[ST, November 18, 1880 par. 18] The life of Paul was a brilliant success. The world, who knew not Christ and the power of his resurrection, looked upon Paul as one who sacrificed fame and honor and greatness for a life of ignominy, suffering and disappointment. But while his contemporaries who gave themselves to the service of the world and to the persecution of the pure and good, have long since been forgotten, the name of the great apostle will never perish. It is immortalized in the records above, and has in every generation been enshrined in the hearts of those who love God. {ST, November 18, 1880 par. 18} [ST, November 18, 1880 par. 19] In contrast to the life of Paul, how contemptible appears the course of Balaam, greedily seeking wealth and honor from those who hated the God of Heaven, and willing to purchase these by conformity to a corrupt people. Who can look upon his course without loathing? Had he been true to God, to justice and principle, he would have answered the messengers of Balak: "I am in principle connected with this people whom you wish to curse. Their God is my God. He is above all gods; there is none like him in all the earth. His majesty and power fill me with awe and reverential fear. Leave the service of senseless idols, and leave with them your iniquities, and serve the Lord Jehovah, the only true and living God." {ST, November 18, 1880 par. 19} [ST, November 18, 1880 par. 20] But that cowardly, avaricious spirit, which had been so long fostered, now ruled the man with tyrannical power. He opened wide the door for Satan to take the citadel of the heart when he greedily received the bribe and invited the messengers to remain. The man had become spiritually blind. As it is too often at the present day, the glitter and tinsel of this world had eclipsed the glory of eternal things. {ST, November 18, 1880 par. 20} [ST, November 18, 1880 par. 21] In the night season the angel of God came to Balaam, and said, "What men are these with thee? And Balaam said unto God, Balak, the son of Zippor, king of Moab, hath sent unto me, saying, Behold, there is a people come out of Egypt, which covereth the face of the earth. Come now, curse me them: peradventure I shall be able to overcome them, and drive them out. And God said unto Balaam, Thou shalt not go unto them; thou shalt not curse this people; for they are blessed." {ST, November 18, 1880 par. 21} [ST, November 18, 1880 par. 22] The next morning, Balaam reluctantly dismissed the messengers. But he did not candidly repeat the words which God had spoken; and he did not warn the Moabites that all their efforts against Israel would result in their own destruction. Balaam was displeased that all his bright visions of honor and promotion had been suddenly destroyed. Like a disappointed child, he petulantly exclaimed, "Get you unto your own land; for the Lord refuseth to give me leave to go with you." - {ST, November 18, 1880 par. 22} [ST, November 25, 1880 par. 1] November 25, 1880 Balaam's Encounter With the Angel. By Mrs. E. G. White. When the messengers of Balak returned to Moab, after their first visit to Mesopotamia, they reported to their king the prophet's refusal to accompany them, but did not intimate that God had forbidden him. Supposing that Balaam desired more valuable gifts and greater exaltation, Balak and his counselors determined to make the inducements so great that nothing could hinder his compliance with their request. They now sent princes more in number and more honorable than the first, with promises of higher honors, and with authority to concede to any terms which Balaam might demand. {ST, November 25, 1880 par. 1} [ST, November 25, 1880 par. 2] The king of Moab was deeply in earnest, and his urgent message to the prophet was, "Let nothing, I pray thee, hinder thee from coming unto me; for I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me; come, therefore, I pray thee, curse me this people." {ST, November 25, 1880 par. 2} [ST, November 25, 1880 par. 3] A second time, Balaam was tested and tried. In response to the solicitations of the ambassadors he professed great conscientiousness and integrity, assuring them that no amount of gold and silver could induce him to act contrary to the will of God. This speech reveals the hypocrisy of the man; for the will of God had already been definitely and positively made known to him. His heart was longing to comply with the king's request, and he was seeking some excuse to gratify his desire for riches and honor. {ST, November 25, 1880 par. 3} [ST, November 25, 1880 par. 4] The heart of Balaam was with the enemies of God, rather than with Israel. Had he sincerely wished to do the will of God, he would have utterly refused the rewards of Balak, and would have dismissed the messengers without delay. Thus he might have gained a victory over those strong avaricious propensities which would prove his ruin unless overcome. The sin of covetousness is fearfully denounced in the word of God. "The wicked boasteth in his heart's desire, and blesseth the covetous, whom the Lord abhorreth." Worldliness, covetousness, and avarice are vices which are sure to deteriorate the entire man. They are the fruits of selfishness and sin, and grossly dishonor God. {ST, November 25, 1880 par. 4} [ST, November 25, 1880 par. 5] Balaam urged the messengers to tarry, that he might further inquire of God; as though the Infinite One were a man, to be persuaded. In the night season, the Lord appeared unto Balaam and said, "If the men come to call thee, rise up and go with them; but yet the word which I shall say unto thee, that shalt thou do." The Lord gave Balaam his own way, because he was determined to have it. He did not desire to do the will of God, but chose his own course, and then endeavored to secure the sanction of the Lord. {ST, November 25, 1880 par. 5} [ST, November 25, 1880 par. 6] The Moabites were a degraded, idolatrous people, yet they manifested sincerity and earnestness in their persistent efforts to secure the power of divination against Israel. According to the light which they had received, their guilt was not so great in the sight of Heaven as was that of Balaam. As he professed to be God's prophet, all he should say would be supposed to come from the Lord Jehovah. Hence he was not to be permitted to speak as he chose, but must deliver the message which God should give him. The Lord saw in this pretentious prophet, a man whose heart was defiled with deception and hypocrisy, and dealt with him according to his own perverse and stubborn ways. {ST, November 25, 1880 par. 6} [ST, November 25, 1880 par. 7] This instance is placed on record for the benefit of all succeeding generations. It is dangerous to trifle with God, in order to follow a stubborn, determined will. There are thousands at the present day who are pursuing a course similar to that of Balaam. They follow their own ways, and take counsel of their own hearts, under a pretense of being guided and controlled by the Spirit of God. And the prayers of these willfully deceived ones are answered in accordance with the spirit that prompts them. For wise purposes the Lord often permits them to have their own way. They walk in a thick mist,--the atmosphere which Satan breathes about the soul. {ST, November 25, 1880 par. 7} [ST, November 25, 1880 par. 8] Dangers beset the path of every man who, forsaking the only true Guide, tries by the light of his own wisdom to find a safe way through the dangers and difficulties of this world. Such a man places himself in a situation far more perilous than that of the traveler climbing along the slippery face of a cliff, where, if he lose his balance for a moment, he will fall and be dashed in pieces. David describes the peril of those who do not walk with God, but for a time seem to be prosperous in an evil way: "Thou didst set them in slippery places, Thou castest them down to destruction in a moment. They are utterly consumed with terror." {ST, November 25, 1880 par. 8} [ST, November 25, 1880 par. 9] The