During 1908 and 1909 fourteen tent and eight hall efforts have been conducted, one general and one local camp-meeting held, and nine other general meetings in various parts of New Jersey. One hundred fourteen persons have received baptism, and four new churches have been organized. God has gone before the workers in remarkable ways, and we desire to give him all the glory.
The outlook for our future evangelical work seems good. Only a small part of the field has been touched by our ministers. Thirty cities of over five thousand inhabitants each have never had a series of meetings conducted by a Seventh-day Adventist minister, and a hundred more of over one thousand each have never had an opportunity to hear this message preached. Then there are the rich agricultural districts, which are practically untouched, except by the canvasser. We have often been compelled to gaze with awe on the wonder-working power of God as we have seen him open the way before us. It is not necessary to go to the foreign field to find “open doors,” as they stare at us from every side.
No other part of our field appeals so pitifully for help as the great cities in which are crowded a large part of our population. Jersey City and Newark form, with their suburbs, cities of five hundred thousand each. Paterson, Trenton, Camden, Elizabeth, and Atlantic City are also important centers. The command of the Lord and the pleadings of perishing souls say that something must be done to establish and strengthen the work in these great centers of travel and commerce.
In the first ten months of 1909, 4,332 subscription books, at a value of $6,142.41, have gone into homes as silent messengers of truth. During this year special attention has been paid to the periodical work, which has opened up a wide field for successful labor, especially in the great cities. During the ten months just closed, more than 26,000 copies of our ten-cent magazines were sold in New Jersey. We have thus again in a remarkable manner seen the fulfilment of the prediction of the spirit of prophecy that the message would return with power to the East.
During the Thanksgiving Ingathering of 1908, the members of our churches took hold of the work with earnestness, and the Lord greatly blessed the effort. In this State 9,148 copies of the special REVIEW were taken, and a total of $1,256.42 was secured in donations. After deducting the cost of the papers, there was left a balance of $1,073.46, or $1.77 for each member of the conference, which was turned into the Mission Board treasury, the highest average reported by any conference. This year over ten thousand copies have been ordered, but it is still too early to give results, though some very encouraging reports have come in.
One of the most needy parts of our field is the foreign department. Of the 2,144,134 inhabitants of the State according to the last census, nearly 800,000, or thirty-seven per cent, are foreigners. Of this number, 476,276, or twenty-two per cent of the whole population, can not speak English. This makes the demand for workers who can speak these languages imperative. We now have four foreign workers— German, Danish, and Holland— who can speak the languages used by one half of these. That leaves nearly 400,000 people in the State, mostly Italians, Poles, Russians, Hungarians, and Slovaks, who speak languages not understood by our workers. The Lord is opening the doors for work among some of these people. A church has already been organized among the Bohemians and Slavs at Newark, and the members are trying to do all they can to reach their neighbors. But they must have help. There is also a demand for work among the Swedes, and the work must be opened up among other nationalities.
We believe that if we bring our all, even if it is but a few loaves and small fishes, God will in some way multiply it, so that the multitudes of hungry souls may be fed. Our hearts are full of courage as we see the hosts of Antichrist closing in for the final struggle, for we know that the Captain of the Lord’s host leads his people.
B. F. KNEELAND.
Field Notes
FROM KETCHUM, OKLA., comes the report that six persons have joined the church there.
BROTHER NYMAN reports five new Sabbath-keepers at Marion, Mich., since camp-meeting.
A CHURCH has been organized at Martensdale, Cal., with a charter membership of thirty-two.
SIX persons have taken their stand for the truth, and will unite with the church at Mt. Pleasant, Mich.
BROTHER ISAAC P. DILLON reports that one Sabbath, Jan. 1, 1910, three were baptized at Douglas, Ariz.
ONE person has accepted the truth at Stillwater, Minn., through the faithful efforts of one of our brethren there.
FIVE adults were baptized by Elder R. E. Harter at the North Philadelphia (Pa.) church, on Sabbath, December 25.
AT PORT HURON, Mich., a church of twelve members was recently organized by Elders E. K. Slade and E. R. Lauda.
As the result of Bible work done by Sisters Armitage and Post, four faithful souls were recently baptized at Milwaukee, Wis.
A CHURCH has recently been organized at 4338 State St., Chicago, Ill., with a membership of twenty-two persons. One of these has been recently baptized, and two are awaiting baptism.
