Signs of the Times, Vol. 11, No. 21. (5/28/1885)

Signs of the Times

May 28, 1885

International Tract and Missionary Society · Oakland, California · May 28, 1885

General Articles.

By Mrs. E. G. White

The Gospel in Achaia.

(Concluded.)

PAUL did not wait at Athens for Silas and Timothy, but leaving word for them to follow him, went on to Corinth, one of the leading cities, not only of Greece, but of the world. Here he entered upon a different field of labor from that which he had left; for as Athens was the acknowledged center of art and learning, Corinth was the seat of government and trade. Instead of the curious and critical disciples of schools of philosophy, he came in contact with the busy, changing population of a great center of commerce. Greeks, Jews, and Romans, with travelers from every land, mingled in its crowded streets, eagerly intent on business and pleasure, and having little thought or care beyond the affairs of the present life.

This large city was in direct communication with Rome, while Thessalonica, Ephesus, Alexandria, and Antioch were all easy of access, either by land or water. An opportunity was thus presented for the spread of the gospel. Once established at Corinth, it would be readily communicated to all parts of the world.

Yet the apostle saw on every hand serious obstacles to the progress of his work. The city was almost wholly given up to idolatry. Venus was the favorite goddess; and a great number of dissolute women were employed in connection with the worship of this reigning deity, for the purpose of attracting the devotees of popular vice. The Corinthians had become conspicuous, even among the heathen, for their gross immorality.

There was now a much larger number of Jews in Corinth than at any previous time. This people had been generally favored by the ruling powers, and treated with much consideration. But for some time they had been growing arrogant and insubordinate. They were continually creating seditions and insurrections, until they were finally driven from Rome because of their turbulent spirit. Many of them found refuge in Corinth.

In preaching the gospel at Corinth, the apostle adopted a different course from that which had marked his labors at Athens. While in the latter place, he had adapted his style to the character of his audience; and much of his time had been devoted to the discussion of natural religion, matching logic with logic, and science with science. But when he reviewed the time and labor which he had there devoted to the exposition of Christianity, and realized that this style of teaching had not been productive of much fruit, he decided upon a different plan of labor in the future. He determined, as far as possible, to avoid elaborate arguments and discussions of theories, and to urge upon sinners the doctrine of salvation through Christ. In one of his epistles to his Corinthian brethren, he thus describes his manner of laboring among them:—

"And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom of men, but in the power of God."

Here the apostle has given the most successful manner of converting souls from the darkness of error to the light of truth. If ministers would follow more closely the example of Paul in this particular, they would see greater success attending their efforts. If all who minister in word and doctrine would make it their first business to be pure in heart and life, and to connect themselves closely with Heaven, their teaching would have greater power to convict souls.

Paul preached first in the synagogue, reasoning from Moses and the prophets, showing what sins the Lord had most severely punished in olden times. He brought his hearers down through the types and shadows of the ceremonial law to Christ,—to his crucifixion, his priesthood, and the sanctuary of his ministry,—the great object that had cast its shadow backward into the Jewish age. He, as the Messiah, was the Antitype of all the sacrificial offerings. The apostle showed that, according to the prophecies and the universal expectation of the Jews, the Messiah would be of the lineage of Abraham and David. He then traced his descent from the great patriarch Abraham, through the royal psalmist. He proved from the Scriptures what were to have been the character and works of the promised Messiah, and also his reception and treatment on earth, according to the testimony of the holy prophets. He then showed that these predictions also had been fulfilled in the life, ministry, and death of Jesus, and hence that he was indeed the world's Redeemer.

The most convincing proof was given that the gospel was but the development of the Hebrew faith. Christ was to come for the special benefit of the nation that was looking for his coming as the consummation and glory of the Jewish system. The apostle then endeavored to bring home to their consciences the fact that repentance for their rejection of Christ could alone save the nation from impending ruin. He rebuked their ignorance concerning the meaning of those Scriptures which it was their chief boast and glory that they fully understood. He exposed their worldliness, their love of station, titles, and display, and their inordinate selfishness.