careless, presumptuous, and self-confident press recklessly on in forbidden paths, really thinking that they may depart from strict integrity for the time being, for the sake of some worldly advantage, and that after this desire of the depraved heart is gained, they can change their course when they please. Such are walking upon slippery places. It is seldom that they recover their foothold. The steps of a good man are ordered by the Lord; but those who choose to invite temptation, who will venture upon forbidden ground to secure some selfish advantage, will become weak in moral power; and the temptation to evil not being discerned, they will see in it only good, and thus they are left to wander farther and farther from God. {ST, November 25, 1880 par. 9} [ST, November 25, 1880 par. 10] We are living in the last days. Evil prevails on every hand. The removal of one safeguard from the conscience, the failure to practice one good resolution, the cherishing of one evil habit, one neglect of the high claims of duty, breaks down the defenses of the soul, and opens the way for Satan to come in and lead us astray at pleasure. The only safe course is to let our prayers go forth daily from sincere hearts, as did David, "Hold up my goings in thy paths, O God, that my foot steps slip not." {ST, November 25, 1880 par. 10} [ST, November 25, 1880 par. 11] Balaam had received permission to go with the messengers from Moab, if they came in the morning to call him. But annoyed at his delay, and expecting another refusal, they set out on their homeward journey without further consultation with him. He was now freed from their solicitations, and every excuse for complying with the request of Balak had been removed. He could not, however, bring himself to relinquish the honors upon which his heart was set; and since the Lord had not a second time forbidden him to go, he determined to set out at once, and, if possible, overtake the ambassadors. {ST, November 25, 1880 par. 11} [ST, November 25, 1880 par. 12] Accordingly, taking the beast on which he was accustomed to ride, and accompanied by his servants, Balaam began his journey. He feared that even now the divine permission might be withdrawn, and he pressed eagerly forward, hurried, nervous, and impatient, lest he should by some means fail to gain the coveted reward. How little did he in character and appearance resemble a man qualified to execute a divine commission! {ST, November 25, 1880 par. 12} [ST, November 25, 1880 par. 13] God's anger was kindled against Balaam for his Heaven-daring folly, and "an angel of the Lord stood in the way for an adversary against him." The animal, seeing the divine messenger, who was, however, invisible to the master, turned aside from the highway into a field. With cruel blows, Balaam brought the beast back into the path; but again, in a narrow place hemmed in by walls, the angel appeared, and the animal, trying to avoid the menacing figure, crushed the rider's foot against the wall. {ST, November 25, 1880 par. 13} [ST, November 25, 1880 par. 14] Had Balaam paused to consider, he would have had sufficient cause to question whether he was not moving contrary to God's will. But he was blinded to the heavenly interposition, and knew not that God was obstructing his path. The man became exasperated, and beating his animal in a most unmerciful manner, forced it to proceed. {ST, November 25, 1880 par. 14} [ST, November 25, 1880 par. 15] Again, in a place where there was no passing, the angel appeared, as before, in an offensive attitude; and the poor beast, trembling with terror, made a full stop, and fell to the earth under its rider. Balaam lost all self-control, and his mad rage rose to an extreme height. The dumb beast was now gifted with speech, and remonstrated with its phrenzied master for his cruel treatment. "What have I done to thee, that thou shouldst beat me these three times?" {ST, November 25, 1880 par. 15} [ST, November 25, 1880 par. 16] Had Balaam been in possession of his reason, he would have been filled with awe, and would have realized that a supernatural power was barring his way. But ungovernable rage had dethroned reason, and this wonderful miracle was unnoticed. He answered this beast as he would have addressed an intelligent being,--"Because thou hast mocked me, I would there were a sword in mine hand, for now would I kill thee." Here was a professed magician, on his way to pronounce a curse upon a whole people with the intent to paralyze their strength, while he had not power even to slay the humble beast upon which he rode! {ST, November 25, 1880 par. 16} [ST, November 25, 1880 par. 17] The eyes of Balaam were now opened, and he beheld the angel of God standing with drawn sword ready to slay him. He was more terrified than the poor beast had been, and "he bowed down his head, and fell flat on his face." The angel said unto him, "Wherefore hast thou smitten thy beast these three times? Behold, I went out to withstand thee, because thy way is perverse before me. Thy beast saw me, and turned from me these three times; unless she had turned from me, surely now also I had slain thee, and saved her alive." {ST, November 25, 1880 par. 17} [ST, November 25, 1880 par. 18] Here is a lesson to all who have reasoning powers, that harsh treatment, even to the brutes, is offensive to God. Those who profess to love God do not always consider that abuse to animals, or suffering brought upon them by neglect, is a sin. The fruits of divine grace will be as truly revealed in men by the manner in which they treat their beasts, as by their service in the house of God. Those who allow themselves to become impatient or enraged with their animals are not Christians. A man who is harsh, severe and domineering toward the lower animals, because he has them in his power, is both a coward and a tyrant. And he will, if opportunity offers, manifest the same cruel, overbearing spirit toward his wife and children. {ST, November 25, 1880 par. 18} [ST, November 25, 1880 par. 19] God, who created man, made the animals, also. They were to minister to man's comfort and happiness, to serve him, and to be controlled by him. But this power was not to be used to cause pain by harsh punishment or cruel exaction. Yet some are as reckless and unfeeling toward their faithful animals as though the poor brutes had not flesh and nerve that can quiver with pain. {ST, November 25, 1880 par. 19} [ST, November 25, 1880 par. 20] Many do not think that their cruelty will ever be known, because the poor dumb beasts cannot reveal it. But could the eyes of these men be opened, as were the eyes of Balaam, they would see an angel of God standing as a witness to testify against them in the courts above. A record goes up to Heaven, and a day is coming when judgment will be pronounced against men who make themselves demons by their dealings with God's creatures. {ST, November 25, 1880 par. 20} [ST, November 25, 1880 par. 21] If animals could speak, what deeds of horror would be revealed,--what tales of suffering, because of the perversity of man's temper! How often those creatures of God's care suffer pain, endure hunger and thirst, because they cannot make known their wants. And how often is it determined by the mercy or the caprice of man, whether they receive attention and kindness, or neglect and abuse. Punishment given in passion to an animal is frequently excessive, and is then absolute cruelty. Animals have a kind of dignity and self-respect, akin to that possessed by human beings. If abused, under the influence of blind passion, their spirits will be crushed, and they will become nervous, irritable, and ungovernable. {ST, November 25, 1880 par. 21} [ST, November 25, 1880 par. 22] There were beasts in Eden, and there will be beasts in the earth made new. Unless the men who have indulged in cruelty toward God's creatures here, overcome that disposition and become like Jesus, kind and merciful, they will never share in the inheritance of the righteous. They would, if there, exercise