, Quakers, and Presbyterians one long record of hardships and grievances. New York began her colonial career with the Dutch Reformed Church of Holland established, and closed it with the Church of England established; and the red thread of persecution for conscience’ sake ran through the whole period.
The chief purpose of the early colonizers of America, as expressed in charters and otherwise, was a religious one. True, it manifested itself differently in Massachusetts and Virginia. The Massachusetts Puritan insisted on conformity because he wanted to “make the State religious and to preserve the true religion in its purity,” whereas Virginia “insisted on conformity because the church was a department of the state, and all dissent was indicative of civil disorder and insubordination.”—Cobb. The end sought was not attained in either case. As Mr. Cobb says: “The Puritan experiment demonstrates that the effect of the union is essentially irreligious; while . . . the Virginian makes it clear that the law of conformity is the fruitful mother of disorder.” No one can read the history of either colony without attesting the truth of this statement.
To show the dominance of the religious purpose in two of the colonies—Massachusetts and Virginia—we give some of the instructions sent out by the organizers of the companies in England to the governors of the colonies. The instruction to Governor Endicott reads: “The propagation of the gospel we do profess above all to be our aim: we have been careful to have a plentiful provision of godly ministers: we trust that, not only those of our own nation will be built up in the knowledge of God, but also that the Indians will be reduced to the obedience of God and Christ.” Again: “We appoint that all . . . surcease their labor every Saturday at three of the clock in the afternoon, and spend the rest of that day in catechizing and preparation for the Sabbath.” “We pray you, make some good laws for the punishment of swearers.” They made the laws, not only “for the punishment of swearers,” but for the punishment of “Sabbath breaking,” non-attendance at church, preaching without a license, entertaining strangers without permission, teaching religious liberty, failure to pay a portion of the minister’s salary, or for teaching any doctrine contrary to the tenets of the established church, etc., etc. Only church-members were full citizens, and no man was certain of his own safety or the possession of his property if he attempted to teach anything at variance with the creed of the state church.
An idea of the minuteness of this state supervision over religion in Massachusetts may be gained from the following laws:—“Though no human power be lord over the faith and consciences of men, and therefore may not constrain them to believe or profess against their conscience, yet because such as bring in damnable heresies tending to the subversion of the Christian faith . . . ought duly to be restrained from such notorious impiety, if any Christian . . . shall go about to subvert . . . the Christian faith, by broaching . . . any damnable heresy, as denying the immortality of the soul, or the resurrection of the body, or any sin to be repented of in the regenerate, or any evil done by the outward man to be accounted sin, or denying that Christ gave himself a ransom for our sins, . . . or any other heresy of such nature and degree, . . . shall pay to the common treasury during the first six months twenty shillings a month, and for the next six months forty shillings a month, and so continue during his obstinacy; and if any such person shall endeavor to seduce others, . . . he shall forfeit, . . . for every several offense, . . . five pounds.”—Mass. Rec. 2, 179, 1646, Nov. 4. On page 177 of this same record is found a law against blasphemy, the penalty clause of which reads thus: “If any person or persons whatsoever within our jurisdiction shall break this law, they shall be put to death.” Certainly such laws indicate the religious purpose of the founders of the Massachusetts Bay Commonwealth. So severe was the rule in this respect that friends of the colony in England remonstrated with the Massachusetts authorities. Sir Richard Saltonstall, as one of these protestants, wrote to John Cotton as follows: “It doth not a little grieve my spirit to hear what sad things are reported daily of your tyranny and persecution in New England, as that you fine, whip, and imprison men for their consciences.” He also informed them that their “rigid ways have laid you very low in the hearts of the saints.” Thirteen eminent nonconformist ministers of England added their protest in a letter to Governor Winthrop, but the Massachusetts authorities resented the interference, and went on with the bitter work.
The first article of “instructions” sent out by the founders of the Virginia Company directs the Virginia authorities “to take into their special regard the service of Almighty God and the observance of his divine laws; and that the people should be trained up in true religion and virtue, . . . to the order and administration of service according to the form and discipline of the Church of England; carefully to avoid all factions and needless novelties, which only tended to the disturbance of peace and unity; and to cause that the ministers should be duly respected and maintained.”—Anderson, “Colonial Church,” 1, 328. Back of this instruction, and doubtless leading up to it, was the declaration of purpose on thepart of the king, as recorded in the first charter granted to the Virginia Colony. King James I, in this charter expresses the hope and intention that “so noble a work may by the providence of Almighty God hereafter tend to the glory of his divine majesty in the propagating of the Christian religion to such people as yet live in darkness.” To this he adds a direction to the effect that “the said presidents, councils, and the ministers should provide that the Word and science of God be preached, planted, and used, not only in the said colonies, but also as much as might be among the savages bordering among them, according to the rites and doctrines of the Church of England.” This establishes the purpose of the founders of Virginia, and it also establishes the Church of England as the state church of the colony.
The logical result of these establishments was persecution for dissenters or nonconformists. Massachusetts was a very uncomfortable place for Anabaptists, Quakers, Presbyterians, Baptists, and Antinomians; Virginia was equally bitter against Congregationalists, Baptists, Quakers, and Presbyterians. But in all the colonies there was from the first a minority of godly men earnestly contending against the rigorous intolerance of the church-and-state régime. The leaven of better things was working, but working under the most discouraging and forbidding circumstances. Out of such soil must spring the plant of soul-freedom and the equality of man. They who had fled from the Old World to seek for themselves freedom to worship God were to leave behind them a generation who would grant to other men the same freedom they asked for themselves in this regard.
The next article will show something of the struggle in Massachusetts and Virginia to overcome “the establishment” and inaugurate religious liberty.
C. M. S.

