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THE PRESENT SYSTEM OF CHURCH FINANCE
WRONG IN FAITH AND PRACTICE.
BY
R. R. DOWNS
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"Thy word is a lamp unto my feet, and a light unto my
path."—Ps. 119:105.
"Render therefore * * * * * unto God the
things which be God's."-—Luke 20:25
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THE PRESENT SYSTEM OF CHURCH FINANCE
WRONG IN FAITH AND PRACTICE.
BY
R. R. DOWNS
C/.
"Thy word is a lamp unto my feet, and a light unto my
path."—Ps. 119:105.
"Render therefore ***** unto God the
things which be God's."—Luke 20:25
INTRODUCTION
This volume commends itself to every thoughtful per¬
son, and especially to every churchman. Not alone for
what it teaches but for its manner and style of teaching as
well. The author, Rev. R. R. Downs, D. D., is regarded by
all who know him, as a man of careful habits, clean, honest
and upright. As a writer, his productions are chaste and
free from bias. He deals with facts as stubborn things,
no coloring, no temporizing. He treats man as man, wheth¬
er friend or foe. He plainly criticises faults, commends
virtues, and points to high ideals.
Having known the author for the last twenty-seven
years as a close student and a concise critical writer, we
commend this little book to the careful study of all into
whose hands it may fall.
J. M. TOWNSEND.
Bethel A. M. E. Church Reading Room,
Cor. Wylie Ave. and Elm Street,
Pittsburgh, Pa.
A WORD TO THE READER.
This little booklet is dedicated to our brother ministers
wherever found serving in the name of Jesus. The age
demands that the ministry be "money raisers", financial
agents under mammon's lash and such like. Churches
are no longer apostolic in service and accord. The coun¬
sel: "It is not reason that we should leave the word of
God ,and serve tables," (Acts 6:2), fails to be the standard
of ministerial appreciation.
The contents of this publication appeared from time to
time in a serial form. Many desire it more compact, and
believing that it might be, at least suggestive, we hereby
present it. We have no apology for thrusting it in the eyes
of the public as our object is to serve the cause of truth;
for it is the truth alone that will make men free.
There may be repetitions noted but the principle is
clear and prominent. We make no pretension to literary
merit and precision; but deal with those matters that are
well known, church evils, which are religious hindrances
and have in attestion "a cloud of witneses." The scripture
passages are easily found and certain in pointing out the
path of duty.
We are speaking as we believe and serving our min¬
istry according to our understanding—but not without pray¬
er. We think our own thoughts and carry no convenient
crank for others to turn them out. We do not think to
elevate, or help our generation by apologising for moral
lapses or in the dilution of the principles of virtue.
Yours for The Kingdom of Truth,
ROBERT RASMOND DOWNS.
Washington, Pa.,
Sept 3rd, 1908.
the Neglected Qraces
THE PRESENT SYSTEM OF CHURCH FINANCE
WRONG IN FAITH AND PRACTICE.
"And Jesus went into the temple of God, and cast out
all them that sold and bought in the temple, and overthrew
the tables of the money-changers, and the seats of them
that sold doves, And said unto them, It is written, • My
house shall be called the house of prayer; but ye have made
it a den of thieves."—Matt. 21:12, 13.
For a matter of faith the above scripture and the 28th
chapter of Deuteronomy should sufficiently engage the
mind of the truly godly to accept the way of God.
I am not in a hurry to condemn the sincere, earnest
workers, who harass themselves to keep up the temporal
concerns of their house of worship; but, we do condemn
the degrading system, so prevalent, commonly and popu¬
larly known. We also, find fault with that "zeal of God
but not according to knowledge." The ambition of men
and congregations to outdo each other in the matter of
erecting costly churches has brought in a flood of evils
and hindered the success of the peace and success of the
gospel ministry. The standard to-day, generally, of "the
successful pastor" is a false one; it is the man who can
secure the largest following and get the biggest amount of
money. To our mind, the man who builds a great house
of worship with a willing, worshipful people and leaves
tnem with a great burdensome mortgage, for his successor
to be heartlessly condemned and criticised because of the
—5—
discouragement of the overstrained people, is the real
failure.
Churches are often dedicated to God which in reality
is the property of some money lending company or cor¬
poration. The "consecration" and the "dedication" is not
for the "glory of God" but to raise money on the mortgage
debt. Our purpose specially now is to say something on the
matter of money raising.
I believe the Holy Scriptures are sufficient for all
things, intents and purposes; and, that there is no such
thing as being "a minister of the New Testament1" to the
exclusion and the ignoring of the Old. The principal work
of the minister, in my opinion should be to convince the
people of the truths of the scriptures and thus let them
be persuaded; unless such is done, all effort for substantial
growth and religious development is in vain. "The love of
money," it is said, "is the root of all evil," which does not
mean that money is in itself a curse; or, that good cannot
come from its use, although the crippled condition of too
many of our churches are traceable to the too liberal use
and abuse of it and the manner of its getting.
And I now see it is
I.—A Bad System of Finance.
1. It is not business-like, a haphazard method and
uncertain. The world is far more careful and wise. They
have method, calculation as to income, the collection of
dues for value received, etc. Rain or shine, hot or cold
there is a degree of certainty. But the church can be upset
with a funeral of some individual who, in life, was not
worth a penny to the cause and, Sampson-like, destroyed
more in his death than his whole life was of good. A rainy
day, hot day, cold day, or a day at home entertaining "my
friends" is put forth as a sufficient excuse for financial
delinquency.
2. The outlay of capital is not compensated; the per
cent of profit, if any, is too small.
More money is spent to get up an entertainment than
—6—
is hardly ever realized for the benefit of the church, when
the cost, trouble of printing and selling* tickets; the
time of several individuals lost in the serving and selling.
Oftentimes a chicken, when cooked worth sixty or seventy-
five cents, is sold for twenty-five cents by inexperienced
sellers. Cakes and other things go in the same way. The
wear and tear of the building, lighting, heat and janitor.
About thirty or forty dollars value expended to clear five
or ten.
3. The value of preparation and labor of members
exceed such small returns. Sometimes weeks and even
months are spent in getting up "A concert" by as many as
twelve or as many more people; practicing for hours nearly
every night in the week, cost of light, etc., the matter of
costumes, flowers and other incidentals, to realize a couple
of dozen dollars.
4. It really has no official supervision—nothing like
a business transaction. Those getting up the entertainment
are a law unto themselves and do. as they please. If the
minister or one of the officers ask for a statement of things
donated and an item of expenses the entertainers are
oiiended and perhaps will quit the church. They are fearful
of their reputation, "You don't think I would steal, do you!"
Any worldly affair would insist upon accounting for the
last penny and a balancing.of account. But in the church
it is an insult. .
5. The church's credit is affected and discredited by
the world. Those who donated and those who patronized
the entertainment want credit and question the honest
handling of the donations and the receipts; they wonder
what the church has done "with all that money!"
6. The pastor must turn his pulpit into an advertis¬
ing medium and himself a public crier of vanities. He
"must talk up" the pork chops fat and greasy, chicken pie,
hog childings, a reader and proclaimer of the "bill of fare."
In the most flowery and extreme manner cry out the
program of "coon songs," rag-time music, and in many
cases fool the people to a fake entertainment at so much
per head.
If he fails to satisfy, in advertising, the brakes are put
on him, by those at the head of such things, and he is rated
and regarded as an enemy to and not interested in the
welfare of the church.
II.—The System Promotes Bad Morals.
1. A false standard of moral, individual obligation for
the support of the temporal needs of the church. And this,
in the face of the most solemn and sacred a vow that a
man can make. Each person joining the church becomes
a party to an indissoluble contract, absolutely bound by
its covenant, ranking first and foremost of all else, unless
they are pious frauds and canting hypocrites; this contract
is made in the presence of men, angels and God, of their
"own free-will and accord" and -they cannot go back from
it in time or eternity. They were not forced, nor under any
compulsion to make such and must keep it, for "God hath
no pleasure in fools." After taking this vow it is too late
for objections and to "make inquiry." A church to allow
its members to pay no regard to their financial obligation
is encouraging them in an evil thing and not doing the
work of God or having the favor of God. It is aiding and
an accessory to both falsehood, and persistent robbery.