the same spirit that had not been overcome here. All disposition to cause pain to our fellow-men or to the brute creation is Satanic. Balaam evinced the spirit which he possessed, in his course toward his beast. {ST, November 25, 1880 par. 22} [ST, November 25, 1880 par. 23] When he beheld the messengers of God, Balaam exclaimed in terror, "I have sinned; for I knew not that thou stoodest in the way against me; now, therefore, if it displease thee, I will get me back again." For wise purpose, the Lord suffered Balaam to proceed on his journey, but gave him clearly to understand that his words should be controlled by divine power. God would give evidence to Moab that the Hebrews were under the guardianship of Heaven; and this could not be done in a more effectual manner than by showing them that a man of Balaam's covetous disposition could not, for any promise of promotion or reward, pronounce a curse against Israel. {ST, November 25, 1880 par. 23} [ST, November 25, 1880 par. 24] There are many in the world today whose character is represented by that of Balaam. They have a correct knowledge of most of the doctrines of religion, but with these are mingled superstitions and heresies. Satan has a knowledge of the truth, and so do many who are his servants. Excellent words may proceed from their lips; they may claim to possess great faith, and to enjoy much of the divine blessing; but their hearts are destitute of the grace of God. They are not followers of Christ, and do not those things that please him. The only safety for any, at the present day as well as in ancient times, is to seek diligently to know the will of God, and then be ready to obey that will. {ST, November 25, 1880 par. 24} [ST, November 25, 1880 par. 25] Those who profess to be servants of the living God, frequently unite themselves with ungodly men, expecting to be promoted to honor, and to be rewarded with riches; and many sacrifice conscience, judgment, character, and the favor of God, to form an alliance with worldlings. Such persons call God their Master, but they refuse to keep his commandments. They mistake gain for godliness, and unless they turn from their evil ways, they must perish with the workers of iniquity. {ST, November 25, 1880 par. 25} [ST, December 2, 1880 par. 1] December 2, 1880 Balaam Not Permitted To Curse Israel. By Mrs. E. G. White. When he was informed of the approach of Balaam, the king of Moab went out with a large retinue to the borders of his kingdom, to welcome the prophet, and show him special honor. After the first salutations had been exchanged, the monarch expressed his astonishment at Balaam's delay, in view of the great riches and honor awaiting him. The answer was:-- {ST, December 2, 1880 par. 1} [ST, December 2, 1880 par. 2] "Lo, I am come unto thee; have I now any power at all to say anything? The word that God putteth in my mouth, that shall I speak." Balaam greatly regretted this restriction; he feared that his purpose could not be carried out, because the Lord's controlling power was upon him. {ST, December 2, 1880 par. 2} [ST, December 2, 1880 par. 3] With great display, Balak now escorted his guest to the capital, where a public entertainment was to take place, and special offerings were to be made to secure the favor of their gods. A sumptuous feast had been prepared, and all that the wealth and power of Moab could do, had been done to render their idolatrous services grand and imposing, with the express object of impressing the prophet with the superiority of their religion over any other. Here this professed servant of the living God was seated, with a company of idolaters, at a feast given in honor of their deities. This wicked prophet was indeed selling himself for reward. {ST, December 2, 1880 par. 3} [ST, December 2, 1880 par. 4] In this case we have an illustration of the great blindness which will come upon the minds of those who sacrifice their eternal interests to the love of gain. Balaam's character had been tested and tried, and was found to be dross. The fine gold of principle and steadfast integrity was gone, and the base metal alone appeared. {ST, December 2, 1880 par. 4} [ST, December 2, 1880 par. 5] If men who profess to be children of God, ignominiously yield to the tempter; if they seek the honor which the world proffers them, rather than the honor which comes from above, their boasted power and wisdom will prove to be but weakness and folly. They will reap a harvest of agony and despair. But if those who bear the name of God's servants yield obedience to his will, and boldly confront the powers of darkness, having no harmony or union with the Lord's avowed enemies, although opposition may come fierce and strong; although great financial loss may be sustained; they, like the faithful and true prophets of old, will triumph finally. {ST, December 2, 1880 par. 5} [ST, December 2, 1880 par. 6] The feast ended, the king with all his honorable men escorted Balaam to the high-places of Baal, where he could overlook the immense assemblages of the Hebrews, scattered upon the plain of Shittim, and the table-land above. Behold the prophet as he stands upon the lofty height, looking down over the encampments of God's chosen people. How little do Israel know of what is transpiring so near them. How little do they know of the care of God, extended over them by day and by night. How dull are the perceptions of God's people! how slow are they, in every age, to comprehend his great mercy and love! {ST, December 2, 1880 par. 6} [ST, December 2, 1880 par. 7] While all the powers of earth and hell are combined to destroy, God guards his children still. The Lord would not have his people in continual fear, hence he does not reveal to them a thousandth part of the efforts of their great adversary to allure and destroy. If they could discern the wonderful power of God constantly exerted in their behalf, would not their hearts be filled with gratitude for his love, and with awe at the thought of his majesty and wondrous power. {ST, December 2, 1880 par. 7} [ST, December 2, 1880 par. 8] There, upon the mountain-top, are the emissaries of Satan, devising evil against God's people, who are all unconscious of their danger. But He that keepeth Israel does not slumber. The Lord's eye discerns every plot against his own, and no weapon formed against his church shall prosper. God restrains the power of wicked men. He says to them, "Thus far shalt thou go, and no farther." What a thought is this! what a theme for contemplation! and what a response of love and faithfulness should it call forth from every child of God! {ST, December 2, 1880 par. 8} [ST, December 2, 1880 par. 9] Balaam had some knowledge of the sacrificial offerings of the Hebrews, and he thought that by surpassing them in costly gifts, he might secure the divine blessing, and insure the accomplishment of his sinful projects. Thus the sentiments of the idolatrous Moabites were gaining control of his mind. Surely, his wisdom had become foolishness; his spiritual vision was beclouded; he had brought blindness upon himself by yielding to the power of Satan. {ST, December 2, 1880 par. 9} [ST, December 2, 1880 par. 10] Balaam ordered seven altars to be erected, and with a zeal worthy of a better cause, he offered upon each altar an ox and a ram. He then withdrew to an "high place," to meet with God, promising to make known to Balak whatever the Lord should reveal. {ST, December 2, 1880 par. 10} [ST, December 2, 1880 par. 11] Balaam had been greatly terrified by his encounter with the angel, on the journey to Moab. But he now flattered himself that by his offerings the divine anger would be appeased; and his first words on entering the presence of God were an enumeration of these sacrifices on Baal's heights. But they had been offered without repentance, faith, obedience, or love, by hearts that were filled with enmity to God, his ways, and his purposes. He who is perfect in wisdom and holiness, cannot accept the fruit of hypocrisy, covetousness, and