Earlier text: STAND FOR THE RIGHTThe great God, in his dealings with the Hebrews, not only restricted their diet to the simple manna, in the wilderness, hence their murmurings, but he also taught them cleanliness. Both these were for their health. Gluttony and physical and moral filth are base companions; while temperance and cleanliness are congenial friends. The splendid maxim, “Cleanliness is next to godliness,” is not found in the Sacred Scriptures, as many suppose; but is in the Jewish Talmud. And he who reads the books of Moses attentively will not fail to observe that in those moral lessons which were given the people through Moses, cleanliness holds a high rank among the preparatory acts for acceptance with God. When the Hebrews were about to assemble at the base of Sinai, to witness the grandeur of Jehovah as he should descend upon the mount, wrapped in a cloud of glory, to speak in the audience of all the people the ten precepts of his holy law, among the specified preparations for the occasion, we read: “Go unto the people, and sanctify them to-day and to-morrow, and let them wash their clothes.” Ex. 19:10. “And they washed their clothes.” Verse 14. This act of cleanliness, entering so fully into the sacred record, makes it one of importance. This was not simply because our Heavenly Father was pleased to see his children dressed in cleanly apparel; but it was to impress them with the purity of God, and that he cared for their physical and moral well-being. Again, while the vast camp of the Hebrews were in the wilderness, it was necessary for their physical and moral good, that they should be particularly neat and cleanly in their common habits. See Deut. 23:10–14. The God of Israel has not changed. That particular and holy God of the Hebrews, who could not view moral or physical impurities with complacency, is the Christian’s God. The death of his Son for the sins of men, and the world-wide proclamation of his glorious gospel, were never designed to give the idea that the Christian should be less particular and cleanly in common habits of life than the Hebrew. Then, these were necessary to physical and moral health. And, from the very nature of the case, the same necessity exists in our time. It is the most degrading and miserable fanaticism to suppose that the freedom of the gospel consists in slovenly and filthy dress, in rough, clownish, and irreverent words and actions, or in careless and filthy habits of life. It is painful to state that there is much that passes with certain classes as plain, humble religion, that is a living disgrace to the Christian name. One reason of this state of things, and a very prominent one, is the mistaken idea that God has abolished his rules of cleanliness, goodness, justice, and righteousness, found in the books of Moses, and that the gospel frees us from their restraint. God is the same, yesterday, to-day, and forever. The same practical instructions which he gave to the Hebrews through Moses, for their physical and moral benefit, he also impressed in substance upon the minds of the inspired writers of the New Testament. Paul exhorts to the point: “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” 2 Cor. 6:17, 18. Acceptance and heirship are the greatest blessings that God can offer on conditional promise to mortal men. Paul continues in the very next verse. “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” Chap. 7:1. In these impressive words, the purity, or impurity, of the physical and moral are connected. The one is dependent upon the other. The man whose habits are filthy, has a filthy spirit. And the man who obtains real purity of spirit, will be led to cleanly habits of life. Cleanliness, health, and purity of spirit, are all of the same piece, and are priceless adornments of the Christian’s pathway to Heaven. God pity the poor. These labor under disadvantages. But they can be cleanly, neat, and orderly. While it is admitted that poverty, in many cases, tends to make people slack, disorderly, and filthy, it is denied that this is necessarily the case. The log hovel, with its scanty, rude furniture, may show as many marks of tidiness as the mansion of the wealthy. And the scanty clothing may be clean. Though patch may be put upon patch, all may show the rough beauty and cleanliness of a hand and heart that is moved by the true spirit of reform. Diseases are received into the system by improper food, bad water, and impure air. The food and water may be right, but if the air we breathe be corrupt, the system will become poisoned, and sooner or later, sickness must follow. In our frequent tours in New England, the middle and north-western States, we have visited many sick persons. When searching for the cause of their sickness, if we have failed to detect it as hereditary, or caused by improper diet, or by impure water, we have usually found it existing on the premises. Whole families will be prostrated with fevers, and more or less deaths occur, and the good people will gravely and tearfully talk of the mysterious providence of God that has caused so much sickness, and removed valuable relatives and neighbors, when the chief cause of the suffering, and perhaps of premature death, was in their own yard. We wish to arouse the people upon the subject of securing health, moral elevation, and happiness, by providing themselves with the most healthful food, good water, and pure air. If the people will secure these, and have their other habits temperate and well, they may give the doctors’ drugs to the dogs, save pain and money, and be well. Personal cleanliness by proper bathing is not only a healthful luxury, but a virtue. Again we quote Paul where he connects physical and moral cleanliness. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh, and having a high priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” Heb. 10:19–22. The word rendered “washed,” in the expression, “our bodies washed with pure water,” is louo, which is defined by Robinson thus: “To bathe, to wash, but only the person or the whole body; not merely the hands and face which is expressed by nipto.” Liddell and Scott give a similar definition: “To wash, especially to wash the body, nizo being used especially of the hands and feet, pluno of clothes. Most usually in mid. to wash one’s self, to bathe.” The derivatives of this word seem to have exclusive reference to bathing. Thus loutron is defined, a bath, a bathing place; loutrophoreo, to carry water for bathing; loutrochoreo, to pour water into the bath, &c. The effort of immersionists to press this text into the service of their mode of baptism is an utter failure. There is abundance of the plainest testimony for immersion. But immersion, simply, does not wash the body. Another apostle says of Christian baptism, It is “not the putting away of the filth of the flesh.” 1 Pet. 3:19. This ends the matter. The expression of Paul, then, “Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water,” refers to moral and physical cleanliness. These words simply embrace the work of divine grace upon the mind and heart, and the bathing of the body in pure water. Dear reader, you see that our views of Bible Hygiene lead us to adopt the position that the blessing of personal cleanliness was not alone secured to the Hebrew, but that the glorious gospel of God’s dear Son recognizes the bath tub as verily as it does the communion cups. Between the tabernacle of the Hebrew congregation and the altar was the brazen laver containing water in which the Jewish priests were to wash themselves before putting on the pure linen garments, preparatory to entering the sanctuary to minister before God. And it is distinctly stated that they must do this, “that they die not.” Here we are again impressed with the purity of God, and how particular he was to impress the Hebrews that cleanliness was, to say the least, closely connected with acceptable worship. Has the change of dispensations changed the character and mind of God in this respect? Has the death of his Son given license to Christians to pollute their bodies and souls with filthy indulgences, which in the former dispensation would have been prohibited on pain of death? No! No!! God is the same in all dispensations. And those moral teachings found in the books of Moses, which contain rules to secure moral goodness, cleanliness, justice and the favor of God, are as changeless as the throne of Heaven. God save us from that Christian (?) dissipation that suffers the professed minister of the holy Jesus to ascend the pulpit with his blood, and breath, and, perhaps, his lips, clothes, and flesh, tainted with the filth of tobacco. But we forbear, lest what we might add in truth should offend some whose moral sense and piety are still enslaved by morbid appetite. “The Word of their Testimony.”
By R. F. Cottrell
WHAT is it? Is it the word of God and the testimony which he has given as our assurance? or is it that which we as individuals testify? I sometimes hear one say, “I expect to overcome by the blood of the Lamb, and the word of my testimony;” applying it to their individual testimony in the social meeting. I may be wrong; but I have understood it to be the same word and testimony for which the apostle was in the isle of Patmos, which was “the word of God,” and “the testimony of Jesus Christ.” It is by faith in the merits of the blood of the Lamb, and confidence in the word of that testimony which has been given for our assurance, that the saints get the victory over all their foes. New England.
By Stephen N. Haskell
THE 16th and 17th of September I met with the friends of Rhode Island at their quarterly meeting in Westerly. The Lord evidently met with us from the commencement, yet some lost a great blessing by returning at the close of the first day of the meeting. Sunday was a profitable day to the cause in Rhode Island, if the brethren retain the interest there manifested in the cause of God. First-day morning, we tried to get before the brethren the nature of this work, the manner of its rise, and the different enterprises now connected with it, which were carrying out the true principle of Christianity. The result of this meeting was encouraging from the fact that it led the brethren to take steps which, if carried out, will give success to the cause in that State. When the tract enterprise was spoken of, and reference was made to our periodicals, a cheerful response was made. Willing, active volunteers at once offered themselves to become agents to remind the subscribers when their subscription expired (as this is in most cases all that is necessary), and forward their remittance for the ensuing year to the Office; also to see that the worthy poor have the REVIEW, and obtain as many new subscribers as possible. There is no reason why the subscribers to our valuable periodicals may not be doubled in this State, and reading matter placed in the hands of hundreds who are now destitute of the knowledge of present truth, if the brethren retain their interest in, and devotion to, the work. Tuesday evening, we met with the brethren at Curtis Corners, and Wednesday evening at the Washington school-house district. Although but a few were out at the last-named place, on account of the weather, yet the meetings, I trust, were profitable. Thursday evening, met with the friends at Lafayette, and continued with them over the Sabbath and first-day. On Sabbath, a good delegation from different parts of Rhode Island was present. Monday I visited Bro. Leighton's family of New Haven, who have been passing through deep affliction. The entire family, consisting of five, have been, except one, quite sick at the same time, and during this time they buried a babe. Sept. 30, Sabbath, I spent at South Lancaster. Here some feel the importance of seeking God with all the heart; some are inclined to theorize, which is rather dry when rending of hearts is called for. Some are prone to dwell on the failings of others, which will always leave barrenness of soul. The language of the apostle is very much to the point: “Finally, brethren, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” Phil. 4 : 8. The important question now with us is, “Who shall ascend into the hill of the Lord? or who shall stand in his holy place?” The answer given is this: “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord and righteousness from the God of his salvation.” Ps. 24 : 3-5. S. Lancaster, Mass., Oct. 1, 1871. To the Brethren in Illinois.