Early Camp-Meeting Messages to the Mission Fields

By W. A. S.

THE brethren assembling in camp-meetings in the North Pacific Union Conference, the earliest in the season, are sending glad messages to the mission fields.
It is impossible for the believers to entertain the thought of enjoying these annual seasons of refreshing without remembering the swiftly spreading work of God in regions beyond. The hearts of all are in the missionary advance.
Idaho’s gift of five hundred dollars from the tithe has been reported—a generous act for this small conference less than a year old.
Western Washington would gladly have made the direct needs of mission funds the object of the special financial call in the camp at Seattle. But their two conference schools had already waited about two years to be released from a five thousand-dollar indebtedness of the schools, in order that help might be passed on to other enterprises. No one could meet the students from these schools—in which one hundred eighty-two had been enrolled during the year—without realizing that they are missionary training-schools, turning the youth straight toward the work of God. Therefore it was decided to clear these schools, and equip them for their work.
The believers went at it with a will, desiring to see the local work set free, so that next time a good fund might be made up for missions. On a resolution to raise half the school indebtedness (twenty-five hundred dollars) at the meeting, the congregation pledged over four thousand dollars; and from portions of the conference not represented, it is expected that the balance will be promptly raised. I believe at their next meeting they will lift even more enthusiastically for missions direct.
The conference heartily approved of the action of its committee in appropriating two thousand dollars tithe to missions at the union conference in February, and voted to add another two thousand dollars, this being most of their tithe surplus. The hearts of workers and believers are fully with the mission fields, and Western Washington aims to strengthen its stakes and lengthen its cords till the work is done.
Western Oregon sends from its meeting in St Johns, near Portland, the same message of cheer and sympathy to the lands abroad. It had no surplus tithe to give this time (the conference having given one thousand dollars of its funds at the union conference meeting), but the believers were ready to consecrate means to this cause.
On a resolution calling for one thousand five hundred dollars for their intermediate schools, over two thousand dollars was quickly raised. At the time of the regular collection in the Sabbath-school, held on the afternoon of the last Sabbath, in a few minutes over three hundred dollars in cash was given to missions, and two thousand six hundred dollars in pledges, while in addition a brother dedicated a farm to the cause of missions, valued at upward of two thousand dollars.
All hearts rejoiced at the rich blessing of God, which made his people offer themselves willingly, and give of their means to advance the work. That Sabbath morning between one hundred fifty and two hundred had definitely surrendered to God cords that had bound. It seemed blessedly fitting that after first giving their own selves, gifts should be brought to the Saviour’s cause.
The Lord is blessing his people, and the people love this third angel’s message. At Seattle and at Portland the presence of the Lord was preciously near in the camp. At the former meeting forty-five or fifty were baptized, and at Portland about seventy candidates offered themselves, though some were to receive baptism later.
Laborers offer themselves for the mission fields in these conferences, and the youth are springing into the work. The believers are winning victories over sin and the world, and the courage of the conquering truth of God fills hearts in these stirring times. It is a rich feast to meet with the brethren and sisters in the northwest. The converting power of God is in their midst as they seek him with united faith.
Other features of the growing work in these conferences must be reported later. I may add that Elder F. M. Burg was re-elected president of the Western Washington Conference, and Elder C. W. Flaiz was called to the Western Oregon presidency. Elder Flaiz was compelled to retire from the presidency of the Northern Union several years ago, on account of serious failure of health. For a time his life was threatened; but by the blessing of the Lord he is able again to throw himself into the work with his former vigor and enthusiasm. For this we all thank God with him. The Northwest sends the word of good cheer and courage to all the believers.
W. A. S. Portland, Ore.