malice. {ST, December 2, 1880 par. 11} [ST, December 2, 1880 par. 12] The same spirit which actuated Balaam, exists in the hearts of men today. How many claim to be Christians, while they are as destitute of true godliness as was the presumptuous prophet. They scorn the idea of repentance toward God because they have transgressed his law; they claim Christ as their Saviour, while their actions show that they have not his spirit. They are at war with the sacred law of God, and seek to hide their wicked defection under the grace and mercy of Christ, whose mission to earth was to vindicate the claims of his Father's law. "I have," he asserts, "kept my Father's commandments." {ST, December 2, 1880 par. 12} [ST, December 2, 1880 par. 13] It was the love of God toward the children of men that moved him to proclaim his law from Sinai. Because the understanding of men had become darkened by continual transgression, God, in his infinite mercy, condescended to bestow upon them the living oracles in all their original purity. To this law the carnal heart is opposed; and wicked men will, like Balaam, unite with the Lord's enemies in seeking to destroy his holy law, and to ruin the influence of those who vindicate it. But God has preserved his great rule of right, unchanged through all the ages. Like the fountain from which it springs, it is full of goodness, purity, and truth. Like the eye of God, it pierces through all the deceitfulness of sin, even to the "discerning of the thoughts and intents of the heart." {ST, December 2, 1880 par. 13} [ST, December 2, 1880 par. 14] That law flashes conviction on every side. Sinners desire to be freed from it, and many who call themselves Christians clothe their sinful, hypocritical souls in the garments of Christ's righteousness, and trample under their feet God's great rule of right. The worship offered to God by this class is similar to Balaam's offering in behalf of Balak. They are equally offensive to God. {ST, December 2, 1880 par. 14} [ST, December 2, 1880 par. 15] Notwithstanding the sinfulness of Balaam's course, the Lord saw fit to convey through him a message to the king of Moab; and the words uttered were not for him alone, but were to be traced on the pages of history as an admonition and encouragement to Israel in all ages. {ST, December 2, 1880 par. 15} [ST, December 2, 1880 par. 16] The impatient king, with the nobles and princes of Moab, stood beside the smoking sacrifice, while around them gathered expectant multitudes, eagerly watching for the return of the prophet. He came at last, and the people waited breathlessly for the words that should paralyze forever that mysterious power working in favor of the hated Israelites. In solemn silence they listened for him to utter the curse. He spoke:-- {ST, December 2, 1880 par. 16} [ST, December 2, 1880 par. 17] "Balak, the king of Moab, hath brought me from Aram, out of the mountains of the East, saying, Come, curse me Jacob, and come, defy Israel. How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? For from the top of the rocks I see him, and from the hills I behold him. Lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!" {ST, December 2, 1880 par. 17} [ST, December 2, 1880 par. 18] Balaam confessed that he came with the purpose of cursing Israel, and strengthening the hearts of the people of Moab. But the power of the Lord rested upon him, and controlled his speech. The words he uttered were directly contrary to the sentiments of his heart. In the most solemn prophecy he pronounced blessings upon Israel, while his soul was filled with curses. God had given Balaam an evidence of divine power, in speaking through the dumb beast, and this wicked man was now an instrument in the hand of God as verily as the beast had been. He had no more power to control his words, and no more reason to take glory to himself, than had the animal upon which he rode. {ST, December 2, 1880 par. 18} [ST, December 2, 1880 par. 19] Balaam was shown the peculiar favor with which God regarded Israel, and their distinctive character as his chosen people. He saw that the position to be maintained by the Israelites--a complete separation from all surrounding nations--represented the relation which all true Christians should sustain to the world. "The people shall dwell alone, and shall not be reckoned among the nations." At the time these words were spoken, the Israelites had no permanent settlement, and their peculiar character, their manners and customs, were not familiar to Balaam. Yet how strikingly was this prophecy fulfilled in the after-history of this people! Through all the years of their captivity in Babylon, through all the ages since they were dispersed among the nations, they have maintained the distinctive characteristics of their nationality and their religion. {ST, December 2, 1880 par. 19} [ST, December 2, 1880 par. 20] Not only was Balaam shown the history of the Hebrew people as a nation, but he beheld the increase and prosperity of the true Israel of God to the close of time. He saw the especial favor of the Most High attending his faithful and obedient people. The great truths which Balaam uttered were forcibly impressed upon his own mind. He saw those who love and fear God, supported by his arm as they entered unfalteringly the dark valley of the shadow of death. And he saw them coming forth from their graves, crowned with glory, honor, and immortality. {ST, December 2, 1880 par. 20} [ST, December 2, 1880 par. 21] He beheld the vast multitude of holy, happy ones, rejoicing in the unfading glories of the earth made new. Gazing upon the scene, the prophet exclaimed, "Who can count the dust of the righteous, or the number of the fourth part of Israel?" And as he sees the crowns of glory on every brow, the joy beaming from every countenance, and looks forward to that endless life of unalloyed felicity, he utters the solemn prayer, "Let me die the death of the righteous, and let my last end be like his." {ST, December 2, 1880 par. 21} [ST, December 2, 1880 par. 22] What a testimony is this, borne before king and princes! The light of Heaven has been permitted to shine upon the prophet's mind, revealing to him the purposes of God toward his people. If Balaam has a disposition to accept the light which God has given, he will now make true his words; he will sever at once and forever all connection with Moab. He will no longer presume upon the mercy of God, but will return to him with deep repentance and humiliation. But Balaam did no such thing. He loved the wages of unrighteousness, and this he was determined to secure at any cost. {ST, December 2, 1880 par. 22} [ST, December 2, 1880 par. 23] It is difficult for a man who once places his feet in a wrong path; to retrace his steps. When men yield to temptation for lust of gain or for love of honor, and set themselves to injure or destroy God's people, they enter upon a path that ends only in destruction. They are doing the work of Satan. They are actuated by his spirit, and view matters from his stand-point. God may convict them of their wrong course, as he convicted Balaam; and if they would make a decided change, they might be redeemed; but they seldom do this. They will not humble their hearts and be converted. Such men are following the same course pursued by Balaam. They really desire their end to be like that of the righteous, but are unwilling to live the life of the righteous. {ST, December 2, 1880 par. 23} [ST, December 9, 1880 par. 1] December 9, 1880 God's Purpose Toward Israel Unchanged. By Mrs. E. G. White Balak had confidently expected a curse that would fall like a withering blight upon Israel, and the words of the prophet filled him with surprise and horror. He passionately exclaimed, "What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether." {ST, December 9, 1880 par. 1} [ST, December 9, 1880 par. 2] Balaam endeavored to make a virtue of necessity, and professed to have spoken from a conscientious regard for the will of God the words which had been forced from