By R. F. Andrews
DEAR BRETHREN: There are some matters pertaining to the cause in our Conference that we wish you seriously to consider. You will see by the report of our Conference that we have become responsible for all due the Publishing Association on our periodicals. This, we believe, is as it should be. Now let us make an earnest effort, as individuals, to come up to the work, and pay for our papers, and not oblige the Conference to pay our just debts for us. We would recommend that elders and leaders, in the several churches, take this matter in hand, and see that tardy subscribers be invited to pay their indebtedness, and also one year in advance. This paper is No. 16, Vol. 38. Now look on the paper right by your name, and if it says anything less than 38-16, you are in debt, and should immediately remit. But we find that quite a number are two or three volumes behind, and some even six or seven. Now this is not as it should be. Let us awake to this matter, in good earnest, at once. If any have become tired of our periodicals, there is an upright and honorable way of getting rid of them, and that is, to pay up past indebtedness, and notify the Association to discontinue them. As we look over the list, we are astonished to find some so far behind. We shall be under the necessity of writing to individuals or calling upon them personally for their indebtedness, unless they pay up at once. Please save us this unpleasant duty, and unnecessary trouble. Now a word with reference to our financial standing. Our Conference has grown some within the last year, for which we thank the Lord. Still we are very weak financially, and must put forth a united effort if we meet the demands of the cause in all its branches. You will see by the REVIEW that the following resolution was unanimously adopted at our late Conference: “Resolved, That the balance of the means raised to purchase the tent be applied for the use of the Conference.” Now you will remember, that when the appeal was made through the REVIEW, for means to purchase the tent, it was stated, that should there be more means raised than necessary, it would be put into the “book fund.” There were $551.80 pledged for the tent. There has been paid of this $521.80, leaving $30.00, yet unpaid. Our tent cost $420.80. This leaves $101.00 after paying for the tent, besides the $30.00 unpaid. As the greater part of the brethren that raised this means were present, and saw the want of means to meet the claims against the Conference, they expressed their wish unanimously to have it thus appropriated. This was also the judgment of Brn. Littlejohn and Canright. This enabled the Conference to pay nearly all its debts, but the treasury is entirely drained. There should be at least from one to two hundred dollars in the treasury, to meet the present wants of the cause. There are many brethren in our Conference, and some of them able, that do comparatively nothing in sustaining the cause financially. If all would take hold unitedly, it would be an easy matter to sustain the cause. Come, brethren, let us, while we render to Cæsar the things that are Cæsar’s, be careful that we render to God the things that are God’s. Soon the opportunity to use our means for the advancement of the precious cause of truth will be passed. Then the rich, selfish and covetous, and their hoarded means will perish together. May the Lord help us to realize it; and may we now, while we have opportunity, make to ourselves friends [out] of the mammon of unrighteousness, that when we fail [here] they may receive us into everlasting habitations. One word to the friends of truth, that are outside of the limits of our churches: We hope that you will not be idle spectators in the cause. Your being isolated and alone does not free you from responsibility. God has not given you the truth to put it under a bushel or bed, but that you may put it on a candlestick, that all around may see the light. It is your duty not only to exemplify the truth in your lives, but to do all in your power to assist in getting it before others. If the unfaithful minister will have his garment stained with the blood of souls, how will it be with the individual that has withheld from the Lord’s treasury its due, and selfishly appropriated it for his own personal benefit or comfort, instead of using it to get the truth before those that are in darkness, and thus give them the opportunity to flee from the wrath to come? Oh! that we might see this just as it is, in its true light. If ever we