As a result of a series of meetings held lately at Kokomo, Ind., two have taken their stand for the Sabbath truth. Also three were baptized at this place, and two have connected with the church.
MEETINGS held with the Washington Court House (Ohio) church, for a period of eight days, encouraged one woman to take her stand for the truth, and resulted in interesting several other persons.
AT Oxford, Maine, a Sabbath-school of eighteen members has been organized. Five persons are awaiting baptism, which will make a company of thirteen ready to be organized into a church. A good interest exists at this place.
BROTHER SYDNEY SCOTT reports that as a visible result of camp-meetings held in four of the Southern States one hundred twenty-five souls have accepted the truth, of which seventy-five have been baptized. Five churches have also been organized. Brother Scott is working for our colored brethren.
The Relief Campaign in the Southeastern Union Conference
By L. A. HANSEN
To judge from the manner in which the resolutions on the campaign were received at the recent session of the Southeastern Union Conference the work will go right forward in this union conference. They were first presented on Friday forenoon, and the hour was devoted to their consideration, they being spoken to by Elder A. G. Daniels and the writer. The meeting adjourned without adopting them, so that further discussion might be given.
Sunday was “medical day,” and the forenoon program was considerably disarranged because the interest in the discussion of the relief work was such as to take the time. Dr. W. A. Ruble presented in general the benefits to be derived from the campaign, to institutions, our own people, and to the public. Financial benefit would result, not only from the proceeds of the sale of the publications, but from the added patronage that would be worked up through the interest aroused in sanitarium work. A blessing would come to the individuals engaged in the campaign, and great good to those purchasing “Ministry of Healing” and Life and Health. It proved so to our school work through the sale of “Christ’s Object Lessons.”
Elder G. B. Thompson presented the urgency of our leaders assuming the burden. Union conferences and conference presidents and the executive committees must do their own share, and interest the people to do theirs. This is a part of the work, and falls upon those who have the work to look after. They can not do their duty and neglect this.
The writer called attention to the fact that there is another phase of sanitarium work than that of indebtedness, that our sanitariums are doing a large amount of evangelical work which does not appear in conference reports, and for which no bills are rendered. Over twenty-five thousand persons spend, on an average, five weeks a year in our sanitariums. To reach this number of people by tent effort or other means would involve a considerable sum. Many of them are very influential persons, and work for this class is usually carried on at some expense. Yet this number of persons are in our sanitariums as guests, and will note the lives of our workers and hear the spiritual lessons given at worship hour, as well as receive the personal attentions of physician and nurse. Our institutions are proving the worth of the instruction given us about the health work being an entering wedge, and so forth. The importance of this branch is still what it has ever been presented to be.
Elder T. H. Jeys stated that in the South Carolina Conference they would do their part. Taking lesson from some things that occurred in our “Object Lessons” campaign, they would not order books indiscriminately, to be laid up on shelves, payment for same to come into dispute. They would labor to see that the books were sold as ordered; some would not be able to sell their share, but others would sell more, to make up.
Elder R. W. Parmele knew that as far as Florida was concerned, she could be counted on to do her part. He called attention to the fact that what appears in the financial report of a sanitarium as loss need not be necessarily so considered if we take into account the work that is done through missionary effort, that such items on a conference report, showing an apparent loss for salaries paid without compensating gains, are not really loss.
Elder C. B. Stephenson, of Georgia, gave assurance that in his conference the campaign would be carried forward. He felt that the sanitarium work was one to merit our earnest attention. It has its important place in the giving of the message, and it has shown its value.
Elder G. W. Wells, president of the North Carolina Conference, said that his conference could be relied upon to do its part. And they would not stop at two copies a member. In fact, he thought that we ought not to have it understood that persons are to sell only two copies a year, but to sell more than that.
Elder P. G. Stanley, the new president of the Cumberland Conference, said he believed the move was one in which all should join heartily. He knew there would be a blessing in it to every one engaging in it. Movements of this kind call upon the whole force of our people. He assured them of his co-operation.
Dr. C. F. Curtis felt “fire in his bones” when it came to discussing the advancement of the health work; he had seen such favorable results of it in his work in Atlanta. Prominent men had been benefited by treatment, and had become friends of our work as a result. He believed that with proper interest and effort on the part of our people, patronage could be worked up for our sanitariums that would make them self-supporting.