his lips by divine power. His answer was, "Must I not take heed to speak that which the Lord hath put in my mouth?" {ST, December 9, 1880 par. 2} [ST, December 9, 1880 par. 3] Balak could not even now relinquish his hope of securing the destruction of Israel. He decided that the imposing spectacle presented by the vast encampment of the Hebrews, arranged in perfect order--each tribe around its own standard, and the tabernacle of God among them--had so intimidated Balaam that he dared not practice his divinations against them. The king hoped that a change of place might effect something in his favor. He would take the prophet to some point where only a small part of the host of Israel might be seen; and if he could there get Balaam to curse them in detached parties, the whole camp might soon be devoted to destruction. In all this, Balak seems still to have had perfect confidence that Balaam's enchantments could paralyze the strength of Israel, and bring confusion and defeat upon their armies. {ST, December 9, 1880 par. 3} [ST, December 9, 1880 par. 4] Balaam was now conducted to the top of an elevation called Pisgah, where another trial was to be made. He had not given up all hope of the reward, and he was willing to do all in his power to carry out the purposes of the king. On this height were erected, as before, seven altars, whereon were placed the same offerings as at the first. The king and his princes were again left by the sacrifices, while Balaam retired to meet with God. Again the prophet was intrusted with a divine message, which he was powerless to alter or withhold. {ST, December 9, 1880 par. 4} [ST, December 9, 1880 par. 5] When he appeared to the anxious, expectant company, the eager question was put to him, "What hath the Lord spoken?" The answer, as before, struck terror to the heart of king and princes:-- {ST, December 9, 1880 par. 5} [ST, December 9, 1880 par. 6] "God is not a man, that he should lie; neither the Son of man, that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless; and he hath blessed; and I cannot reverse It. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel; the Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt; he hath as it were the strength of a unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel; according to this time it shall be said of Jacob and of Israel, What hath God wrought? Behold, the people shall rise up as a great lion, and lift up himself as a young lion; he shall not lie down until he eat of the prey, and drink the blood of the slain." {ST, December 9, 1880 par. 6} [ST, December 9, 1880 par. 7] In this prophecy Balaam sets forth the unchangeable character of God. Men are fickle, unreliable; especially is this the case when their minds are not under the direction of the Holy Spirit. When men are controlled by the prince of darkness, no dependence can be placed upon their promises or engagements. But God being infinite in wisdom and goodness, his purposes and decrees are immutable. {ST, December 9, 1880 par. 7} [ST, December 9, 1880 par. 8] It is stated in the Scriptures that God repented that he had done so much for man, when only ingratitude and disobedience were the return for all his mercies. Here the Lord speaks after the manner of men, that finite man may understand him. When God has pronounced judgments against a people, as he did against Nineveh, and, like Nineveh, they believe the word of God, humble themselves before him, and turn from their evil ways, he revokes his sentence, and gives the transgressors of his law another trial. But in all the history of God's dealings, it will be found that although he may bear long with the sinner, disobedience will surely meet its punishment. There are limits to the forbearance of God; there is a point at which it becomes necessary to interpose his vengeance, and visibly to rebuke the impiety of men. And it is no less apparent, that those who love and obey God's law will realize that he means what he says, and that all his precious promises to the faithful and obedient will be fulfilled to the letter. {ST, December 9, 1880 par. 8} [ST, December 9, 1880 par. 9] The Lord solemnly announced that it was his purpose to bless Israel, and that he would not sanction oppression or outrage against the posterity of Jacob. While they should comply with the conditions which he had given them, he would be faithful in the fulfillment of all his promises. Balaam was made to understand the confidence and strength of Israel. "The shout of a king is among them." Christ, enshrined in the cloudy pillar, was in their midst, reigning over and protecting them, and leading them forth to battle and to victory. Their recent conquests, while moving forward in the strength of God, had inspired them with hope and courage. At the word of God they were ready to advance or retreat, to put on the armor or to lay it off, with the same confident assurance of final victory. {ST, December 9, 1880 par. 9} [ST, December 9, 1880 par. 10] "God brought them out of Egypt; he hath, as it were, the strength of a unicorn." The rhinoceros is one of the most powerful of animals, and Balaam uses this creature as a figure to show how vain it is for any earthly power to array itself against the Most High. God had accomplished his will in bringing Israel from bondage and idolatry in Egypt, notwithstanding the opposition of Pharaoh and his hosts. It would be safer for lesser animals to attack the powerful unicorn, than for finite man to seek to turn aside the purposes of the Infinite One. {ST, December 9, 1880 par. 10} [ST, December 9, 1880 par. 11] Awed by these revelations of divine power, Balaam exclaimed, "Surely, there is no enchantment against Jacob, neither is there any divination against Israel." The great magician had tried his power of enchantment, in accordance with the desire of the Moabites; but concerning this very occasion it should be said of Israel, "What hath God wrought?" The fact would be recorded upon the pages of history, that while Israel was under the divine protection, no people or nation, though aided by all the power of Satan, should be able to prevail against them. All the world should wonder at the marvelous work of God in behalf of his people--that a man determined to pursue a sinful course should be so controlled by divine power as to utter, instead of imprecations, the richest and most precious promises, in the language of sublime and impassioned poetry. {ST, December 9, 1880 par. 11} [ST, December 9, 1880 par. 12] The favor of God as this time manifested toward Israel was to be an assurance of his protecting care for his obedient, faithful children in all ages. When Satan should inspire evil men to annoy, misrepresent, harass, and destroy God's people, this very occurrence would be brought to their remembrance, and would strengthen their courage and faith in God. {ST, December 9, 1880 par. 12} [ST, December 9, 1880 par. 13] The future success of Israel, and the doom of their enemies, is further set forth in the words, "The people shall rise up as a great lion, and lift up himself as a young lion; he shall not lie down until he eat of the prey, and drink of the blood of the slain." Surely, this message should have been a sufficient warning to both Balaam and the king of Moab, to make no further attempt to injure the people so signally protected by infinite power. {ST, December 9, 1880 par. 13} [ST, December 16, 1880 par. 1] December 16, 1880 The Prosperity of Israel Foretold. By Mrs. E. G. White. The king of Moab was disheartened and distressed at the second failure of his efforts to secure a curse upon Israel. In the anguish of his soul he exclaimed, "Neither curse them at all, nor bless them at all." Yet a faint hope still lingered in his heart, and he determined to make another trial. He now conducted Balaam to Mount Peor, where was the temple noted most of all for the disgusting scenes of licentiousness there enacted in honor of their god. Here the same number of altars were erected as before, and the same number of