2. It encourages hypocrisy. A simulation on the part
of the member of paying his just dues, of a virtue that he
is far from possessing. It is downright dishonesty. The
same member will regularly and faithfully pay up his dues
to the lodge, society, club and premiums on his insurance
policy, to guarantee him a casket for his defunct body,
but will ridicule the idea of being guilty of any wrong in
refusing to meet his church obligations—particularly if he
happens to have a little bad feeling against the pastor, or
is uispleased at some action of the church body. With
him, it is no dishonor to withhold that which belongs to
the church treasury. The officers, and prominent, influen¬
tial members, who control the lodges and such like, will
firmly and positively demand the payment of "lodge dues"
yet will sit dumb and inactive as regards the church's
interest. What a corrupted idea of justice! What faithless
stewards of the visible church! the "dumb dogs" those
which "will not bark!"
Someone may object—"You cannot compel men to give
money!" No, and men who will not fulfill a sacred obliga¬
tion cannot compel the church to hold them as members!
But the question is not one reducible to the mere fact of a
membership. It is pre-eminently, a question of the moral
strength of the church and the thought of its discipline of
righteousness.
3. A temptation to the weak to misappropriate funds
to their own use under, (a) False plea of having lost
money entrusted to their care; of losing tickets; mix them
with other tickets, undistributed, etc.
(b) Must have pay for time. That is they withhold
money for "personal expenses"; like the old slave's excuse:
"Master's nigger and master's meat." In selling, persons
have been known, while holding money appropriate some
under the pretense of tying shoes, adjusting their hose and
many other slick devices.
(c) Keeping back all over the stated sum proportion¬
ed: "They only asked for that amount!" as a justification.
No report is made of money solicited, of things donated;
when asked about expenses and receipts: "Can't tell you
now you must wait!"
(d) Favoring friends and relatives in the matter of
refreshments, admitting them free; bringing individuals in
under the plea of service; taking refreshments because as¬
sisting thus eating up what, perhaps, would be profit; oth¬
ers give cakes, etc., and because not sold assert ownership
and carry them back home.
Members accuse each other of unjustly retaining
money for imaginary expenses; of carrying off cakes, meats
and such like, from the tables in covered baskets. The fol¬
lowing illustrates:
—9—
A large church festival was in progress. A certain
"leading sister" being under suspicion, was observed to
dexterously shy something in the form of a cake, pieces
of chicken, etc., at intervals, under the table where a
basket was, supposedly hers. Now, it happened that an¬
other "leading sister" put her basket, empty of course, in
the same vicinity and fortunately, or, unfortunately, caught
into its capacious maw all that the former sister chose
to shy therein and the said basket was thereby graciously
and abundantly filled. Its owner desiring to leave a little
before the close of the supper, gathered up the heavily
ladened article, which filled her with amazement and in¬
quired of a near neighbor what she would do, with so much
wealth, and she was told to "go along home and shut your
mouth." She did so. When sister number one, reached
for her basket, lo, and behold, it was empty! Her wrath
and vexation knew no bounds; but prudence dictated
silence. In addition to the above charge is made of col¬
lecting in the name of the church and falsely appropriating
the same. "A den of thieves" surely.
4. Exposes inexperienced and innocent females by
sending them out on the streets with "punch cards," sub¬
scription lists and such like; giving prizes and thus breed¬
ing rivalry and contention. Causes the loss of confidence
and disruption in the family because of late hours and
promiscuous association.
III.—It is Bad in Spiritual Results.
1. It repudiates the just standard of God and man's
"ability" for the support of the church.
2. It is a bold profaning of the "house of prayer,"
making it common and despicable in the eyes of the young
people and the world generally.
3. It is disobedience to the will of Christ and de¬
nounced by him.
4. It grieves the Holy Spirit as is manifest when the
announcements of all kinds of entertainments from the
* —10—
pulpit is made; the irreverence, the air of worldiness and
spiritual coldness.
5. It denies the power of godliness and the providence
of God for his church.
6. The command of Christ is: "Take these things
hence."
7. He declares that those who are given to such prac¬
tices in his house to have "made it a den of thieves." And,
they who do not bring in a just standard of gifts are ac¬
cused of robbing him: "Will a man rob God? Yet ye have
robbed me."—Mai. 3:6-12.
O
I.—TRUTH NOT EMOTION.
"It is my life study and desire to be a preacher of the
New Testament and nothing else!" We heard this some
twelve or thirteen years since and thought it then a very
fine thing to say. The speaker was an old itinerant, an
educated man. Do we preach, "A whole gospel?" that is
our constant boast. But is it biblically true that we are
preaching it? Not partially but the whole counsel of God—
the Bible.
We are fully persuaded that we are guilty of an in¬
excusable ignorance and neglect, in many things. In our
zeal to declare "Free Salvation" we have grossly ignored
the claims of justice. Perhaps, some Christian philosopher
is ready to ask, "What will this babbler say?" or, "He
seemeth to be a setter forth of strange doctrine". Any rate
we ask to be heard and will accept the judgment of such
whatever it may be.
Too often we have been impressed that the gospel of
spiritual avarice is earnesly and eloquently presented and
encouraged. The heavenly mansions, golden streets, the
—11—
ineffables of bliss and celestial distinction are held forth
as the rewards of joining the church, without the constant
obligation, responsibility and justice of Christian citizen¬
ship. Sensual love oratory, in ninety-nine cases out of
every hundred is strenuously set forth to get men and
women to agree to enter the kingdom, by both pulpit and
pew. Sordid selfishness is greedily accentuated by, what
we are moved to designate, a sloppery presentation of
adulterated gospel. They must go to heaven because some
father or, mother (great stress on mother), friend or kin¬
dred, some Moses, Cephas, Peter or Paul is there. These
chords are loudly sounded and strummed to gross extremes.
In a prayer, class, or praise meeting this key note is given
and nearly every voice will harmoniously respond. The
appeal is in the emotive sense, to rouse the feelings, the
social instinct and affections; the memory of death-bed
scenes of loved ones is quickened and intensified and under
the spell the church roll is added to, they are going to
heaven simply because mother is gone there to meet her.
The thoughtful observer involuntarily asks: "Is that a
sufficient reason? Is that a proper motive?"
This mode of gospel presentation has its hymnology
purely written on sentimental lines; there are those who
find fault with them and disagree with their supplanting
the old, doctrinal hymns of the fathers. They tend to de¬
grade worship and fail to elevate and purify the motive.
"Will there be any stars in my crown?" zealously bawls
out the ambitious religionist, without any sincere thought
of the truth—"And they that be teachers shall shine as
the brightness of the firmanent; and they that turn many
to righteousness, as the stars forever and ever." How
awkward to stroll the golden streets with many starry
worlds to one's crown! The Alexanders weep because
there are are no more kingdoms to conquer, and overthrow.
That kind of love is sensual in idea and spirit. And with
all its carnalistic force and power misleads its millions
with brilliant illusions of the senses and congregates them
with its delusions of the mind.
—12—
Feelings are to be subjected to and controlled by
knowledge, they are to not be given to revel and run riot
in joy or sorrow, never to confusion but order, harmony and
clear expression of sense—this is what all forms of edu¬
cation tends to, otherwise it is savagery and barbarism.
In religion we should and must know. "This is eternal life
that they might know thee the only true God and Jesus
Christ whom thou hast sent." Jesus also said, "Search the
Scriptures for in them ye think ye have eternal life and
they are they which testify of me."
Love.
Talking about love is not evidence of definite knowl¬
edge. Men think many things which are both strange and
foreign to divine love.