But the Jews of Corinth closed their eyes to all the evidence so clearly presented by the apostle, and refused to listen to his appeals. The same spirit which had led them to reject Christ, filled them with wrath and fury against Paul. "And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles."

Paul did not bind himself nor his converts to the ceremonies and customs of the Jews; for he recognized that the perfect and final offering had been made in the death of the Son of God. He preached the cross of Christ, not with labored eloquence of speech, but with the grace and power of God; and his words moved the people. "And Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were baptized."

The feelings of hatred with which many of the Jews had regarded the apostle were now intensified. The conversion and baptism of Crispus had the effect to exasperate instead of to convince these stubborn opposers. They could not bring arguments to show that Paul was not preaching the truth, and for lack of such evidence, they resorted to deception and malignant attack.

Those who preach unpopular truth in our day are often met by the professed Christian world with opposition similar to that which was brought against the apostle by the unbelieving Jews. Many who make the most exalted profession, and who should be light-bearers to the world, are the most bitter and unreasonable in opposing the work of the chosen servants of God. Not satisfied with choosing error and fables for themselves, they wrest the Scriptures from the true meaning, in order to deceive others and hinder them from accepting the truth.

Though Paul had a measure of success, yet he became very weary of the sight of his eyes and the hearing of his ears in the corrupt city of Corinth. The depravity which he witnessed among the Gentiles, and the contempt and insult which he received from the Jews, caused him great anguish of spirit. And he doubted the wisdom of building up a church from the material he found there.

As he was contemplating leaving the city for a more promising field, and feeling very anxious to understand his duty in the case, the Lord appeared to him in a vision of the night, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city." Paul understood this to be a command to remain in Corinth, and a guarantee that the Lord would give increase to the seed sown. Strengthened and encouraged, he continued to labor there with great zeal and perseverance. A large church was enrolled under the banner of Christ. Some came from among the most dissipated of the Gentiles; and many of this class were true converts, and became monuments of God's mercy

and the efficacy of the blood of Christ to cleanse from sin.

The increased success of Paul in presenting Christ to the people, aroused fiercer opposition on the part of his unbelieving countrymen. They arose in a body with great tumult, and brought him before the judgment-seat of Gallio, who was then deputy of Achaia. They expected, as on former occasions of a similar character, to have the authorities on their side; and with loud and angry voices they preferred their complaints against the apostle, saying, "This fellow persuadeth men to worship God contrary to the law."

The proconsul, disgusted with the bigotry and self-righteousness of the accusing Jews, refused to take notice of the charge. As Paul prepared to speak in self-defense, Gallio informed him that it was not necessary. Then, turning to the angry accusers, he said, "If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat."

Both Jews and Greeks had waited eagerly for the decision of Gallio; and his immediate dismissal of the case, as one that had no bearing upon the public interest, was the signal for the Jews to retire, baffled and enraged, and for the mob to assail the ruler of the synagogue. Even the ignorant rabble could not but perceive the unjust and vindictive spirit which the Jews displayed in their attack upon Paul. For the first time during his labors in Europe, the mob turned on the side of the minister of truth; and, under the very eye of the proconsul, and without interference from him, the people violently beset the most prominent accusers of the apostle. "Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things."

Thus Christianity obtained a signal victory. If the apostle had been driven from Corinth at this time because of the malice of the Jews, the whole community of converts to the faith of Christ would have been placed in great danger. The Jews would have endeavored to follow up the advantage gained, as was their custom, even to the extermination of Christianity in that region.

It is recorded that Paul labored a year and six months in Corinth. His efforts, however, were not exclusively confined to that city, but he availed himself of the easy communication by land and water with adjacent cities, and labored among them both by letter and personal effort. He made Corinth his headquarters, and his long tarry and successful ministry there gave him influence abroad as well as at home. Several churches were thus raised up by the efforts of the apostle and his co-laborers.

SOFTEN THE BLOW.