sacrifices were offered; but Balaam went not alone, as at other times, to learn God's will. He made no pretense of sorcery, but, standing by the altars, he looked around upon the widely-spread tents of Israel. Again the Spirit of God rested upon him, and the divine message came from his lips in the same poetic language as before:-- {ST, December 16, 1880 par. 1} [ST, December 16, 1880 par. 2] "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign-aloes which the Lord hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee." {ST, December 16, 1880 par. 2} [ST, December 16, 1880 par. 3] The prosperity of God's chosen people is here represented by some of the most beautiful figures to be found in nature. The prophet likens Israel to fertile valleys, covered with abundant harvests; to flourishing gardens, watered by never-failing springs; to the fragrant sandal-tree and the stately cedar. The figure last-mentioned is one of the most strikingly beautiful and appropriate to be found in the inspired word. The cedar of Lebanon has the most honorable position among the trees of the Bible. It was regarded with reverence by all the people of the Holy Land. The class of trees to which it belongs is found wherever man has gone, in all the earth. It flourishes in the heat, yet defies the cold. It grows luxuriantly beside the rivers and fountains of waters, and yet thrives upon the sandy waste. It plants its roots deeper among the rocks of the mountain, and boldly stands in defiance of the tempest. Its leaves are bright and green when all else has perished at the breath of winter. The wind, playing upon its foliage, calls forth a strain of soft, sad music, and a flood of perfume that fills the air with its spicy fragrance. The divine hand has exalted the cedar as king over the forest. It is called the tree of the Lord, and is named among the most precious and beautiful of God's works in the earth. So great was its value that even in ancient times only kings and princes could dwell in houses of cedar. {ST, December 16, 1880 par. 3} [ST, December 16, 1880 par. 4] As the fervid imagination of the prophet kindled at the view which God presented before him, he could picture the prosperity of Israel by nothing more beautiful than groves of cedars stirred by the wind of the morning, and waving their green boughs in the valleys. The righteous in all ages are represented by the cedar of Lebanon. The highest honors belong to those who humbly walk with God. The lowliest disciple of Jesus is in God's sight of higher rank than kings or princes. {ST, December 16, 1880 par. 4} [ST, December 16, 1880 par. 5] Balaam prophesies that Israel's king would be greater and more powerful than Agag. This was the name given to the kings of the Amalekites, who were at this time a very powerful nation, but, if true to God, Israel would subdue all her enemies. The king of Israel was the Son of God--the majesty of Heaven; and his throne was one day to be established on the earth, and his power to be exalted above all earthly kingdoms. {ST, December 16, 1880 par. 5} [ST, December 16, 1880 par. 6] Balaam lifts his voice of warning to all men who should live upon the earth, from Balak to the last enemies of God, to desist from their purpose of destroying God's children; for the curse intended for Israel would recoil upon the guilty heads of those who framed it. {ST, December 16, 1880 par. 6} [ST, December 16, 1880 par. 7] As he listened to the words of the prophet, a tempest of disappointed hope, of fear and rage, swept over Balak's soul, and he broke forth in a flood of angry reproaches. He was indignant that Balaam could have given him the least encouragement of a favorable response, when everything was determined against him. He regarded with scorn the prophet's compromising, deceptive course. In terror and dismay he smote his hands together, feeling that his people must indeed become a prey to Israel. He did not understand how deeply Balaam desired to gratify the hopes of the Moabites, and that he had been compelled by the power of God to bless, where he had hoped to curse. Enraged at the prophet's folly in letting slip the proffered wealth and honor, the king exclaimed fiercely, "Therefore now flee thou to thy place. I thought to promote thee to great honor; but, lo, the Lord hath kept thee back from honor." The answer was that the king had been forewarned that Balaam could speak only the words that God should give him. {ST, December 16, 1880 par. 7} [ST, December 16, 1880 par. 8] Before returning to his people, Balaam uttered a most beautiful and sublime prophecy of the world's Redeemer, and the final destruction of the enemies of God: "I shall see him, but not now. I shall behold him, but not nigh. There shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and shall destroy the children of Sheth." He was permitted to look down through the ages to the first advent of Christ, and then forward to his second appearing, in power and glory. He would see the King above all kings, but not at present. He would behold his majesty and glory, but at a great distance. He would be among the number of the wicked dead, who should come forth in the second resurrection, to hear the awful doom, "Depart from me, ye cursed." He would behold the redeemed ones in the city of God, while he himself would be shut out with the wicked. {ST, December 16, 1880 par. 8} [ST, December 16, 1880 par. 9] Balaam closed by predicting the complete destruction of Moab and Edom, of Amalek and the Kenites, thus leaving to the Moabitish king no ray of hope. The prophecy of Israel's triumph, uttered by this apostate, is similar to the declaration made by Judas, when he brought back the thirty pieces of silver, and declared before the dignitaries of the church the innocence of Christ. {ST, December 16, 1880 par. 9} [ST, December 16, 1880 par. 10] Balaam had been permitted to behold the signal manifestations of divine power. God had communicated through him the most sublime, precious, and sacred messages of truth; yet he did not humble himself to repent of his avarice and presumption. No further light would be granted him. He had rejected the last call of mercy. He could no longer halt between two opinions; he could not serve God and mammon. He had sacrificed the favor of Heaven to obtain the wages of unrighteousness, and he was numbered with the enemies of God. {ST, December 16, 1880 par. 10} [ST, December 16, 1880 par. 11] These lessons the people of God at this time should take to heart. They may have a knowledge of divine things, and ability to fill an important place in the work of God; yet, unless they cherish a simple dependence upon their Redeemer, they will be ensnared and overcome by the enemy. {ST, December 16, 1880 par. 11} [ST, December 16, 1880 par. 12] By nobleness of aim and completeness of execution, they may win for themselves a name and honor higher than that of kings, if they will make God their trust, and suffer no outside influence to withdraw their interest or attention from the work appointed them. Those who would be men of power must determine to make the noblest use of every faculty and every opportunity. They must make the glory of God the first object of life, and ever remember that goodness alone is true greatness. {ST, December 16, 1880 par. 12} [ST, December 16, 1880 par. 13] Balaam had been compelled to bless, when his heart longed to curse; he had been disappointed in his hope of riches and honor; and he was almost as deeply grieved at the result of his efforts as was Balak. A plan was now suggested to his mind--by the Prince of Darkness himself--that seemed to promise the destruction of Israel. It was proposed to the king and immediately adopted. {ST, December 16, 1880 par. 13} [ST, December 16, 1880 par. 14] The Moabites had found that so long as Israel remained true to God, he would be their shield, and no power of earth or hell could do them harm. The plan now was to raise a barrier between them and God, by enticing them to sin. If they could be led to