The love of God, love to God and love to man, should
be known by everyone professing to know God. Love is
not divided, partial or secret. Our Heavenly Father has
no discrimination in dealing with His children.
When we read his blessed word and it tells us that he
loved Israel and chose them as His peculiar people and
cast out others, we are not left "without the cause of setting
his love for Israel: "He loved the fathers; he loved the
fathers because 'they came and sat down at his feet and
everyone shall receive of thy words.' " "They sat down at
his feet;" they took the position of humble learners and
were willingly taught of Him.— (Deut. 4:37; 9:39, 3, 12;
1 King 8:51-53.)
He chose their seed as His inheritance, from among
the nations. They feared Him; they followed after right¬
eousness; they kept His words; they advertised them to
the nations throughout the ages, He loved "Jacob when he
was a child, he was honorable" to God. That nation that
feareth Him and keepeth His commandments are loved of
Him. "He is angry with the wicked every day." "God is
love," God is law. "Hear, oh, Israel, the Lord thy God is
one Lord," or, you have one, supremest Ruler, He is God.
There is no love wtihout law; love obeys the law and is
mindful of it; not by constraint but willingly-love acts
above the law and needs not the constant, "Thou shalt"
and "Thou shalt not." Love is the fulfilling of the law,
whether to God or man and teaches that to transgress
"one of the least of the commandments is to be guilt of all."
Love has no exceptions or allows deceptions. A man says
"I love God," but does not observe the third commandment,
but all the rest; another man keeps the third and all but
the tenth. Thus may every man, if permitted, leave some
part and perform the rest—a law unto himself, repudiating
God's counsel and rebellious to His known will.
Love is a cheerful, thoughtful, generous and unostenta¬
tious giver; does not hold back because of a covetous,
penurious spirit. It takes the Gehazis, the Aananiases, the
Sapphiras to hold back, deceive, etc.; the Abrahams, the
Jacobs, the Elijahs, the Davids, and the Peters, who in all
fullness are ready to give.
There are many who profess to know God, morally (?)
alright, but in works deny Him; they profess to love the
brethren, but their practice belie their profession.
O
II.—THE TWO GRACES.
We have said that there is no love without law; with
it there is order and peace; love obeys and does not wil¬
lingly transgress the law. Love itself is the fulfilling the
law. Where there is no law there is strife, suspicion and
confusion. The gospel does not mean an abrogation of
law. Jesus Christ is the expression of God's love, and says,.
"It becometh us to fulfill all righteousness." Also, "Think
not that I am come to destroy the law, or the prophets; .1
am not come to destroy but to fulfill. For verily I say
unto thee, till heaven and earth pass, one jot or one tittle
shall in no wise pass from the law, till all be fulfilled."
—14—
Once more: "It is easier for heaven and earth to pass,
than one jot or tittle of the law to fail." Self-glory van¬
ishes when we view Christ.
"The beginning of the gospel of Jesus Christ, the Son
of God" is with repentance; repentance is from a convic¬
tion and a knowledge of transgression; a knowledge of
transgression is from the law—"we had not known sin
except by law." We conclude—the chief elements of the
gospel are:
First, proclaimed law; second, proclaimed grace, or
favor of the Law-giver. There is only one class who would
eliminate and hate law, namely, those who do not want to
obey it. Israel was at first a God-governed people, a the¬
ocracy; after they "rejected God and desired a king like
other nations" they still retained God's laws, statutes and
ordinances. The Messiah, Jesus Christ, came and preached
the Kingdom of Heaven. He magnified and vindicated the
law. He has every perfect provision for government that
Divine Wisdom could give. "If any man sin, we have an
advocate, Jesus Christ, the righteous." Legalism is to be
feared when it means egotism, self-sufficiency and vaunting
Phariseeism; but that form of legalism which has its
fulfillment and perfection through Jesus Christ is desirable.
Divine Love requires, commands, two things, which are not
burdens too heavy to bear:
First. Time, or, season for growth in grace; and
Second. A work of grace. These things are neglected
and counted "least" by the great body of professors and
receive but little consideration in the modern gospel by
its ministry. We can but briefly mention the first as our
paper has mostly to do with the latter:
1. One-seventh of time belongs to God. It is not our's.
Six days are given us. The seventh is the Lord's Day as a
time and means of grace and a time when the people shall
draw nigh to Him and He will draw nigh to them. It is
a law and statute forever in the economy of His kingdom
of grace and glory. The father of the family, the master
—15—
and his servants, the husbandman from the field, their
cattle and land are commanded to keep holy day. The day
is demanded, not a part of it. It is a perpetual sign, a
covenant of grace between God and man. It is not option¬
al; man must observe it. Not "in doing his own pleasure"
in feasting his family, friends or kindred; the fact that
the priest or the minister is the guest allows no latitude.
What right has the priest, the minister to cause any "to
stumble at the law; ye have corrupted the covenant of
Levi, saith the Lord of hosts. * * * A son honoreth
his father, and a servant his master: If I then be a father,
where is mine honor? and if I be a master, where is my
'fear? said the Lord of hosts unto you, O priests, that
despise my name."
"Not doing his own ways, nor speaking his own words"
nor even "thinking their own thoughts, but to have the
thought of God. To give honor to God and "call the Sab¬
bath a delight." The time is to be spiritually observed.
Do you love God? Then draw near with all your heart to
the object of your love! Do you believe His promises? If
not you will not go for He saith, "A place in mine house
and within mine wall; a place and a name better than sons
and daughters; I will give thee an everlasting name, that
shall not be cut off. * * * Even them will I bring to
my holy mountain and make them joyful in my house of
prayer; their burnt offerings and their sacrifices shall be
accepted upon mine altar; for mine house shall be called
the house of prayer for all people."
No love without the lover. "I was glad when they
said unto me, let us go into the house of the Lord. Not the
place where they are selling hot dinners and cold lunches
on the Sabbath. Who wants the glutton love who cannot
miss a single meal—must have it hot? What army wants
such a soldier? What kind of a leader such would be?
What about the Sunday excursionist and the camp-meeting
preacher, honoring God (?) by selling sandwiches ten cents
each; soda water, hog chidlings and such like? What a
travesty on religion; what a mockery of God to His face!
—16—
Everything, every kind of organization to get the people;
to please, catering to their folly and vanity. They may,
after their fashion, have a temporary success and popu¬
larity, but what shall the end be of those who thus disobey
Love's holy law? How can they say, "I love God!" The
grace of God will never cover such a flagrant act of trans¬
gression of His known will as given in the fourth com¬
mandment. The up-to-date, compromising professor gives
a beggarly hour on the Sabbath; more concerned with the
vain display of dress in the sanctuary than the worship
of God; sits in mental agony during the time the minister
takes to read the Scripture, the hymn and delivery of th£
sermon and goes away trying to persuade himself that he
has honored God.
The devil helps him to believe the lie, for lie it is.
"In vain we tune our formal songs,
In vain we strive to rise;
Hosannas languish on our tongues,
And our devotion dies."
2. It is somewhat with reluctance that we leave this
subject and pass to consider that which we had in mind
in the beginning that of The Tenth of All We Receive Be¬
longs to God. To honor Him with our substance. We prac¬
tice every questionable scheme of cunning and use every
adroit argument to withhold, through a spirit of covetous-
ness, appropriating to ourselves that which justly belongs
to God. While doing this guilty thing and to cover out
meanness, we are guilty at the same time, of grossly
slandering the church because of its financial and spiritual
impotency. We are guilty of the vilest treachery and
basest lying to hide a niggardly selfishness which have
brought the church into disrepute, a hiss, a by-word; have
sacrificed tnaid and matron on the altars of mammon and
turned the grace of God into lasciviousness.
—17—
III.—MODERN ERROR.