needed your help, brethren, it is now. The Publishing Association needs assistance in erecting its new building; the Health Institute also. At our Conference there were over $700.00 pledged for these institutions. We should raise this sum to at least $1000.00 immediately. We have all the time during the present year to pay these pledges. Come, brethren, send in your names to the REVIEW Office, with the amount you propose giving for these enterprises, or better still, send with your names the cash. Ten dollars secures a share in the Publishing Association; and twenty-five in the Health Institute. If you have not adopted the plan of “Systematic Benevolence,” we earnestly request you to do so at once. As a Conference we have done nothing for the cause outside of our own limits the past year. The General Conference has claims upon us as also the missionary cause. The $50.00 donated to the General Conference by us this year, will do no more than meet the expenses of the help sent us by that Conference; so that we have not increased the funds of the General Conference in the least. Ivory Colcord, Coleta, Whiteside, Co., Ill., is our Conference Treasurer. Systematic Benevolence funds and donations to the Conference should be sent to him. I will close this appeal with a quotation from James: “What doth it profit my brethren, though a man say he hath faith, and have not works? Can faith save him? . . . Show me thy faith without thy works, and I will show thee my faith by my works.” May the Lord help us to show, by the assistance that we render the cause of our Redeemer, that we do truly love it. Chicago, Ill.
By John Matteson
Two MONTHS have passed away in this place, since my last report, and still there is no prospect of leaving. The work goes on slowly, but steadily. In the beginning of March this year, there was no Sabbath-keeper here among the Norwegians. In April there were twelve, and eleven of them united into a church. Now twenty-five are keeping the Sabbath, twenty-two are members of the church. They are united and happy in the truth. As a proof of their interest in the truth it may be worth mentioning that they are now busily engaged in building a meeting-house. They have bought a lot, well located, for $840. The house is 23x50 feet and will cost above $1000. Will probably be ready in the course of a month. I work every day on this house, except Sabbath, and hold meetings beside, Sunday and Friday evenings and Sabbath forenoon. We have an interesting Sabbath-school in the afternoon. We find it difficult to get English teachers. Would to God that some one had the burden of souls in this place and would labor among the Americans. We would be glad if some of our preachers could be with us when the house is to be dedicated. This is truly a noble undertaking of a few men who sustain their families by day's labor. But they need a house. It costs immensely to rent a room in this place, and there are too many for a private house. So the work has been moved forward with great energy, and without one dissenting voice, or any drawbacks. All pull one way. The Lord adds his blessing. That makes the work move. And an experience in the truth and a preparation for the coming of the Lord is the happy result. 21 Elston R., Chicago, Ill., Oct. 2, 1871. Sow ye beside all waters,
Where the dew of heaven may fall.
Ye shall reap if ye be not weary,
For the spirit breathes o’er all. Sow though the thorns may wound thee,
One wore the thorns for thee;
And though the cold world scorn thee,
Patient and hopeful be. Sow though the tempest lowers,
For calmer days will break;
The seed in darkness nourished
A goodly plant may make. Sow though the rock repel thee,
In its cold and sterile pride,
Some cleft there may be riven
Where the little seed may hide. Work in the wild waste places,
Though none thy love may own,
God guides the down of thistles
The wandering wind hath sown. Sow by the wayside gladly,
In the damp, dark caverns low,
Where the sunlight seldom reaches,
Nor healthful streamlets flow, Where the withering air of poison
Is the young bud’s earliest breath,
And the wild, unwholesome blossom
Bears in its beauty, death. The ground impure, o’ertrodden
By life’s disfiguring years,
Though blood and guilt have stained it,
May yet be soft from tears. Watch not the clouds above thee,
Let the whirlwind round thee sweep;
God may the seed-time give thee,
But another’s hand may reap. Room on the narrowest ridges
The ripening grain will find,
That the Lord of the harvest coming,