engage in the licentious worship of Baal and Ashteroth, their omnipotent Protector would become their enemy, and they would fall an easy prey to the fierce, warlike nations around them. Balaam soon left for his distant home; but his diabolical scheme was immediately carried out. {ST, December 16, 1880 par. 14} [ST, December 30, 1880 par. 1] December 30, 1880 Israel Depart From God. By Mrs. E. G. White. While Balak and his counselors were plotting to entice God's people into sin and thus secure their overthrow, the Israelites, all unconscious of their danger, were enjoying ease and quiet in their tents among the acacia groves in the vale of Shittim. They had little to occupy their minds or their time, and they felt little anxiety for the future. They had prevailed against the warlike inhabitants of the surrounding country, and they felt that they had only to cross the Jordan and the goodly land would be all their own. Their condition of ease and inactivity was unfavorable to moral and physical vigor, as well as to purity of thought and life, while a knowledge of the licentious character of the surrounding nations had to some extent familiarized their minds with thoughts of vice and lessened their abhorrence of crime. {ST, December 30, 1880 par. 1} [ST, December 30, 1880 par. 2] At this time, Midianitish women were seen stealing into the camp, singly and in little companies. Their appearance excited no alarm, and so quietly were their plans conducted, that the attention of Moses was not called to the matter. It was the object of these women in their association with the Hebrews to first draw their attention from the God of Israel to heathen traditions, rites, and customs, and then to allure them into transgression of the divine law. These motives were studiously concealed under the garb of friendship, so that they were not suspected, even by the great leader. These heathen women feared to excite the indignation of Moses, but they did not consider that no evil work could be concealed from the all-seeing eye of God. {ST, December 30, 1880 par. 2} [ST, December 30, 1880 par. 3] Their hellish plans were all too successful. It was not long before the poison of licentiousness and idolatry had spread like a deadly infection through the congregation of Israel. The people seemed to be infatuated. The rulers and leading men were among the first to step over the line; and so general was the defection, that it is recorded in the Sacred Word, that "Israel joined himself unto Baal-peor." Alas that the people who had been so signally protected from Satan's power, should now deliberately walk into the net which he had laid for them! {ST, December 30, 1880 par. 3} [ST, December 30, 1880 par. 4] Suddenly Moses was aroused to perceive the mighty evil in the camp, and he was horrified as he discovered its nature and extent. So successful had been the plots of these vile, artful women, that his own people were participating in the abominable scenes enacted at the worship of Baal, and the sacrifice and sacrilegious feasts were becoming established among the Israelites. The aged leader was filled with indignation, and the wrath of God was kindled against the people. By divine authority, Moses addressed to the rulers of Israel the command: "Slay ye every one his men that were joined unto Baal-peor." {ST, December 30, 1880 par. 4} [ST, December 30, 1880 par. 5] This order was promptly obeyed. The people had already been awakened to the enormity of their sin, by the swift judgments of God. A terrible pestilence had broken out in the camp, and twenty-four thousand of the congregation fell a prey to its ravages. None knew where this visitation would end, yet they felt that their punishment was just. Overwhelmed with terror, they hastened to the tabernacle, and with tears and deep humiliation, confessed their sin. {ST, December 30, 1880 par. 5} [ST, December 30, 1880 par. 6] While the people were thus weeping before God, at the door of the tabernacle, while the plague was still doing its work of death, and the magistrates executing their terrible commission, one of the nobles of Israel came boldly into the camp, accompanied by a Midianitish princess, whom he gallantly escorted to his tent. This daring outrage stirred the indignation of all Israel, and swift retribution followed the offenders. Phinehas, the son of Eleazar the high priest, rose up from among the congregation, and slew them both. This prompt and determined act evinced a just abhorrence of the sins which had brought so great calamities upon Israel. God approved the course of Phinehas, and the plague was stayed; while the priest who had so zealously executed the divine judgment was honored before all Israel, and the priesthood was confirmed to him and to his house forever. {ST, December 30, 1880 par. 6} [ST, December 30, 1880 par. 7] As we read this history, it seems almost incredible that a man could be so blinded by the bewitching power of woman as to indulge such stubborn and Heaven-daring rebellion, in face of the most terrible visitations of divine wrath. But human nature is the same in every age. The temptations of Satan are no less strong today than in the days of ancient Israel. {ST, December 30, 1880 par. 7} [ST, December 30, 1880 par. 8] Satan has ever achieved his greatest successes through the neglect of God's people to maintain their separation from the world,--its customs, its practices, and principles. There are but two great parties among men,--the servants of Christ, and the servants of Satan. Their leaders are opposites in every particular. Our Lord Jesus Christ, who came to conquer the prince of darkness, says, "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Here Christ makes a marked distinction between his followers and the world. Those who are of the world are in direct opposition to those who love God and keep his commandments. The heart must be kept with all diligence, that the human be not exalted above the divine. If those who profess to love and serve God, follow blind impulse, rather than reason and conscience, they will fall by the artifice of Satan. The affections should be guarded and controlled, lest they be placed upon unworthy objects, that are forbidden in the word of God. {ST, December 30, 1880 par. 8} [ST, December 30, 1880 par. 9] Samson, that mighty man of valor, was under a solemn vow to be a Nazarite during the period of his life; but, becoming infatuated by the charms of lewd woman, he rashly broke that sacred pledge. Satan worked through his agents to destroy this ruler of Israel, that the mysterious power which he possessed might no longer intimidate the enemies of God's people. It was the influence of this bold woman that separated him from God, her artifices that proved his ruin. The love and service which God claims, Samson gave to this woman. This was idolatry. He lost all sense of the sacred character and work of God, and sacrificed honor, conscience, and every valuable interest, to base passion. {ST, December 30, 1880 par. 9} [ST, December 30, 1880 par. 10] The life of Solomon should prove a beacon of warning to God's people in every age. The Lord had erected a barrier between Israel and other nations. He had made that people the depositaries of his law, and their safety lay in preserving their peculiar, holy character. But as King Solomon's heart was lifted up in pride, he became eager for still greater wealth and power. To secure these, political alliances were formed with idolatrous nations. {ST, December 30, 1880 par. 10} [ST, December 30, 1880 par. 11] Honor and riches flowed in to him as the result; but these temporal advantages were dearly purchased at the sacrifice of principle. His kingdom was enriched with the gold of Tarshish, but the fine gold of character was tarnished by the corrupting influence of paganism. Once over the wise barrier which God had erected, the king took, one after another, the fatal steps that led him away from hope, and happiness, and Heaven. From the wisest of the rulers, Solomon became a