Christian retrogression rather than progression. Our
blessed Lord twice drove the huckstering crowd out of
the temple, those "that sold oxen and sheep and doves, and
the changers of money;" at first "He made a scourge of
small cords, and cast all out of the temple, both the sheep
and the oxen, and He poured out the changers money and
overthrew their tables; and to them that sold doves he said,
"Take these things hence; make not my Father's house a
house of merchandise."
They were regarded by the disciples as a class of mis¬
guided zealots; they also recall to mind that was written,
"the zeal of Thine house shall eat me up."
A second time Jesus went into the temple of God, "and
cast out all them that sold and bought in the temple, and
overthrew the tables of the money changers, and the seats
of them that sold doves, and He saith unto them, "It is
written, My house shall be called a house of prayer, but
ye make it a den of robbers." The modern church and
ministry, like those of old, in a more worldly and degraded
way, have coaxed the sellers and buyers in again;' or,
rather the preachers have deluded the latter day saints,
who rarely ever read the Scriptures, with the urged and
encouraged idea that they are working for God and his
impoverished church.
"That's all right," says one, 'Taut I have got to carry
on this church!" and he will at the same time cast Christ
out and let the religious hucksters and sensual patrons
monopolize the house of prayer.
They have introduced every degree of fairs, festivals,
carnivals, theatricals, amusements, cake-walks and rag¬
time music; still more and vulgarly suggestive, the little
stocking is sent out for each woman to put in as many
cents as the size she wears—a religious license given libidi¬
nous scoundrels to approach the unsuspecting female. Min¬
isters have "burned the midnight oil," racked their brains,
long and late, for some new device, they could conjure up,
—18—
to get money to run the kingdom of God. (?) While they
are doing this, the so-called citizens of that kingdom are
revelling and banqueting, disporting themselves at big
dinners, at club and lodge rooms, card parties, dances,
theaters, receptions; having costly eating and drinking and
wearing magnificent apparel; accusing, in the meanwhile,
the few faithful workers in the church of stealing money,
cakes, ham and chicken bones, and of petty thieving gen¬
erally.
Men of the world, business men, do not want to credit
the ambassadors of the kingdom for the bare necessities of
life—of existence, or, do business with them for the
kingdom they represent. "Bad pay," they say, and "We do
not like to sue a church—why don't the church members
pay the money? There are enough of them!"
The sanctified claim that it "kills the spirit to be
always talking about money!" They also take advantage
of the perverted sentiment of "a free gospel," underrate,
cheapen the work, and swindle the minister out of a large
portion of his salary; contenting themselves that the
"preacher dare not sue the church, and he can't get it any
other way!"
Any business house to do such a thing, would be
rated unsafe and not worthy of credit. Dishonest officers
grin with fiendish satisfaction as they see the disappointed
pastor leaving for another field or for Conference half paid,
knowing that the Conference will help them by his removal,
to cancel a just debt.
God's law says, "Thou shalt not defraud thy neighbor,
neither rob him; the wages of him that is hired shall not
abide with thee all night until the morning."—(Lev. 19:13.)
Excepting the minister every other claim and debt
must be paid. All of this is wrong, a starve out system, a
gross evil and misrepresents the King and His Kingdom,
and at the same time lyingly declares it a starving, tortur¬
ing cheat. Is it any wonder that the modern, educated,
young Jonahs seek to flee some places rather than serve.
Is it possible, that God, in setting up His Kingdom,
—19—
made no provision for the financial support of the same and
to sufficiently compensate its servants—the ministers? Are
we to be told that He had less wisdom than the heads of
trusts, great corporations, railroads, political prganizations
and such like? Is that a just system? Would you tell us
that God left the material support of His Kingdom on earth
to the impulsive, spasmodic liberality of men in order that
all financial need and obligation be met? Nonsense!
Eut some penny-scraper will argue: "The Bible says,
'Everyone whose heart stirred him up and everyone whose
spirit made willing;' " but that proves nothing. A volun¬
tary offering for a public building and regular, systematic
support is something else. Again, Paul is quoted, "If there
first be a willing mind it is accepted according to that a
man hath and not according to that he hath not," and
"Every man as he purposeth in his heart, so let him give;
not grudgingly, or of necessity; for God loveth a cheerful
giver." Paul was entreating the liberality of the Corinthian
church in behalf of the church and its members at Mace¬
donia, and has not the least reference to a system of
support for the church. But did not Jesus say: "Let not
thy left hand know what thy right hand doeth," etc.—Matt.
6:1-4. But Jesus was talking about alms and not about the
regular support, the law of giving.
"But," triumphantly declares a penurious churchman,
the New Testament teaches "the disannulling of the com¬
mandment!" It certainly does, but it refers to the cere¬
monial and not the moral law.
The Same Standard.
No set of men, however sanctified or religious they
may be, synod, convention, general conference, or any
other, have any right to legislate any new standards of
giving, and new measures; they are transgressors of the
law of God, pure and simple, if they do. If they can legis¬
late away, or modify one moral law, they can another; in
this way each religious body can, in turn, change the whole
moral law as the cranky and fanatical disposition of mind
—20—
may lead some- wild, influential enthusiast. If this is
ceded to the organization than the individual will, in
turn, claim a similar right and privilege as he chose to
elect.
The liberal, if "his heart stirred him up," purpose a
liberal gift, the covetous less and the miser nothing; or,
if a man needs all his money for his business, pressing
notes to meet, paying for a piece of property or anything
else, he can plead inability—do nothing at all and pose as
a' devout Christian—a righteous man. How ridiculous!
The church of today shelters and honors a multitude
of really dishonest professors, who brazenly eat and drink
with their brethren at the sacramental board, enjoying and
falsely claiming all the benefits and privileges of the
church, to which they have no right. They are walking
epistles of religious piracy and slick monuments of the
most greedy meanness. The Apostle Jude was well ac¬
quainted with them and left their true character on
record—Jude 12:13. How can those misguided and even
villainous people hope to merit the good will of men of the
world and be partakers of the grace of God? They have
false weights and measures which are an abomination to
God. A certain pastor, in the South, impressed that the
money begging on the streets and entertainments were not
the thing; persuaded his congregation in one place to give
their money at the close of his sermon as an act of worship
and let the same be consecrated with the closing prayer.
His collections were larger and they paid off their mort¬
gage debt of ten years' standing, and paid him that year
something like twelve hundred dollars against the others
seven and eight hundred. The next year he received fifteen
hundred. That church has more than once requested his
return. At another place the church had two fi. fas.
against it when he took charge; the evangelic ministers
meeting of that city passed resolutions of sympathy, offer¬
ing to take up collections the following Sunday and help
him. An old ex-pastor present objected, and said, "That
church claims to have fourteen hundred members; they
—21—
can pay that debt; and, if they don't they ought to lose it.
I am not willing to give one cent to cover their disgrace,
and I don't think the pastor wants it." The pastor went
with a determined will to his Board, some forty men, and
influenced them to pass a resolution to do away with all
money-making schemes and put an advertisement in the
papers that all persons begging money in the name of St.
were to be considered as fakes and arrested. They
soon paid off the fi. fas., put in the basement an eight hun¬
dred dollar floor instead of the mass of rotten wood there
and did other work without giving a single entertainment
or begging a cent off of the public. They sang no songs for
collection, put their money in the hand of the pastor as an
act of worship at the close of the sermon and had prayer.
His successor inaugurated entertainments, etc., soon was
unable to pay his gas bill, went in on a screaming boom
and soon left for another field in a fizzle. At another place
overrated for its intelligence, the new pastor wrote off his
address, delivered before the official board—joint—and
urged the Bible system of finance; an egotistic individual,
the treasurer, also clerk in a bank, immediately sprang to
his feet and said, 'This church ain't going to adopt no
Bible system!" Besides his bad grammar, ignorantly, he
positively rejected God's word and conceitedly put his
judgment in opposition to that of God. With him it was
all right to take tithes of people's money in the way of a
regular rate of interest for his employers, but thought it
wicked in the church. How smart he was!
Good Measure.