The harvest sheaves may bind. Missouri Call for an Adventist Preacher
FROM Missouri comes a call for help. M. C. M. writes from Elm Grove, Holt Co., that they have never had an Adventist preacher there, but that several have become acquainted with our views, and believe them, and are keeping the Sabbath. And he says that the people are very anxious to have a minister come there, as the subject is getting to be an interesting, or rather an exciting, one, in their minds. ABBY M. LINDSLEY
By Abby M. Lindsley
DEAR BRETHREN AND SISTERS: Some may remember to have seen my signature in the paper years in the past. I loved the present truth, and it seemed that it was a part of my being. I thought that all the interest I had was identified with it. But alas for me, the trial of my faith came, and not understanding how to trust implicitly in my Heavenly Father, I made a misstep, which by little and little through my long sickness led me into doubts and fears, and finally despair. I felt that God was not just. Oh! the power of the enemy to distract and darken the mind, if we are not staid on God! I wanted to get out of his power, but could not. I felt that there was no hope for me. At times I called to mind David’s words when he said, “I looked on my right hand and behold none to help. Refuge failed me, no man cared for my soul.” He says further, “I cried unto thee, O Lord, I said, Thou art my refuge and my portion in the land of the living. Attend unto my cry, for I am brought very low. Bring my soul out of prison that I may praise thy name.” Ps. 142: 4, 7. Gradually strength of body and mind returned, and by a train of circumstances I was brought to seek the Lord if peradventure there might be mercy even for me. This was some two months since. He has promised that, “In the day we seek him with all the heart, he will be found of us.” Blessed promise. I found mercy. The Lord helped, and I trusted in him. I am learning the way more perfectly than I ever have before. My confidence in God is again strong. I am trying to yield myself wholly to him without the least lingering reserve, for I realize that to be Christians will take all there is of us. How wonderful is God’s love and compassion toward us! He is not willing that any should perish, but that we come to him and live; but only in his appointed way. It is enough. I yield, I yield. My poor heart is all I have to give. In return I have peace, joy unspeakable, and a hope that I may overcome and sit down with him on his throne. To those who feel that the way to Heaven is hard and that God is a hard master, I would say, Obey God, give him the whole heart, let self with its affections and lusts all die, and be swallowed up in his will, and you will have such help, such holy joy, as it has not entered into your hearts to conceive of. I see the message waxing louder and louder, and every one has something to do. It is for us to be ready, not merely to be saved ourselves, but to cast an influence on the side of truth, and come up to the help of the Lord in this fearful time. This is what the Lord wants. He will bless our feeble efforts if we labor in his strength. Some over whom we individually have influence may be reached, if we are faithful and humble, praying much for help from the Lord. And this is the confidence we have in him, that if we ask anything according to his will he heareth us. And if we know that he hears us, whatsoever we ask we know that we have the petition we desired of him. 1 John. 5 : 14, 15. And Jesus says, If ye abide in me and my words abide in you, ye shall ask what ye will, and it shall be done unto you. John. 15 : 7. here, then, is encouragement to pray for ourselves and for one another, doing, with our might, whatsoever our hands find to do for the Lord. Oswego Co., N. Y. Sept. 17, 1871. Sister E. Ashley on Keeping the Sabbath
SISTER E. ASHLEY writes from Richland Co., Wis.: I have enjoyed much of the love of God in striving to keep the Sabbath. I have tried to live a Christian for thirty years, but when I heard the third angel’s message, I had to be converted anew. I am happy to be counted worthy to be one of the number who are keeping the commandments of God and have the faith of Jesus. I have passed through many sore trials in the last year, but I now can say that they have been for my spiritual good. They are preparing me to serve the Lord. The crucible will only take away the dross, and refine me for the Heavenly kingdom. None but the pure and the holy will ever enter there. A Few Thoughts on the Pharisee of Luke 18: 9-14.