SOMETIMES we must strike, and it may be with might, For to conquer the wrong and to uphold the right. But if one human heart, though it beats in a foe, Is in danger of harm, let us soften the blow!

Let us grudge not the time that we give to another, When we pluck out the thorn that has wounded a brother, When we pour in the balm that may sweeten his woe— He is under the rod, let us soften the blow!

To be gentle to all is a lesson well learned When we take in the ones who our anger have earned; For the tongue shall be praised that speaks comfort below, And the hand shall be blessed that can soften the blow! —Sel.

To Your Tents, O Israel!

By Editor

WE have been deeply impressed with the timeliness and worth of the late suggestions of the bishop of Central New York. Let us repeat some of his pregnant suggestions:—

"The remedy for church worldliness is in the faithfulness of the followers of Christ. You say we need the favor and money of the world. The church needs not a penny from such sources. If she can't do large things she can do small things, and with clean hands. If she can't build a tower, she can preach the gospel in a tent. If men of money choose to come to the tent, let them come and sit with the day laborer. If the rich man does not prefer to come, the issue is not between the church and him, but between God and himself."

This is as sound doctrine as if one of our own bishops had said it. It is doctrine which needs Congregational practice. Many a Congregational Church is dying through neglect of it. The old Church-and-State curse is a clinging one, and it seems as if its massive sophistries were never to lose their force over many minds. One would think Orthodox Congregationalists might have learned in the bitter school of the Unitarian controversy of five-and-seventy years ago, that going down into the Egypt of an ecclesiastical society, and staying on the horses, and trusting in the chariots of the world, for help in sustaining the preaching and practice of a pure Christianity, must be a wretched reliance as compared with seeking the Lord and looking unto the Holy One of Israel. But only here and there a church has apprehended it.

In many places to this day we can hear those old deluding pleas: that, if the church would win the world, she needs better housing and costlier accessories than she can herself afford to furnish and must, therefore, ask aid from purely secular sources; that the business men of any community will be conciliated toward religion if they are invited to definite co-operation in the management of its affairs, and given a voice in deciding who shall fill the pulpit; and that, since they are not expected to believe in Him of whom they have not heard, and cannot hear without a preacher, and will be much more likely to be attracted toward a gospel in whose success they have some direct pecuniary interest, it is well that they be admitted as to the outer-court of the Gentiles and intrusted with a co-operative responsibility.

Now, there are grave reasons for doubting the soundness of these views. Or, admitting all the truth claimed for them, there exist counter-balancing disadvantages which may more than neutralize their force. Shrewd, worldly men are not apt to consider seriously the claims of a religion which they do not thoroughly respect; and it does not add to their respect to religion that it be made subservient to their inexpert, if not unfriendly, views. It cannot help weakening the force of any doctrinal system over their minds for them to discover that as between two types of it, both of which cannot be wholly true, its professors are willing to leave them—the confessedly irreligious—to suit themselves in the quality. It is a little too much like inviting a congress of patients in a hospital to assist in the diagnosis of their own cases, and to suggest a preference between various remedies thought to be applicable. He who inwardly feels himself to be very sick, and in danger of dying, will be likely to prefer to put himself, without suggestions of his own, into the hands of the physician in whom he has most confidence, and give a fair trial to his treatment.

Moreover, we lack faith in the very common plea that for the church to win the world, and especially the young world, to the gospel, it is of great importance that aesthetics receive large attention, and meeting houses be made "attractive" by quartette choirs, and stained-glass windows, and various Gothic grandeurs, all of which have to be paid for roundly, and to which the church is not equal, unless the world, in the shape of a parish, takes hold and helps. It is the honey in the glass, and not the elegance of the glass, that draws the bees; and it is the power of the gospel in the hearts and lives of its professors, and in the preaching of the pulpit and the labors of the pastor, which gives the Word success.

Note two facts in proof of this: that in any town or city, where opportunity of comparison is fairly given, there is usually a much larger spiritual increase in connection with the honest, earnest, plain mission chapel work, than with the "aesthetic" buildings and services; and that at the present time in Sweden and Norway the masses of the working classes and the young, over whom the established churches have utterly failed in power, throng to most uncomfortable repletion the barest and even most ungainly structures, in which a living presentation of Christ and Him crucified is set forth.