V. O. Cole, general field agent, expressed his purpose to work in the interest of the campaign. He believed that the canvassers could do much in its behalf. They could interest our people in the work as they meet with them, could assist them by giving pointers on canvassing, and could themselves do their own share of selling the relief publications.
Elder I. M. Martin, of the Asheville mission field, felt enthusiastic over the good that could be accomplished through the health work. He cited cases of special interest on the part of persons who knew of our sanitarium work and wished to assist in an enterprise of the kind at Asheville should one ever be projected.
Elder Charles Thompson, the union conference president, said there was some disadvantage in being chairman of the meeting,—it did not give him a chance to talk as much as he might otherwise. He wished to speak to the proposition. He was interested in it, and proposed to do all he could. He thought he could do his personal share by putting two books into his satchel when going on a trip, selling them, and then doing the same on his next trip, and the next, and so on. He would also do his part as president. He realized that the responsibility was his, and meant to discharge it properly. As for the book, “Ministry of Healing,” he could certainly commend it to all. He said he would not take one dollar and fifty cents for the single chapter on Prayer and Healing. He thought that chapter to be most helpful to one who is asked to pray for the sick and needs instruction as to what is proper. He considered the rest of the book was equally valuable. He was in favor of every laborer in the field shouldering his responsibility of the campaign.
The resolutions were adopted unanimously. It was certainly gratifying to see the project taken hold of with such manifest appreciation and zeal rather than with a sense of burden and regret. We look for good results in this union.
L. A. HANSEN.
Notes From Mexico
By George W. Reaser
ABOUT six months ago we learned that a minister of the Baptist church was preaching the threefold message in Mexico without having met any of our people. We sought him out, and were well pleased to learn that he was in perfect harmony with us in all points of doctrine, as far as he had investigated. On our invitation he connected with our organized work, and is now actively engaged in preaching the truth. It is stated by prominent Protestants in our Mexico who are well acquainted with him that he is the most able and eloquent native Mexican who has accepted Protestantism. He has a good general knowledge of the Bible and church history, and also of the ancient languages,—Hebrew, Greek, and Latin. He accepted the truth through reading our missionary paper, El Mensajero de la Verdad.
I believe that the year 1910 will be the record year in the canvassing work in this field. Our workers will doubtless18more than double the record this year, which will run us beyond the ten-thousand-dollar mark, United States currency. In some instances people see the canvassers for “Home and Health” on the street, and run after them to place their orders for the book. Of course, such persons have seen the book, and recognize the agent. Brother Yarnell went yesterday to deliver an eight-peso (four-dollar) book, and the purchaser took two books of the ten-peso value each.
Immediately after our council meetings, which will close on the thirty-first instant, Brethren Green and Yarnell will give all their time to canvassing for a few months. The former will join Brother Brown and go to Yucatan, which is as good territory as we have in the republic. While there, they will work all of that part of the “hot lands” during the next three months, which are the most favorable months in the year for health in the low-lying, tropical districts. Brother Yarnell will continue to canvass until autumn, when we hope to open a school. Brother Robinson has a brother who we hope will yoke up with him and engage in canvassing until school opens next September.
G. W. REASER.
Medical Missionary Department
By W. A. Ruble
Conducted by the Medical Department of the General Conference
W. A. RUBLE, M. D. — — — Secretary
Do Something
If you’re sick with something chronic,
And you think you need a tonic,
Do something.
There is life and health in doing,
There is pleasure in pursuing:
Doing, then, is health accruing;
Do something.
If you are fidgety and nervous,
Think you need a doctor’s service,
Do something.
Doing something will relieve you.
Of the symptoms that deceive you;
Therefore, if these troubles grieve you,
Do something.
— Selected.
The Missionary and Publishing Work
Notes, Plans, Reports, Statistics, and Other Information Regarding Missionary Endeavor and the Circulation of Gospel Literature.
Conducted by the Missionary and Publishing Department of the General Conference.
E. R. PALMER — Secretary
N. Z. TOWN — Assistant Secretary
A. J. S. BOURDEAU — Missionary Secretary
Fallen at His Post
By E. R. P.