Jesus enjoins and promises: "Give and it shall be
given unto you; good measure, pressed down, and shaken
together, and running over, shall men give into your
boosom."—Luke 6:38. In Ex. 30:15, it says, "Rich is
required to give more and the poor man no less."
"Jesus stood over against the treasury and saw the
rich men casting in their gifts," and after, declared that
the widow had cast in more than they all. She gave two
—22—
mites. The rich men cast in much. How then was it true?
He must have had some standard of righteousness to thus
pass judgment. We are well aware that many a sneaking,
penny-in-the-slot church: member has lyingly misrepre¬
sented the, "widow's mite" in their endeavor to hide their
covetous, stingy littleness. "I gave all I had and God does
not require any more!" It is false! You did not give all
you had and God did and does require more of you!
God has a just measure and by it He judged the rich
man, the widow and judges us. In our next we propose to
more fully develop this gospel truth, this law, this grace,
which is so meanly and willingly neglected. "To the law
and the testimony."
O
IV.—THE BEST FOR GOD.
"Now what people, what kind of men, have not an
idea, a notion of, is not an opinion derived from education,
custom, or any human law; but the firm and unanimous
belief of all mankind; or rather innate, that we conceive
there are gods."—Epicurus.
Men ever brought gifts to their respective gods. His¬
tory records no nation or people who went empty-handed to
the altars of their gods; they feared the gods and would do
them honor and presented their gifts as au act of worship.
In the 16th Psalm, 4th verse: Their sorrows shall be
multiplied that give gifts to another god; their drink offer¬
ings of blood I will not offer, nor take up their names into
my lips; also in Ezek. 20:26, 28, 31, 39, we find mention of
gifts to gods.
Not only would they bring gifts but the best gifts.
How many who profess to "fear God," and who scorn the
name of heathen come empty handed, no kind of gift in
either hand or heart, heavily and indifferently sit or loll
through a religious service and persuade themselves that
they have specially honored God simply by the presence
—23—
of their insensate carcasses, this class of people gladly
sing: "In my hands no price I bring", etc., and take it as
authority and law for the practice of selfishness and the
sin of covetousness. They need not sing, "Must I go
empty handed?" for that has characterized their whole
earthly career in the worship of God and they will die
in that kind of faith. The Bible is our authority, our faith
clings to that old chart of ages. Science is proved by it
and not it by sience. It can stand alone. It tells of the
bringing of gifts by the first of mankind. They did not go
to their altars with the hollow meaningless prayers: "We
come like empty pitchers to be filled," etc., out of heaven's
great storehouse and before coming saw that their own
storehouses were heavily, securely barred and padlocked,
so that friend, foe or God could not get a single morsel.
"In process of time it came to pass that Cain brought of
the fruit of the. ground an offering unto the Lord. And
Abel, he also brought of the firstlings of his flock and the
fat thereof. And the Lord had respect unto Abel and his
offering; but Cain and to his offering He had not respect."
"By faith Abel offered unto God a more excellent sacrifice
than Cain, by which he obtained witness that he was right-
eoue, God testifying of his gifts; and by it he being dead
yet speaketh."
We want to emphasize the fact that Abel brought to
God the best gift and obtained witness from God that he
was righteous, he measured up to the full standard. When
Abram returned after his rescue of Lot, with all the goods
that had been carried away by the invading kings and per¬
haps their's also, he was met by Melchizedeck, priest of
the Most High God, who blessed "Abraham of the Most
High God, possessor of heaven and earth, * * * *
And he gave him (Melchizedeck) tithes of all.*' Now what
was this "tithe?" What was the standard of the "tithe?"
We have it: —
Jacob was familiar with it as was his grandsire, and
Melchizedeck, who received it from Abram as an act of de¬
votion, and had before promised if God would be gracious to
—24—
him, "And this stone, which I have set for a pillar, shall be
God's house; and all that thou shalt give me, I will surely
give the tenth to thee." We note, in this vow, four dis¬
tinct things:
(a) This stone, mute, silent, imperishable witness,
"head of the corner." (b) God's house, place of prayer
and covenant, (c) All things from God, "possessor of
heaven and earth," and worshipful acknowledgment; and
(d) Honor God with his substance and gratitude for provi¬
dence, "I will surely give the tenth to thee," nothing less,
the minimum of offering.—Gen. 28:22.
One-tenth of everything Belongs to God. Ten cents out
of every dollar, or, one article or thing from every ten of
all we receive. Tithe, everything.
In the economic system of God's church we have this
principle clearly stated, unmistakably so: "And all the
tithe of the land, whether of the seed of the land, or of the
fruit of the tree, is the Lord's; it is holy unto the Lord. *
And concerning the tithe of the herd, or of the flock, even
of whatsoever passeth under the rod, the tenth shall be
holy unto the Lord." Abraham is called "the father of the
faithful," are we among them? Jesus says: "If ye were
Abraham's children, ye would do the works of Abraham."
Covetousness a Great Sin.
The "tenth" is holy, it is devoted. We wish to place
the tenth commandment as the law which governs the
tenth, the tithe offering. The sin of covetousness is rarely
touched upon in the preaching of the day, in a definite and
positive sense. If a man steals, commits murder, adultery
or is a drunkard, all hands go up in horror and we are
ready to expel the offender from "the kingdom of grace
and glory." The pews are now filled with multitudes of
covetous men and women, singing psalms, perhaps too
stingy to buy a hymn book out of which to offer intelligent
and understanding praise and without the spirit. Where
do these people belong—in what company has God's word
placed them? Let us see:
—25—
Jesus says: "For from within, out of the heart of men,
proceed evil thoughts, adulteries, murders, fornications,
thefts, covetousness, wickedness, deceit, lascivousness, an
evil eye, blasphemy, pride, foolishness;" certainly a vil¬
lainous character or crowd to be identified with. "Take
heed and beware of covetousness; for a man's life con-
sisteth not in the abundance of the things which he pos-
sesseth." Read what Jesus said about the wasteful, swind¬
ling steward in the 16th chapter of Luke, that is for the
ministry, who instead of being faithful in looking after
their Lord's financial interest on earth expect as a reward
that God will commit to their trust "the true riches." Once
again: "Being filled with all unrightousness, fornication
wickedness, covetousness, maliciousness; full of envy, mur¬
der, debate, deceit, malignity, whisperings, backbiter®,
haters of God," etc., etc.—Rom. 1:28-32. "If any man that
is called a brother, be a fornicator, or covetous," etc., with
an one "not to keep company," and, "with such an one no
not to eat."—11 Cor. 5:11. See 2 Pet. 2:14.
Ananias and Sapphira agreed to lie in order to shield
their sin of covetousness; they knew that the truth would
class them outside of the liberal supporters of the church
and show that they wanted all they could get of this
world's goods, lawfully or unlawfully and all that the
church could give at the same time, as Jesus declared of
those who would dishonor their parents by claiming that
what they had was "gift" for God, that "they might be
profited by me,", and thus "making the word of God of
none effect by your tradition."—Mark 7:6-13.
God would have us bring in the tithe with honest
hearts and truthful lips; and the Holy Ghost will never fail
to disagree with the lie of covetousness. Dr. Ballard, pas¬
tor of the Central Presbyterian Church, 'Indianapolis, says:
"Keep you eye upon that man or woman, who says, "I pay
more than the tithe.' And see if the man who says, 'All
I have belongs to God,' does not keep it all and spend it
upon himself and his family." If a man pays more than
the tenth the pastor and church should know it.
—26—
What is the purpose of the tithe? It is that the church
should be unhampered in its operations and for the ample
support of the ministry.