By James Ertzenberger
VERY many among Christians think very little and speak despitefully of the Pharisee in the parable of this chapter. Generally it is thought that this man was bad without any good qualities. It is true that he did not humble himself, and therefore his sins were not forgiven. Verse 14. But I would like to ask, Was the Pharisee of this chapter as wicked as many think him? To find a true answer to this, let us look at the matter a little more carefully. Webster defines the word Pharisee to mean, “One of a sect among the Jews, noted for a strict observance of rites and ceremonies, and of the traditions of the elders, and whose pretended holiness led them to separate themselves from the other Jews.” According to this, he was a Jew and not a Gentile, consequently knowing the true and living God. That this is so, may be seen through the Scriptures. We read in the Acts 26:5, that the sect of the Pharisees was the “most straitest” of the Jewish religion. According to this testimony of Scripture, we may believe that the Pharisees did not trifle with the word of God, as is the case with many of our time who bear the name of Christ. In verse 10 we read that the Pharisee went up into the temple. For what purpose was that? It is stated by our Lord to pray. How many of our time habitually go to the meeting-house? And how many go for the special purpose of praying? Not seldom does it occur that church-members excuse themselves from going, and remain at home, or go after their worldly pleasures and gains. And among those who go up into the temple, how many do it from custom, or to meet others, to see and to speak to them; or to show their dress? How many young men go to see young ladies, and very often older ones to see this one and that one. Now let us listen to their conversation. Not only when going to the church, but even in the Lord’s house, they speak profanely. The subjects of their conversation are their worldly gains and labors, their houses and fields, their horses and cattle, their worldly pleasures and how to pass the day. And did you never see sleeping ones? After leaving the house of worship, how many know just as little about the word which was spoken by the minister as if they had not been. Their minds were occupied by other things, and controlled by the devil. Such are many of those who condemn the Pharisee. He went up into the temple to pray. Did they go up for the same purpose? It is true he prayed in a way and manner so that the Holy One could not hear and answer him. He went down in his sins. But do you think that he was doing as bad as most of the church-members of to-day? I think not. Please read Mark 7:1-13; Col. 2:18-23. But one point more in proof that the Pharisee of the parable was not a bad, but an honorable and moral man. Considering verses 11 and 12, we can conclude that he observed outwardly the requirements of the decalogue. After a careful examination of these two passages no one will say that he was a wicked man. No, we all must admit that he was a better one than many professing Christians. Here we learn that this Pharisee gave tithes of all he possessed. Did he rob God as it is written in Mal. 3:8? By no means. But there are Christians who are behind this Pharisee in this respect. They have to give tithes, but are not faithful in doing it, without speaking of those who give nothing. What will be said of them? How will they stand in the sight of God? True, this is a parable: but what a great lesson may be taken from it. I think at least that some mistake in the case of the Pharisee. And dear Christian friends, who will measure himself with this Pharisee? Are there not those among us who feel in examining this subject guilty of this sin or that one? If there is any one, and doubtless there will be, let me invite you to come to the Lord with humbling yourselves, confessing and forsaking your sins. And should there be one among us who has robbed men or God, then let me beseech of you to follow the example of a Zaccheus in Luke 19:8, and surely also to you will it be said as to him, “This day is salvation come to this house, forasmuch as he is also a son of Abraham. For the Son of Man is come to seek and to save that which was lost. Luke 19:9, 10.” Read also prayerfully Mal. 3:7-17. May the Lord help you to feel in reading it. May the Lord bless these feeble words of your unworthy brother. May we all make haste to get ready for our final account. JAMES ERTZENBERGER. Tramelan, Switzerland, July, 1871. Giving up for Christ.
By Cuyler
A FRIEND requested me to name a few simple and practical rules for Christian self-denial. “It is not what a man takes up, but what he gives up, that makes him rich toward God.” Now what ought a follower of Jesus to give up for his Master’s sake? 1. Of course every man who would become a Christ’s-man must renounce everything that God’s word and a healthy conscience set down as wrong. All sins are “contraband” at the gateway of entrance to the Christian life. The sentinel at the gate challenges us with the command—“Lay down that sin!” “Cease to do evil” comes before “Learn to do well.” 2. We must give up whatever by its direct influence tends to injure ourselves or others. Here comes in the law of brotherly love—the law of avoiding the appearance of evil, and of renouncing whatever causes our brother to stumble. This is the generally accepted basis for the duty of total abstinence from intoxicating drinks. They endanger my neighbor A——, and they are destroying my brother B——; therefore I ought to avoid setting the example of their use before A—— and B——. Total abstinence then rests on the double ground of self-preservation, and of self-denial for the sake of others. We have a very poor opinion of the piety of any man who will not give up his bottle of wine or any other self-indulgence for the sake of taking a stumbling-block out of a fellow-creature’s path. This second principle of abandoning every practice which may mislead others is the one to be applied by a Christian whenever he is solicited to play whist, or to attend the opera, the circus, or the dancing-party. You may not become a gambler, but cards make gamblers of others. You may not be corrupted by the opera-stage, or the promiscuous dance; but their influence has damaged thousands of your fellow-Christians. The safe side of all questionable amusements is the outside. 3. Give up whatever tends to pamper the passions, or to kindle unholy desires. Paul’s noble determination to “keep his body under,” implies that there was something or other in Paul’s fleshly nature which ought to be kept under. It is also true of about every Christian, that somewhere in his nature lies a weak point, a besetting tendency to sin; and right there must be applied the check-rein of self-denial. Even eminent Christians have had to wage constant battle with sexual passions. Others have had sore conflict with irritable, violent tempers. Old Dr. Alexander used to say to us students, “Young brethren—envy is a besetting sin with the ministry; you must keep that abominable spirit under.” When a servant of Christ is willing to take a back-seat, or to yield the pre-eminence to others, he is making a surrender which is well-pleasing to his meek and lowly Master. One of the hardest things to many a Christian is to serve his Saviour as a private when his pride tells him that he ought to wear a “shoulder-strap,” in Christ’s army. 4. Another very hard thing for most persons to give up, is to give up having their own way. But the very essence of true spiritual obedience lies just here. It is right here that self-sufficiency, and vanity, and waywardness, and obstinacy are to be met. Here they must be sacrificed to that demand of the Master, that he shall rule and not we. Only a truly self-denying, self-abnegating disciple can adopt those words which the holy-minded Dr. Skinner lined off to his brethren just before his death— “My Jesus, as thou wilt!