An Important Matter

By A. G. DANIELLS

It has already been announced that on Sabbath, the fourth of July, an offering for missions will be taken in all our churches. As that offering is for a most worthy and a very needy cause it ought to be a liberal one. We appeal most earnestly to every member of our ranks to give this matter thoughtful, prayerful consideration.
This fourth-of-July offering should be the largest midsummer offering we have ever made. There are more of us to contribute than ever before; we have more missionaries in foreign lands than ever before; our annual expenditure for missions is larger, by far, than ever before; and the Lord has blessed us with means as liberally as ever in our lives.
Again we appeal most earnestly to every one who loves this cause to stop and think seriously about this matter. Are you anxious that the coming fourth-of-July offering shall be a large one in order that our missions shall receive the help they need? Are you studying and planning how you can personally make a liberal contribution? Are you using all the influence you can to encourage others to offer liberally? If not, why not? Is not this message of Revelation fourteen from God? Is it not due the world just now? Is not the end of all things in this world near at hand? If so, should not every one identified with this cause be interested in providing the means required to let all the world know what God has so graciously made known to us?
The fourth day of July this year will come on the seventh day of the week. Thus the birthday of this nation and the birthday of this world will fall on the same day. It is to be regretted beyond all expression that the great masses of the people in the United States will be entirely forgetful of the memorial day God has set apart to commemorate the creation of the world in which we live, while they give themselves up so enthusiastically to the observance of the memorial day of the nation. Nor is that all; on that day thousands of dollars will be worse than wasted. Their expenditure will not be for a proper and suitable commemoration of the great event the day has been set apart to honor. Were the fourth of July to fall on Monday or Thursday, Seventh-day Adventists could not conscientiously spend their money for that to which such vast sums will be given.
The fact is, we must resolutely turn our faces away from the world's way. This we are endeavoring to do in this plan for a fourth-of-July offering to missions. On that day we shall absent ourselves from the masses. Instead of taking part in the revelry of the day, we shall be worshiping God,—adoring him for the blessings of this land. Instead of devoting the means he has so graciously given us to liquor, tobacco, races, theaters, etc., we shall consecrate it to missionary service for the salvation of poor, lost souls. We shall not even feel free to spend much for that which might be considered harmless, for we believe that there is a higher and better use to which we should devote our means.
Surely every one who understands our message must commend this plan that we have adopted. It is the only consistent course for us to take. And now we once more earnestly appeal to our people to throw themselves with all their hearts into this arrangement. We should carry out our plan of celebration with just as much earnestness, enthusiasm, and good cheer as the nation will carry out its plans. O that all our people might see the meaning of these things! O that each individual would do his part conscientiously and heartily as unto the Lord! May the Spirit of God help us all at this time. A. G. DANIELLS.

A Divine Plan

By I. H. EVANS.

The support of God's cause is a matter which the Lord has not seen fit to leave to the caprice of his followers. When Israel left Egypt, it was under the direct leadership of the Lord himself. The angel of God was over the camp by day in a cloudy pillar, and by night in a wall of fire round about. When the cloudy pillar lifted, Israel journeyed forward. When it rested, Israel encamped. The history of the church offers no parallel of divine leadership such as we find in those early days. No one can doubt the presence of Jehovah in that order of things. His glory was visible; his presence was a thing of sight.
In the time of direct leadership, God gave laws for his people to follow, and among others were the plans which God ordained for the support of his church. From the twelve families that left Egypt, God selected the tribe of Levi to serve him in the sanctuary. To this tribe, land was not apportioned, as to the others. They were to minister before God day by day; but their support was not a matter of chance, neither was it left to the uncertain liberality of God's people to supply the needs. God fixed their support by a law which he commanded, and that was the law regulating tithes and offerings. Fearing that Israel might neglect the support of these servants of God, the Lord added precept to precept, charging his people with faithfulness in this respect.
“And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. . . . But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute forever throughout your generations, that among the children of Israel they have no inheritance. But the tithes of the children of Israel, which they offer as an heave-offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.” Num. 18: 20-24. “Take heed to thyself that thou forsake not the Levite as long as thou livest upon the face of the earth.” Deut. 12: 19. “And the Levite that is within thy gates; thou shaltnot forsake him; for he hath no part nor inheritance with thee.” Deut. 14: 27.
Thus we can see how the Lord provided for his servants in ancient times. The Levites were to minister continually before the Lord, and in return their portion, or living, was in the tithe and offerings which God commanded his people to bring to his service.
To-day Seventh-day Adventists are endeavoring to support their evangelical work from the tithes and offerings of God's people. We have never resorted to questionable methods in obtaining funds for the support of the Lord's work. Systematic giving in tithes and offerings is the Bible plan, and this plan we follow. If every Seventh-day Adventist would be faithful in these things, there would be abundant funds in the treasury to carry on the Lord's work.
That precious promise in Malachi should ring in our ears and move us to faithfulness in God's work: “Will a man rob God? Yet, ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.”
I. H. EVANS.
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