We have the sad spectacle of many ministers catering,
in a cowardly manner, for the fear of the people; they do
not, John Baptist like, take as bold a stand against wrong
as they should. There are not many of the Micaiahs and
Daniels, the Elijahs. When sent to a new field they are
more anxious to learn whether they have caught the popu¬
lar ear of the people than the favor of God, compromising
themselves so that their future service is both hindered
and crippled. When they appear at Conference they are
all a-tremble lest they have failed and wife and little ones
are consigned to some barren and desolate field. Poor
fellows, they are but human and the vision of their dear
ones being in need; and the loved companion looking, her
silent heart anguish and disappointment is anything but
encouraging or inspiring. "Get out of the ministry and let
us do something else for our living!" is, indirectly spoken
by many women, to their husbands, who, like the wife of
Job, believed that God had forsaken them and was unjust
in the provisions of his church. But God has not left the
church without provision—the most ample provision; it is
the unrighteousness of men who hold back the revenues
which are legitimately due.
Ample Ministerial Support Provided.
"Behold, I have given the children of Levi all the tenth
in Israel for an inheritance, for their service which they
serve, even the service of the tabernacle which thy serve."
—Num. 18:20-21.
It is not the "preachers who can draw and hold the
people to get the money" that is wanted, but a better, clear¬
er, faithful presentation of the whole truth that there may
be a more rightous set of professors in the pew and officers
who will collect and pay the money.—Neh. 10:37.
That church which reduces its ministry to the mere
money-getting is very far removed from the church and
ministry which said: "It is not reason that we should leave
—27—
the word of God. and serve tables;" also that of the wilder¬
ness.—Ex. 18:17-26. To say the least, it is very much the
inferior and more mercenary. We believe that not only
should the regular ministry be paid but the officials as well
in order that they can give more time and assume more
responsibility.
"A just weight and balance are the Lord's." We are to
remember that while God is infinitely merciful He is also
infinitely just. If the people were more just, bring in a
just measure, our poor old ministers would not so often
be turned loose and become, as it were, a jeer and laughing
stock, for the worldly, as men who have foolishly given
all the glory and strength of their manhood to an inglorious
cause. The veteran soldier, reeling out of the bar-room
can boast of the pension that his country pays him for his
three or more years' service in the army; when he dies
his widow still receives the same and is kept from suffering
and a state of destitution. But the minister of five or ten
times more years of service in the church must almost be
heartlessly told that he is not wanted; and left to eke out,
as best he can, his few remaining years a pitiless and
cheerless existence and this because of the pious frauds in
the visible kingdom of Christ. Provision has been made
by God in his word, but wrong and injustice prevail and
keep back the daily bread of the gray-haired veteran.
(Numb. 8:24-26.) Christ in sending out His disciples told
them that they could depend upon the people to support
them wherever they would go, for He said, "the laborer is
worthy of his hire." The Jewish people well knew their
duty in this respect. Christ commended them for their
paying of the "tithe of anise and cummin" and censured
them because they "omitted the weightier matters of the
law, judment, mercy and faith; these ought (paying tithes)
ye to have done and not to leave the other undone."—
Matt. 23:23. It was the law to pay the tithe and He told
them, in their tithing of the smallest as well as the greater
things, "these ought ye have done." Does He say less to
us? Paul in 1 Cor. 9:13-14 says, "Do ye not know, that
—28—
they who minister about holy things of the temple; and
they which wait at the altar are partakers with the altar?
Even so hath the Lord ordained, that they which preach
the gospel should live of the gospel."
In Heb. 5:5, "And verily they that are the sons of
Levi, who receive the office of the priesthood, have a
commandment to take tithes of the people according to the
law, of their brethren though they come out of the loins of
Abraham." We are certain that from the above it is clear
that tithes should be paid by the people and for what
purpose? And it is the law.
The tithe or tenth is an obligation of both priest and
people. Suppose the preachers paid a tenth of their in¬
come each year we would have enough to support hand¬
somely our bishops and general officers. We presume
this.
"Thou shalt truly tithe all the increase of thy seed
that the field bringeth forth year by year." Abraham felt
under obligation to pay tithes to Melchizedeck and did so
without question or reservation: "He gave him tithes of
all." Took nothing for the loss of time of himself, or pos¬
sible loss in his expedition, not "even a shoe latchet."
A Public Honoring of God.
We are enjoined to "honor the Lord with thy sub¬
stance, and with the first fruits of all thine increase." Not
to delay payment but out of the first receipts; not to settle
all other debts and leave the Lord the last to be paid. The
farmers of the south can understand this as they must
contract to pay for fertilizers first; merchant second; rent
third and they get what is left.
Do we "honor the Lord with our substance?
"Say, what is honor? 'Tis the finest sense
Of justice which the human mind can frame,
Intent each lurking frailty to disclaim,
And guard the way of life from all offense,
Suffer or done."
—Wadsworth.
—29—
The nickel carelessly tossed upon the table, or on the
plate, the quarter or half dollar slowly given after much
persuasion, neither pays the tenth or does honor to God
in meeting your religious obligation. You justly owe to
the Lord; it is a debt and you ought to pay it! Why is it
we don't pay our church debts? Are we one whit better
than the Pharisees who were scored by our Lord: "Woe
unto you, Pharisees! for ye tithe mint and rue all manner
or herbs, and pass over judgment and the love of God;
these ought ye to have done and not to leave the other
undone." That Pharisee, who went up on the house-top to
pray—not a regular thing for many professors, and as for
"fasting twice a week," hardly fast once a year—could say
in his prayer to God: "I give tithes of all I possess." How
many can say as much in defence of their religious duties?
Are they even as good as that Pharisee? But they can
talk, long and loudly! They are willing to proclaim their
own goodness, their sanctification, holiness, quote Scrip¬
ture—wrested out of its body torn and bleeding—to prove
they are right, but are scrupulously careful to leave their
pocketbooks at home and the payment of the Lord's money
out of all calculation and consideration. They are covetous
souls of the first water! In Rom. 13:6-7, we are admonish¬
ed to pay tribute (tax) to God's ministers and to "render to
all their dues;" but instead, there are many church officials
who believe it to be their sacred duty to pay the minister
as little as possible, restrict the liberality of the people and
keep him in humiliating financial condition.
"When are we going to have a collection?" coarsely
demanded a pompous trustee of his pastor whom they
were owing some two or three hundred dollars, while the
church otherwise was out of debt and had a large bank
account. He is one of the many church shylocks who de¬
mand the pound of flesh even if the pastor suffers every
privation and pitiless want.
A young white man, educated for the ministry, bril¬
liant and eloquent, in a good paying position, was called
to take charge of a church in this city. (Columbus, O.)
—30—
The salary promised was one thousand dollars. The church
was well able to pay that amount and more. The minister
had purchased and was paying for a home. He could not
meet the notes and had to appear in court for failure. His
officers heard of it, made up the money and settled for him.
He thanked them and said, "Brethren, it is the last time
that you will have to do this for me!" He at once found
employment in one of the largest dry goods store there
where, to the surprise and confusion of his fashionable
saints, they saw him behind the counter. Ah, these church
swindlers fraudulent Christians who hold up covetous
hands each Sabbath unto a just and holy God, and at the
same time rob Him! These covenant breakers, tithe re-
pudiators, retarding and belittling the work of the visible
church. Robbers of the church treasury.
The Minister Who Fails.
Some time-server and caterer will lightly remark: "It
was evident that he wasn't called and he failed!" Such
creatures are to be pitied for their Biblical ignorance
and conceited intellectual vanity. To that class is or
can be attributed the wicked disposition of many congrega¬
tion to starve out pastors who do not succeed under such
false measures. "If he can't collect his salary, he must
let it go." This is said of no other class of men under the
sun by any source of authority; and no other class of men
are accorded so little security to collect their salary. It is
the Herod and Herodias method of dealing with the John
Baptists, the Jeremiahs, Pauls and Peters. The congrega¬
tion says by its representatives—"Preach the preaching
we bid thee!" An earnest young minister, beginning a re¬
vival service, was preaching on the sins of the members
who were giving card parties, dances and given to a too
liberal use of intoxicants. At the close of one of his
meetings an old sister said: "Elder, you have killed your¬
self to-night among these people! But I want to say, that
I endorse your sermon." "Why?" asked the dumbfounded
preacher. "Well, you have taken a stand against drinking,
dancing and card playing and that settles it."