No. It is quite time we were reaping the wisdom of our long experience. It is quite time that our churches outgrew their pupilage to the imperfect wisdom of the past, and boldly assumed, in the humility of Christ, a position of independence of the world. Let them come out and be separate, and touch no unclean money, the price of infidelity to Him who died for them. Let them assume sole responsibility of their own affairs; in the kindest spirit inviting all their neighbors and friends to worship with them—and not refusing any aid such may desire to give, but no longer relying upon anything but their own God-helped strength. If they cannot afford a house, they can afford a barn. If they cannot afford a barn, they can afford a tent. And the blessing of God in a tent is sweeter and richer than his indifference or his frown, in a cathedral. That church which should show confidence enough in its cause, and its Master, to make such a move as this—were it done discreetly—could hardly fail to win the confidence of all, with a most helpful sympathy. To your tents—if need be—O Israel!—Congregationalist.

Religious Enthusiasm and Fanaticism

By Methodist Recorder

RELIGIOUS enthusiasm is highly commendable, but religious fanaticism cannot be too carefully guarded against. While men act under the influence of divine truth and correct reason, they cannot be too earnest and devoted in a good work, because their zeal will always be under proper direction and control; but when they act from feeling, and impulse, and the promptings of an excited imagination, claiming for their own vagaries divine inspiration, their zeal is not according to knowledge, but is fanatical, absurd, and dangerous. While men should be zealously affected always in a good cause, they should be careful not to become wise above what is written, and in their own foolish imaginings run into gross absurdities and grievous errors. There are many persons who, under pretense of more than ordinary sanctity, indulge in extravagances that bring a reproach upon the cause of Christ, and instead of winning men to the Saviour, drive them away from God. There is something in true holiness, in genuine consecration to God, that commends religion to every considerate and right-minded person, shows its superiority, convinces the judgment, and impresses the heart. But when men become fanatical, they lose their influence with others, and, instead of promoting, retard the cause of Christ. God's word is our only safe guide. When we take our impulses and impressions and imaginations for the voice of God, we are sure to go astray.—Methodist Recorder.

Charity for Those Who Fall

WE do not always exercise enough charity for those who fall into temptation. We are apt to think that we would be strong enough to withstand the tempter; but how do we know that such would be the case? We might fall as well as they. Then let us have charity for others.—Sel.

Hostility to Religious Rebuke

“For this cause the Jews . . . went about to kill me.” “This cause” was his showing to Jews and Gentiles that they were sinners, and that they ought to repent and give proof of their repentance. This was ground enough for such hostility. Evil-doers never like to have their faults pointed out or rebuked. They have no objection to preaching, provided it is not directed against their favorite sins. But if they are more ready to pray than to pay tithes, if they cheat in their business, if they sell liquor or drink it, if they play cards, or smoke, or dance, or go to the theater,—and their minister has anything to say on that subject, they “wish he would preach the gospel, and not be meddling with things that don't concern him.” Even if they do not go about to kill him, they are likely to try to destroy his influence, and to look upon him as their enemy.—Sel.

The Fear of the Lord Is to Hate Evil

"The fear of the Lord is to hate evil."

Daniel and John.

By George C. Tenney

THE names of these two holy men are closely associated together in the minds of Bible students. There is much in common in their experiences, characters, and works, though their circumstances and positions were in many respects widely different. Daniel was a prince, "of the king's seed." He was educated, being "skillful in all wisdom, and cunning in knowledge, and understanding science." John, on the contrary, was born to the humble lot of a fisherman, and learned from uncouth men the elements of that knowledge which was enlarged and sanctified by the Spirit of God. Both of these men were identified with the cause of God in youth.

Daniel's experience is an especially varied one. He first appears as a captive youth far from home, and proves at the outset his loyalty to principle and God. He could say No to wrong and Yes to right under any circumstance. This was doubtless the principal element of his greatness. It is the foundation of manhood and character.