Oh, may thy will be mine;
Into thy hand of love
I would my all resign!”
5. The last rule of giving up which we have room for in this brief article is, that time, ease, and money must all be held tributary to Christ. In these days of stylish equipage and social extravagance, how few Christians are willing to give up to Jesus the key to their purses and bank-safes! Too many go through the solemn farce of writing “Holiness to the Lord” on their property and then using it for their own gratification. Every servant of Christ should systematically bestow at least one tenth of his annual income in Christian charities, and as much more as he or she can afford without robbing others. What child of God was ever bankrupted by benevolence? It is harder to give up ease than money. Personal exertion to save sinners, to do disagreeable duties, and to “keep at it” in up-hill work, is one of the severest tests of self-denying godliness. Blessed is that disciple who can say, “It is my meat to do my Master’s will, and to finish the work which he gave me to do.” He goes on giving up—and giving up for Christ until his dying hour; and then when he gets to Heaven he will find that what he lost for Christ’s sake,” has been saving up for him to be his everlasting treasure in glory.—Cuyler. An Apostolic Injunction.
By S. A. Sachs
“LET-love be without dissimulation,” is a command given by Paul to the Romans; and it is especially applicable to us in this age of hypocrisy and selfishness. The world is full of vanity and dissimulation; nor are the churches exceptions. Where in all the land can be found the church that is joined together as one body, where the members walk in love, in honor preferring one another? where backbiting and boasting are not heard, and covetousness, impurity, and unthankfulness, are not seen in the acts of the professed followers of the meek and loving Saviour? Can we as a church stand up as an example? Let each one ask himself as a part of the church, am I blameless as regards my duty to my neighbor? Is there none that can accuse me of wronging him or of leaving him unaided when in trouble? Is there no feeling of malice or envy in my heart toward a brother or sister? When searching our hearts to find what is therein displeasing to God, if we ask ourselves these questions; who can plead “not guilty”? The fault is not in our profession; for we profess that which is holy, just, and good; but the fault is in us—in our lukewarmness and the hardness of our hearts. It is time for those that would be the children of God to awake from this lethargy and be zealous, and repent. It is time for us to cultivate in our hearts a deep love for our brethren and sisters that the world may know that we are the children of God. And let us also love those who know and obey not the truth, that some may be led to see their danger by our affectionate concern for them, and seek, by obedience to God, an entrance into the heavenly city. Affection and flattery cannot take the place of love. By these the vanity is sometimes pleased, but the heart cannot be won to Christ. When our hearts are filled with unfeigned love for God, his truth, and our neighbor, then we can accomplish much in the service of our Maker. Think of the great Pattern, who was tempted in all points as we are, yet without sin; who, when taken and with wicked hands crucified and slain, could still pray, Father, forgive them. What love he showed to all mankind; and when we hate or speak evil of any one, let us remember that our Saviour gave his life for that one as well as for us. If we would be accepted of him, we must hate the sins and evils of our own hearts and put them away from us; and if we see those who seem to be more sinful than ourselves, let us remember that their temptations may be greater than our own, and have charity and pray for them. Perhaps they may be brought to a saving knowledge of the truth by our godly conversation. But harshness will be ineffectual. The work must be done in love, and that without dissimulation.