—31—
Another minister in the city of Savannah, Presbyterian,
learning that his members were going to give a social
dance to raise money, objected; they insisted; he informed
the church if the dance came off he would resign. The Sun¬
day after the dance, after his morning discourse, he an¬
nounced his resignation and sought another field of labor.
They did not think he would leave the big salaried church.
O
VI.—THE PLACE TO PAY TITHES.
God has, through his word, provided a definite
(a) place, definite (b) receivers and a positive (c) source
of distribution of His money—that which is "wholly unto
the Lord." See Deut. 12:16; 16:17; 2 Chron. 24:11.
He did not leave it for each individual to act as the
almoner, to hold and distribute as their private judgment
may elect or dictate. May we ask: What right has any
citizen to take the taxes due the city, o<r state and expend
the same? What authority could he plead for such an act
of presumption, inspired by self-conceit, for him to thus
set up his opinion in opposition to the lawful, regularly
constituted authority, the concentrated wisdom of the peo¬
ple through and by their representatives? "Well," says
one, "if I put my money in there they will waste it and I
will see no beneficial results!"
He is not asked to "put his money" in the treasury but
to pay into it that which is "the Lord's." The' excuse, if
allowed, would cover a falsehood and arrogate a sham re¬
sponsibility. He could make the same complaint of waste
against any secret order, society and any form of common
government; no worldly organization, so far as we know,
have archangels in charge of their treasuries and super¬
intend a holy distribution; but they pay in their dues and
taxes just the same or suffer the consequences of their de
—32—
linquency. "But," urges the society man, "the church
won't take care of me if I get sick; and, who will bury
me when I am dead? Neither does the city or the state
agree to pay sick dues or furnish a decent burial—only
that given to "A pauper who nobody owns." The church is
willing but will never be able as long as individuals hold
back the just dues of the church and use their influence
to keep the church poor by misrepresentation and fraudu¬
lent affiliation. Secret societies and kindred institutions
are towering above the church, regarding in a manner its
ministry with contempt; slowly and surely undermining
its influence and crowding it to the wall by their encroach¬
ments, slanderous deliverences, and dictatorial demands;
some preachers, fawningly, run to them, lowering the dig¬
nity of their calling, besmirching their sacred robes; plun¬
dering the Bible of its richest treasures, to flatter and to
wantonly flood and squander upon these institutions which
are, in too many noted cases, controlled by some of the
most wicked men and women; for the beggarly sum of
four or five dollars a sermon and a cheap notoriety many
pastors will compromise everything holy and sacred—>set
aside the sacrament, to serve such Sabbath-breaking brass-
band parades. The vow taken in the lodge room is rated
and esteemed more sacred and binding than that taken
before the altar of the Almighty God. They exclaim: "The
lodge is as good as the church! and, if you do as the lodge
teaches you are as good as those in the church and serve
God as well." We heard a very high ecclesiastic, in ad¬
dressing a grand lodge declare: "The lodge will do more
for you than the church!" What a base falsehood, what
a spirit of anti-Christ! Is it any wonder that the church
is moneyless and the lodge financially able; the church
defrauded while the lodge dues are paid by professed be¬
lievers; the church in debt and reproached; the lodge and
societies with money to waste on banners, the cheap mean¬
ingless vanities of gilt, brass ornaments the emblems of
pretended glory and still more empty honors of false roy¬
alty; the church deserted, the lodge halls crowded early and
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late; or, the saints marching up the street decked in all
their cheap finery and trumpery, the insignias of a patched
up moral system of adulterated Scriptures and a spiritless
religion with their multitude of strange altars, strange
fire-offering, following Jereboamic priests, while Sabbath
school and church are closed.
Let godly men and women bring in the tithes to the
proper place and be distributed as God has appointed. "At
the end of three years thou shalt bring forth all the tithe
of thine increase the same year, and shall lay it up within
thy gates: And the Levite, because he hath no part nor
inheritance with thee, and the stranger, and the fatherless,
and the widow, which are wtihin thy gates, shall come, and
shall eat, and be satisfied; that the Lord thy God may
bless thee in all the work of thine hand which thou doest.—
Deut. 14:28-29.
A God Appointed Place.
But unto the place which the Lord your God shall
choose out of all the tribes to put His name there, even
unto His habitation shall ye seek, and thither thou shalt
come.—Deut. 12:15. We are sure that God has indicated
plainly and surely that the church is not to neglect the
poor or any other. He has made ample provision: "When
thou hast made an end of tithing all the tithes of thine
increase the third year, which is the year of tithing (census
taking), and hast given it unto the levite, the stranger,
the fatherless, and the widow, that they may eat within
thy gates, and be filled; then thou shalt say before the
Lord thy God, I have brought away the hallowed things
out of mine house, and also have given them to< the Levites,
and unto the stranger, to the fatherless, and to the widow,
according to all thy commandments, neither have I for¬
saken them"—Deut. 26:12-13. We believe, that under this
Scripture declaration, Ananias faltered before Peter and
received the rebuke of the Holy Ghost for his dissembling
lie. Peter was not ignorant of the law of offering, he was
too much of a Jew not to know.
The tithes are still to be paid into the hands of God's
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ministers and not withheld.—See Neh. 12:44; 2 Chron. 9:26.
It is an act of sacrilege to hold back God's portion, to
refuse under any pretense to pay it in, or to think it a
hardship to do so. We should pay it. It is the vow of a
Christian to pay it. It is according to everyone's ability
and the tenth is not beyond our ability. We talk about the
"accursed thing," Achan's sin in taking the wedge of gold
and the Babylonish garment: We have Achans by the
thousands who are as guilty, looking up into the faces of
God's ministers every Sabbath. They have taken that
which was devoted, holy unto the Lord and will neither
own God's rights, or give it up. Rachel stole her father's
images, harmless objects of devotion, things of idolatrous
superstition, but we have been doing more in systematically
and without system, robbing God of his money. These
robberies have been running into all our years. The
church on that account, has been given a bad name and
persecuted because she could not minister to the hungry,
sick, poor, naked, the fatherless and the widow. Of those
who hold back God says: "According to their pasture they
were filled; they were filled and their heart was exalted;
therefore have they forgotten me."
The biggest crooks and the boldest robbers in the world,
unparalleled beyond conception, are those who wilfully
rob God, though warned not to be thus guilty. "How doth
God know and is there wisdom in the Most High?" They
seem to impudently ask.
There are multitudes of "the graft" converts. They
want the richest'portions on earth and the heritage of
and likened unto an angel Gabriel in heaven; they are on
the sharp lookout for the cheapest excursion rates to glory;
for the cheapest church, the "cut-rate counter" for "bargain
counters" in salvation running to every "rummage sale"
of mongering gospel; and the "fire sale" to secure the
bonus of a mansion in heaven. It is time for repentance,
a genuine, whole gospel repentance, bringing forth "fruits
worthy of repentance," acceptable with God. That kind
which is followed by a baptism of the Holy Ghost, lasting
—35—
and more beneficial than the spasmodic, monetary emo¬
tionalisms and hallucinations of the present, which spends
intself into gossip and light laughter at the "Amen" of the
benediction.
God alleged a complaint against His people. They
would not hear and a dark, spiritless night of several hun¬
dred years' duration settled down upon them. At the
threshold of departure the Voice cried, "Ye are gone away
from mine ordinances, and have not kept them. Return unto
me, and I will return unto you, saith the Lord of Hosts. But
ye said, Wherein shall we return? Will a man rob God? yet
ye have robbed Me. But ye say, wherein have we robbed
Thee? In tithes and offerings. Ye are cursed with a
curse; for ye have robbed me, even this whole nation.