Then he was exalted to a position of honor and great trust, and retained that position under the Medes and Persians when Babylonian glory had passed away.

He was temporarily humbled through the envy of his fellow officers, and rather than yield one point of his principles he braved the lions' den. It is supposed that he remained an exile, and died at the age of ninety-two or more.

In looking for the secret of his success we meet but one fact: the blessing of God, which he obtained by humble and implicit trust in and obedience to his divine guidance and will. The Lord loved him dearly, and of this fact he was thrice assured by the angel from Heaven. I think there is no other Bible character, whose history is given, so nearly perfect as that presented in the life of Daniel. He proves the fact that in every situation and circumstance in life it is possible to fear and obey God and walk humbly with him. What a rebuke is this to those whose business or worldly position is presented as a barrier to their obeying God.

John also enters the service of the Master while a youth, but he emerges from obscurity and toil, though we infer, from Mark 1:19, 20, that his father was a man of some means and influence.

In his discipleship his course was different from that of doubting, questioning Thomas, and from the impulsiveness of Peter. His character is best illustrated by the language of his writings, which to an eminent degree reflect the true image of the Saviour. He leaned on Jesus's breast, and followed him from place to place, gathering eagerly the words and spirit of the Master. His life was one of vicissitude. Near its close, after bitter persecution and attempted martyrdom, he was banished to a solitary island of the sea, "for the word of God, and for the testimony of Jesus Christ." In all these trying ordeals nothing shook his purpose, and he manifested the same faithfulness that characterized Daniel.

In writing his Gospel he omits the mention of many occurrences given by the others, and devotes his attention principally to those deep spiritual truths which formed the burden of the Saviour's teaching. He dwells at length on the last interview between Jesus and the disciples, and thus leads us to an infinite source of light and comfort left unrevealed by the other evangelists. The same spirit is breathed in his Epistles, where, in the most simple and sublime manner, he magnifies and exalts the heavenly principle of love,—that principle which characterizes him as the beloved disciple, and places him in the New Testament by the side of Daniel in the Old Testament as "that disciple whom Jesus loved."

We have traced a similarity in the lives and characters of these holy men, both of whom obtained the very highest evidence of divine esteem; but a closer relation exists in the great work which inseparably connects their names. This work was that of giving to the world one of the most thrilling portions of sacred revelation. Their writings cover a field peculiar to themselves, and of vast importance. They are standard bearers in the field of prophecy. Their lamp of inspiration lights the whole course of human governments; and having shone down many centuries, loses none of its brightness or certainty, but in these last days it shines with a light like that of the midday sun. Though for ages the truths here revealed were comparatively unheeded, like a ray of sunlight passing through empty air, touching here and there a passing object, till at last it strikes a bright reflecting surface, so these rays of divine light falling upon our days meet in the stirring events of our times their focal point, and these events reflect a light which glorifies this as the age of knowledge. There can be no doubt that God intended to honor these men. Some may scoff and reproach their work, but God has placed his blessing upon it. He will honor those who diligently heed the gracious warning, and will visit his wrath on those who persistently and wickedly reject and oppose it.

G. C. TENNEY. Fargo, D. T.

The Salvation Army.

CHARACTER OF THE MEN AND WOMEN WHO COMPOSE IT.

It cannot be said that the faces of the men who go about wearing the uniform of the Salvation Army are commonly prepossessing; they are more likely to be coarse, sensual, and even sinister, or to indicate characters and dispositions which we should be inclined to distrust in the ordinary relations of life, for one reason or another. If they are not plainly bad, they are at least weak, or are the faces of men who are not controlled by steadfast principle, but are driven to good or evil according as the emotional impulse may be.