IT is with sorrow that we report the death of another of our pioneer canvassers in Mexico. Brother John Bowers was one of the first to go to Mexico as a self-supporting canvasser. With much sacrifice and hard labor, he persevered in the work until he saw it enter the present new era of increased prosperity. Elder G. W. Reaser, superintendent of the field, writes the following particulars concerning Brother Bowers's death:—
“We are compelled to record another sad experience in connection with our work in Mexico. Brother John Bowers died here at our treatment-rooms at ten minutes past four this morning. He came here by train from Torreon, arriving Thursday at 6:30 P. M. We met him at the station, and took him in a coach direct to the treatment-rooms, and in a few minutes had him comfortably settled in a good bed, and administered to his needs in the way of food, treatment, and care the best we could. Last night he said his bed seemed to be the best he had ever had, but that he felt extremely tired. Although we did not think there was any immediate danger, we provided him with a night nurse. At a little past four in the morning he rang the little bell at his side to call the attention of the nurse, but before she could call the doctor, who was just across the street, he was gone.
“He had been sick about two weeks at Torreon before he came to Guadalajara, and had been here only about thirty-four hours when death ended his suffering. The disease which robbed him of life was a very aggravated form of eczema. He expressed great satisfaction at being among friends and brethren who took an interest in his welfare, and praised the Lord that he had brought him safely to Guadalajara.
“He was certainly a very consecrated man. We know practically nothing of his antecedents. He once told the writer that when he accepted the threefold message, he was working in a convent, and that he accidentally found a discarded copy of 'Daniel and the Revelation' in some rubbish that he was told to burn. From this book he learned the message, and then, naturally, they did not retain him long at the convent. However, the mother superior treated him kindly as long as he was retained in the employ of the institution. He was about fifty years of age. Brother Bowers was one of our most faithful colporteurs. Without doubt he sleeps in Jesus. ‘How long shall death, the tyrant, reign and triumph o’er the just?’” E. R. P.
Religious Liberty Notes
SISTER ELLEN POWELSON, of Batavia, Iowa, has been one of the enthusiastic and reliable workers with petitions. A note just received from her indicates that the present campaign has enlisted her efforts no less than former ones. She has had a very encouraging note from her congressman, speaking of interest in the subject thus brought to his attention, and promising to give the matter his “most serious consideration.”
In Norristown, Pa., we learn from the Columbia Union Visitor, the school board some time ago required the discontinuance of religious exercises in the schools, and forthwith the scholars not liking the order went on a strike. They organized a procession and carried a banner through the streets, inscribed, “No Bible no school.” The striking young folks had the support of their parents, it is said, and there was talk of taking the matter to the governor.
In an article in the last number of the Indiana Reporter Elder Morris Lukens, president of the conference, calls the attention of the Sabbath-keepers of the State to the fact that the new mayor of Indianapolis is an ultrareformer who evidently intends to “make good” to his reform constituents by a rigid enforcement of State Sunday statutes and city ordinances. This, Elder Lukens thinks, should remind every lover of religious liberty of his duty for Sabbath, February 5—Religious Liberty Sabbath. It is a timely alarm-call.
In his answer to the Pharisees, Christ clearly enunciated the distinction which should be made between civil and religious matters. He says: “And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for that any man: for thou regardest not the person of men. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cæsar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? Show me the tribute money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar’s. Then said he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.” He recognized in his reply that there are certain things which belong to the jurisdiction of Cæsar. These are the questions of civil life, of the civil relationship existing between men; but over and above every other consideration is the duty which man owes to his God. This has the prior claim. Into the personal relationship existing between man and his Maker the State has no right to intrude. When it does this, it usurps divine prerogatives, and steps upon holy ground.
The Sunday-Law Agitation in Washington
By W. A. C.
TWICE recently since the Senate District Committee reported favorably upon the Johnston District Sunday bill, action upon the measure has been delayed by different senators requesting that it “go over,” whereas in the Sixtieth Congress (May 15, 1908), it passed the Senate without opposition, word, or comment. This no doubt has been somewhat of a disappointment to the friends and promoters of the bill.
In the two Washington morning papers, the Washington Post and the Washington Herald, of Monday, January 24, there appeared the following communication from Dr. Wallace Radcliffe,19pastor of the New York Avenue Presbyterian church of the city, and chairman of the Interdenominational Committee on Sunday Rest in the District of Columbia:—
“Sunday Rest Bill
“Editor the Washington Herald:—
“I wish to call attention to Senate bill No. 404, which seeks to secure Sunday as a day of rest for the District of Columbia. It is the same bill which was passed by the United States Senate last winter, but did not get past the House District Committee. Its regulations are substantially as follows: It forbids labor on the first day of the week, except household work, and other works of necessity and charity, and excepts newspaper publishers and public service corporations and their employees.