Bring ye all the tithes into the storehouse, that there may
be meat in mine house, and prove me now herewith, saith
the Lord of hosts, if I will not open the windows of heaven,
and pour you out a blessing, that there shall not be room
enough to receive it.—Mai. 3:7-10.
In our next we will speak of the grace of giving as
above law.
O
VII.—SPIRITUAL, OR GIVING MORE PERFECTLY.
The conceit and egotism of faithless men have cor¬
rupted the divine standard in their teachings. That re¬
pentance which is not in conformity and obedience to
duties and obligations of divine standards is false; that
system of weights and measures which allows less cannot
be regarded as just and will not be accepted. When John
the baptizer, began his preaching, it was at the point where
the prophet Malachi left off some centuries before. It was
with the demand that those who would flee "from the
wrath to come" that they should "bring forth fruits worthy
—36—
of repentance;" the standard was unalterably set, which
they should have known, in spite of the question, "What
must we do?" In reply John said: "He that hath two
coats, let him impart to him that hath none; and he that
hath food, let him do likewise." To the publicans and the
soldiers, as well, there could be no doubt as to the kind of
"fruits" the standard required. "The beginning of the
gospel of Jesus, the Son of God," from the preaching of
John, asked for one-half. This looks very much as though
the gospel comprehends the clothing of the naked and
feeding the poor, if one-half of our possessions is necessary
to accomplish the work. Ye shall know them by their
fruits, says Jesus. The bare fact of faith is "dead without
works."
The Gospel has a Minimum and a
Maximum Standard.
We want to keep in mind that the one-tenth, "surely
the one-tenth will I give to thee," is the minimum and any¬
thing less agreed upon is not a just measure. Who has
authority to inaugurate a new standard? "The tenth is
holy unto the Lord," and how dare anyone to lay an un¬
hallowed hand upon that which is holy. The moral law
is the minimum standard of love to God and to man—
'this ought ye to do." The young man, who came running
to Christ with the question, "Godd Master, what must I do
to inherit eternal life?" was asked in return if he had
conformed to the moral law; he replied quickly, "All these
things have I kept from my youth up." John's standard
of moral duty in sincere repentance was one-half and Zac-
cheus, the publican, could thus say, "The half of my goods
I give to the poor" perfectly meeting that standard. But
Jesus gives to the aspiring young man who would "do"
to inherit eternal life, the maximum: "If thou wilt be per¬
fect, go and sell all that thou hast and give to the poor, thou
shalt have treasure in heaven; and come follow me."
Love—divine love, has perfection for the ideal—the whole
heart, which carries all else with it. The young man was
made at once to see that he was far from the perfection of
—37—
the law, to give a perfect gift, perfect service, perfect
singleness of eye and devotion of heart.
"The widow's mite" plea has been falsely urged by
countless numbers of professors; she gave "all the living
she bad," more than the tenth—away beyond the standard
of one-tenth; the rich men "cast in their gifts of their super¬
fluity," less than the minimum perhaps, but she excelled
by casting in "all her living" reaching the maximum. Now
we cannot flim-flam the very Son of God to give Him brass
for gold, iron for silver and tin for brass. He still stands
"over against the treasury," and knows the standard, the
measure of judgment, whether it is that of covetousness or
love to Him; and with Him there hovers about a cloud of
witnesses visible and invisible. The maximum is clearly
taught in the teachings of Jesus, especially in Matthew,
chapters 5, 6, 7 and elsewhere in the gospels of love to both
God and man—this is the New Testament—the "New Cov¬
enant" the spiritual, over the mere observance of the let¬
ter—"Go ye therefore, and teach all nations, * * *
Teaching them to observe all things whatsoever I have
comanded you; and, lo, I am with you alway, even unto
the end of the world."
We should honor the Lord with our substance. We
cannot do this in the entertainment which is to entrap the
worldly to get their money for the payment of debts of
close-fisted hypocritical believers. The cheap concert and
bazaars never have been an honor. There are the mis¬
guided who rack their brains for the making of a few
dollars, for weeks and even months, who would be frantic,
if told, that the church had assessed them a couple of
dollars to pay at some special date. What a tribulation it
is to get a dollar or two at a time and how few of the
members pay. Rally days mean empty seats; ask for a
dollar and you get seventy-five cents; for fifty cents and
you get twenty-five for twenty-five and you get less or
nothing. Short measure or, no measure at all, Christians
in name are legionary, defying the Holy Ghost in gifts
to God's house, "that there may be meat" and not want in
—38—
it; its ministers as beggars and the cause a legal reproach
for the non-payment of just debts.
It was significant of the "Wise men of the East" that
they honored the infant Christ with their riches, with
gifts, gold, frankincense and myrrh; they brought gifts to
the king and kingly gifts for the king, it was a gracious
offering. We should honor God with the tithe because:
First. We bring it as "a gift" rather than from the
compulsion of the law; but free from it, with cheerful heart
and willing hands; with that spirit which knows that it is
more blessed to give than to receive. A great privilege.
Second. It is precious. It must be of our own,
peculiarly so, precious in our sight and that of others.
David said to Araunah, "I will surely buy it of thee (the
threshing floor for sacrifice) at a price: neither will I offer
burnt offerings unto the Lord my God of that which cost
me nothing."
Third. An expression of gratitude to God for His many
providences of body and house and innumerable mercies
which close us round. "What shall I render unto the
Lord for all His benefits?"
Fourth. Brought in peace and holiness. Free from
taint of dishonest dealing, at the expense of others, of
bribery to supplant another, or, wrong in any sense to
gain favor from God: "If thou bring thy gift to the altar,
and there rememberest that thy brother hath aught against
thee, leave there thy gift before the altar, and go thy way;,
first be reconciled to thy brother, and then come offer thy
gift." There is one thing sure—we cannot speculate upon
God nor buy his favor. Gifts may make a way with cor¬
ruptible men but not with God.
Fifth. To give God the glory. Not to us but to Him..
In order to gain a name for great liberality men dispense
all available funds they can gather, sometimes to others
embarrassment, and scatter with lavish hand to persons,
sundry benevolences and causes, they get all the credit
and glory, God and His house gets nothing. In eloquent
terms they laud themselves by telling what they have given
—39—
or distributed, it is I? I? I? or "my lodge," "my society,"
"my club," but never the boast of "my church," or what
"my church has done." The church may have lifted him
up, he has grown fat and in his ephemeral bigness the
church is grossly minified. Jesus says of such, "They may
have the glory of men. Verily I say unto you, they have
have their reward."
Sixth. An act of humble, gracious worship. The wise
men fell down and worshiped and offered their gifts; the
one act was involved in the other. Their gifts were not
meaner than their words and professions of worship. Love
rejoices to bring Yare and costly gifts, the more precious,
the more eager to present. "In my hand no price I bring"
does not mean that love has nothing to give but that
the love of the soul to God for His grace and that the love
of God to the soul is beyond price or estimation—is price¬
less. The gift is simply a token of adoration, great esteem
and humble worship. In Deut. 26:10-15, we are instructed
to bring and set before the Lord our offering and worship.
Pre-eminently an act and means of grace.
Seventh. Trusting faith. 'Abram said to the king of
Sodom: "I will not take anything that is thine lest thou
shouldest say, I have made Abram rich." His faith de¬
clared God "the possessor of heaven and earth" and hence
he would come under no obligation to the world in any
compromising sense. If we would apply the Abrahamic
rule, how many individuals and churches could lift up holy
hands?
Eighth. Given prayerfully and mediatively. How in¬
spiring if in the church, instead the begging, singing, jest¬
ing and haranguing for money, if at the close of the sermon,
under a chant of thanksgiving, all would, with cheerful,
grateful hearts, in a quiet manner, lay their offering upon
the altar table, with secret prayer for God's blessing and at
the close the minister kneel and consecrate the gifts to
Him, "who openeth wide his hand and satisfieth the desire
of' every living thing."
Brethren, a whole gospel for full salvation under grace
of God. An unreserved gift of soul and body to God.
—40—
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