We are therefore not surprised to hear more or less frequently of gross misdoing on the part of members of the organization. The nomadic life of the Salvation Army attracts to it, because of its opportunities, some of those who are actually dissolute and criminal. They enjoy the fun of serving the devil in the livery of Heaven. Others make it their boast that they have in the past been rascals and reprobates, but were suddenly converted into saints by the operations of the army. As to the rest, they must be generally uneasy spirits, who crave excitement and are fond of making a noise, religious fanatics, or fellows of the disposition which produces tramps and adventurers.

Of course, most of these men are in earnest, and, at least for a moment, sincerely desire to make the world better; but there would be few in the ranks of the army were it not for the show and parade, the blood and thunder, the conspicuous uniforms, the drums, and the battle cries. And people who need such inducements to enter upon the work are not trustworthy evangelists. They are likely to soon get over their enthusiasm when the novelty of the business has worn off, and are just the sort of characters to be tempted to vary the excitement by immoral excesses.

Besides, the Salvation Army does much mischief in luring away from their homes and subjecting to dangerous temptations giddy and impressionable girls, who are infatuated by the pomp and parade, as they were by the tinsel of a circus of the olden time. They want to fight for the Lord, to wear red and sing of blood and battle, fearing no harm so long as they are with a company so loud in prayer and praise. Their vanity, their spirit of adventure, disposition to self-sacrifice, and religious emotion, are all appealed to, and they put themselves in association with the unbalanced or inherently vicious characters who make up the army, and run the terrible risk which familiarity with vice is so apt to involve.

We expect that eventually the bitterest enemies of the Salvation Army will be found among the religious people who now tolerate its coarseness and excess on the ground that the object for which it fights is good.—New York Sun.

Sociables Run Mad.

By Editor

PARLOR THEATRICALS.

THE young people of the Christian Church gave a social last Friday evening at the residence of —, where about fifty persons were present. A very interesting programme was presented, which afforded a good deal of enjoyment. The farce was from the pen of —, and brought forth round after round of applause, and was very well received by the whole audience, each member taking the part allotted to them in a manner at once creditable to themselves and the organization they represent.

These socials are becoming very popular, and will no doubt continue so during the season.—Ex.

We omit names, as our object is to strike at an evil which is not confined to any one community. The invasion of the church by the world is one of the most threatening evils of the present time. The church is in danger of being deluged with worldliness in various forms. What possible connection is there between Christian piety and sociability on one hand, and the performance of a farce, after the style of the theater? Has spiritual brotherhood become so entirely nominal that members of the church cannot be drawn into each other's society by the charms of Christian affection and sympathy, but must be allured by the promise of a low species of worldly amusement? There is an admonition in the apostolic writings to Christians to "teach and admonish one another in psalms and hymns and spiritual songs." There is also this piece of advice: "Is any merry? let him sing psalms." But who would gather, from either the letter or the spirit of apostolic teaching, that Christians are to teach and admonish one another in the performance of farces and other parlor theatricals? It smacks of carnality and worldliness, and not of spirituality and heavenliness. Prayer, praise, and holy living do not grow in the soil that produces such fruits. Where the church finds its life in fun and frolic, religion is apt to sink into mere formalism and hypocrisy. We earnestly protest against all such degradations of the spirit and aims of Christian life. The kingdom of God is righteousness, peace, and joy in the Holy Spirit, not farce and comedy and melodrama in the spirit of the world. Sociability in the church is a good thing, but social gatherings such as the Bible describes are quite another thing from such worldly merry-makings as described above, calling "forth round after round of applause." "Then they that feared the Lord spake often one to another; and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." Mal. 3 : 16, 17.—Christian Standard.

In Season and Out of Season

ALMOST everybody is ready to work "in season"—as they look at seasonableness. Even Felix would have turned to the Lord at Paul's preaching—if he had found "a convenient season." There are Christians who rarely press the subject of personal religion on members of their own families, or on their friends and acquaintances, because it always seemed to them that just then that subject would be "out of season." They would be talking about Christ continually, if only it were seasonable to do so. Paul understood the difficulty. His counsel to us is, therefore, that we do the Lord's work at one time or another. If we can't do it "in season," we had better do it out of season.—Sel.

Continue reading: Uncertainty of Geological Science