“It forbids circus, show, or theatrical performances, but excepts sacred concerts. It distinctly states that its provisions shall not be construed against the opening of hotels or restaurants, nor the delivery of food before ten o’clock in the morning between June and October, nor the sale of milk, fruit, confectionery, etc., soda, mineral waters, newspapers, periodicals, cigars, drugs, medicines, or surgical appliances, nor livery stable business, nor the handling and operation of the United States mail.
“The mere announcement of these details is a complete answer to any charge of narrowness or severity. It is far below the Christian ideal. It is distinctly a civil and not a religious measure. It enjoins no religious duty and imposes no restraint upon the religious liberty of any citizen of the District. It has, in fact, a separate provision which exempts from its penalties any member of a religious society who observes as a sabbath any other day in the week than Sunday. It is eminently fair. It is supremely an effort to secure to the working man his legitimate day of rest. One of the most significant elements in this movement is the fact that it has the eager and enthusiastic support of the labor organizations of the District, claiming more than twenty-eight thousand of our people.
“It endeavors to secure to the District the same privileges enjoyed by the citizens of the States of the Union. The seat of the national government is, perhaps, the only territory within its jurisdiction in America where such protection is not given to the citizen. It is a reproach that the District of Columbia has no law to assure or protect a day of rest. Any one can recognize how quickly in recent days, seriously and how, the rights of the laboring man and woman are being encroached upon. He has an inalienable right to his day of rest, and it is the business of the government to see that he is not defrauded. If things continue as at present, there will be only one result, and the workman knows it—seven days’ work for six days’ wages. Their cause should appeal to the humanity of every good citizen.
“This bill has behind it the great mass of our law-abiding and humane citizenship. The systematic and persistent opposition is almost entirely limited to the Seventh-day Adventists, whose members in the District, including men, women, and children, are almost three hundred, in a population of more than three hundred thousand. Their coreligionists throughout the country are aiding them by bombarding senators and representatives with telegraphic and other protests on the preposterous idea that the bill is a movement toward union of church and state! This bill, except to a perverted or prejudiced mind, does not attempt in the remotest way to establish any religion or prevent the free exercise thereof by any one. This question has been often raised on similar statutes, and we have yet to find a single decision sustaining it. Wallace Radcliffe.”
In response to this, the following reply was prepared for publication in the same papers:—
“Is the Sunday-Rest Bill Religious?
“Editor the Washington Herald:—
“A communication in your Monday’s issue, I notice, denies that the Johnston District Sunday bill, Senate bill No. 404, is religious. A few facts as to the origin of some of these Sunday-law bills now before Congress and the character of the movement demanding their passage may throw light upon this question.
“At a mass-meeting held Feb. 26, 1908, in the New York Avenue Presbyterian church, in the interests of this proposed legislation, the pastor, giving a brief history of the origin of the movement in the District, stated that it originated about a year previously with the ministers of the various denominations in the city forming themselves into an ‘Interdenominational Committee on Sunday Observance.’ To arouse public sentiment in the movement, he said, this committee had prepared and distributed throughout the city twenty thousand copies of a publication entitled ‘A Christian Appeal in Behalf of Sunday Observance.’ This appeal was addressed, ‘To the People of Washington,’ and among other things said:—
“‘The custom of setting apart one day in seven from secular work for worship and communion with God antedates the ten commandments.’
“No one can deny that the reason for setting apart one day in seven from secular work, is religious. The reason is plainly stated. It is ‘for worship and communion with God.’
“The publication further says:—
“‘To keep the Lord’s day holy, Christians must conscientiously make it a day of rest from all secular work.’
“The prevailing idea throughout the entire publication is that secular work should cease on Sunday in order that the day may be devoted to worship,—that cessation from secular labor is a prerequisite to proper Sunday observance. But this is precisely what the Johnston Sunday bill calls for,—cessation, as far as possible, from all secular work and amusement on Sunday.
“In the published ‘Report of the Interdenominational Committee,’ dated Oct. 1, 1907, appeared the following:—
“‘The main and necessary feature of such a movement should be the enlistment of all good citizenship for the procuring of efficient Lord’s day legislation for the District.’
“Note the expression, ‘Lord’s day legislation.’ This itself shows that it is religious legislation that is wanted.
“This Interdenominational Committee has gone so far as to itself draft a Sunday bill. Senate bill No. 6535, introduced in the last Congress by Senator Johnston, and House bill 19965, introduced by Mr. Hay, are very similar, and this last is word for word the bill as prepared by the Interdenominational Committee and sent to the District Commissioners March 26, 1908, for their approval, with an accompanying communication stating that ‘arrangements are being made to have this bill introduced in both the House and Senate to-morrow.’
“It is useless, therefore, to deny that the movement is religious. But if the movement is religious, so also are the bills called for by it; and if the bills are religious, to enact them, or any one of them, into law, plainly would be religious legislation, and hence unconstitutional.
“Senate bill 404 contains an exemption for observers of another day. But the terms of this exemption themselves prove the measure religious. Those exempt must be members of a ‘religious society,’ and must ‘observe as a sabbath’ one day in each seven ‘as herein provided.’ Nothing could more clearly show the religious character of the bill than this. It provides for ‘Sabbath observance,’ and makes the observance of one sabbath or another compulsory.
“Pre-eminently, therefore, this is a religious bill. Labor organizations may have been induced to join in the movement, but no man, either in the District or elsewhere in this country, is compelled to labor on Sunday in any legal sense of that term. He can refuse to work, and go to church or spend the day as he likes. In some cases he might lose his position and be obliged to find other employment, but a religion or a religious institution for which we are not prepared to sacrifice is scarcely worth profession or defense; and a religion that seeks the aid of the civil power at once confesses its spiritual weakness.
“To appeal to numbers in matters of conscience is unworthy any one, particularly a Christian, who professes regard for the rights of conscience. Eighty years ago, in a report on this very subject of Sunday legislation, Congress said: ‘The Constitution regards the conscience of the Jew as sacred as that of the Christian, and gives no more authority to adopt a measure affecting the conscience of a solitary individual than that of a whole community.’
“Gideon’s army numbered but three hundred, but it was on the side of right and final victory. One of the first and noblest declarations of Protestantism (1529) was, ‘In matters of conscience the majority has no power.’ As a matter of fact, however, the church membership of the District of Columbia Conference of Seventh-day Adventists, the people inveighed against for their opposition to the bill, is more than twice three hundred, representing a population approximately of one thousand.
“Is it not well that even a few see the dangers in the first step toward a union of church and state? and should they not be commended rather than stigmatized for their foresight and their adherence to American principles? Well did Madison say: ‘The freemen of America did not wait till usurped power had strengthened itself by exercise, and entangled the question in precedents. They saw all the consequences in the principle, and they avoided the consequences by denying the principle.’”
W. A. C.
Religious Liberty in the Capital of the Nutmeg State
HARTFORD, the staid and quiet capital of Connecticut, has just passed through an interesting Sunday-closing campaign.
The occasion of the agitation seems to have been furnished by the moving-picture shows. These were fast multiplying, and many of the people were attending them on Sunday nights instead of going to their churches. This caused the beginning of the agitation for Sunday closing, and pressure was brought to bear upon the prosecuting attorney to persuade him to enforce the State statutes against labor that was not of necessity and mercy. The starting of this prosecution caused considerable agitation, which resulted in much being said on both sides, for and against the question.
One signing himself “Justice,” pays his respects to the federation of churches in the following suggestive language:—
“If the ministerial members of the federation want people to attend church on Sunday, instead of the moving pictures, let them make their sermons more attractive, so that thinking men and women will be drawn to church. Give them food for thought after they get home, the same as the earlier preachers did. . . . Preach the plain gospel and its requirements, even if it does hit the wealthy member of the congregation who ‘gives liberally.’ Your Master did not spare even him. Don’t dish up a lot of glittering generalities that they will forget before they get out of the church. Such sermons may be fine specimens of oratory and grammar, but they don’t reach the heart of the masses. Then you would not have to preach to empty pews or discuss at your weekly meetings why more people do not attend church, especially men.”
Christian Liberty
By K. C. Russell; W. A. Colcord
Reports, Notes, and Comments Pertaining to the Current History of the Rights of Conscience
Conducted by the Religious Liberty Bureau
K. C. RUSSELL — Secretary
W. A. COLCORD — Corresponding Secretary