despot. Satan triumphed as this man, who had thrice been called the beloved of his God, became a slave of passion, and sacrificed his integrity to the bewitching power of woman. {ST, December 30, 1880 par. 11} [ST, December 30, 1880 par. 12] The cases mentioned are sufficient to show the danger of corrupting the soul by mingling with God's enemies. These examples are placed on record for the benefit of those who live amid the perils of the last days. The devices of Satan are no less now than in ancient times. Indeed, as we near the period of Christ's second coming, Satan redoubles his efforts to work with all deceivableness of unrighteousness. The youth especially are in constant and fearful danger of being overcome by his temptations. {ST, December 30, 1880 par. 12} [ST, December 30, 1880 par. 13] In the judgments that followed Israel's sin, we may see with what abhorrence God looks upon worldliness, idolatry, and licentiousness. The same dangers exist today that threatened the prosperity, and even the existence, of his ancient people. Temptations to licentiousness have been steadily increasing from that time to the present, and similar scenes are constantly enacted, with similar efforts at concealment. A bewitching power is brought to bear on every soul not fortified by firm principle. Warnings of fathers and mothers and of God's embassadors are all unheeded. The affections which should be centered upon God are given to the idolatry of unworthy objects. {ST, December 30, 1880 par. 13} [ST, December 30, 1880 par. 14] Watchfulness and vigilance are needed now. The lustful eye must be turned off from beholding vanity. Boldness and immodesty must be met with a decided rebuke. Let none yield to a spirit of self-confidence, and feel that they are in no danger. As long as Satan lives, his efforts will be constant and untiring to make the world as wicked as before the flood, and as licentious as were the inhabitants of Sodom and Gomorrah. The prayer may well be offered daily by all who have the fear of God before them, that he will preserve their hearts from evil desires, and strengthen their souls to resist temptation. Those who, in their self-confidence, feel no need of watchfulness and unceasing prayer, are near some humiliating fall. All who do not feel the importance of resolutely guarding their affections will be captivated by those who practice their arts to ensnare and lead astray the unwary. {ST, December 30, 1880 par. 14} [ST, December 30, 1880 par. 15] Satan exulted to see Samson, a man whom God could have used to his glory, so infatuated that he could betray his strength into the hands of Delilah. Satan knew that he had taken Samson captive. Few who go thus far, again see clearly the aggravated character of sin. Reputation, strength, and usefulness are sacrificed for sinful indulgence. Blind infatuation leads men on in the way to destruction. The power of Satan, his arts and machinations --who can know them? Those who, in defiance of all the warnings and entreaties of God's word, venture to indulge in sin, are sleeping on the very brink of eternal ruin. Because God bears long with transgressors of his law, because he sends them warnings and entreaties, because punishment does not immediately follow their evil deeds, they abuse his mercy and forbearance, and blindly rush on in a course of crime. {ST, December 30, 1880 par. 15} [ST, December 30, 1880 par. 16] If those who now depart from the straight line of virtue and integrity were as promptly rebuked by the swift judgments of God as were the offenders in Israel's day, crime of this character would be less prevalent. When assailed by temptation, many have not moral strength to say, as did Joseph, "How can I do this great wickedness, and sin against God?" They do not give a decided refusal to the first invitation to transgress the law of God; and soon unlawful indulgence becomes habitual, and they are ready to deny that it is a sin. {ST, December 30, 1880 par. 16} [ST, December 30, 1880 par. 17] Unwise marriages are the curse of this age. Such an alliance can but be disastrous to both parties. That love which has no better foundation than mere sensual gratification will be headstrong, blind, and uncontrollable. Honor, truth, and every noble, elevated power of the mind, is brought under the slavery of passions. The man who is bound in the chains of this infatuation is too often deaf to the voice of reason and conscience; neither argument nor entreaty can lead him to see the folly of his course. {ST, December 30, 1880 par. 17} [ST, December 30, 1880 par. 18] Men and women professing godliness should tremble at the thought of entering into a marriage covenant with those who do not respect and obey the commandments of God. It was this that opened the flood-gates of sin to the antediluvians. Such a connection with the world is a direct departure from God's express requirements,--"Be ye not unequally yoked together with unbelievers." {ST, December 30, 1880 par. 18} [ST, December 30, 1880 par. 19] In these alliances the creature receives the love which should be given to the Creator. There is danger in entering into any intimate relation with those who have no connection with Heaven. This is the friendship which Inspiration calls enmity with God. We cannot be too jealous of ourselves, lest by associating with worldlings we fall into the same habits. It was for this reason that the Israelites were commanded to dwell alone, as a people separate from all other nations. The friendship of the Lord's enemies is more to be dreaded than their enmity; for Satan is constantly working through pleasing, intelligent unbelievers, to tempt the people of God to sin. {ST, December 30, 1880 par. 19} [ST, December 30, 1880 par. 20] When one commandment of the decalogue is broken, the downward steps are almost certain. When once the barriers of female modesty are removed, the basest licentiousness does not appear exceeding sinful. Alas, what terrible results of woman's influence for evil may be witnessed in the world today! Through the allurements of "strange women," thousands are incarcerated in prison cells, many take their own lives, and many cut short the lives of others. How true the words of Inspiration, "Her feet go down to death, her steps take hold on hell." {ST, December 30, 1880 par. 20} [ST, December 30, 1880 par. 21] Beacons of warning are placed on every side in the pathway of life, to prevent men from approaching the dangerous, forbidden ground; but notwithstanding this, multitudes choose the fatal path, contrary to the dictates of reason, regardless of God's law, and in defiance of his vengeance. {ST, December 30, 1880 par. 21} [ST, December 30, 1880 par. 22] Those who would preserve physical health, a vigorous intellect, and sound morals must "flee youthful lusts." Those who will put forth zealous and decided efforts to check the wickedness that lifts its bold, presumptuous head in our midst, are hated and maligned by all wrong-doers, but they will honored and recompensed of God. {ST, December 30, 1880 par. 22} [ST, December 30, 1880 par. 23] The judgments visited upon Israel for their sin at Shittim, destroyed the survivors of that vast company, who, nearly forty years before, had provoked the Lord to swear in his wrath that they should not enter Canaan. When, at the command of God, the people were numbered just prior to the death of Moses, it was found that "there was not left a man of them, save Caleb, the son of Nun, the son of Jephunneh." Thus had the word of God been strictly fulfilled. {ST, December 30, 1880 par. 23} [ST, January 6, 1881 par. 1] January 6, 1881 God's Judgment Upon the Midianites. By Mrs. E. G. White. Moses' work for Israel was almost done; yet one more act remained for the aged leader to perform, ere he should go to his long rest. "Avenge the children of Israel of the Midianites," was the divine command; "afterward thou shalt be gathered unto thy people." This mandate was communicated to Israel, not as the word of Moses, but of Christ, their invisible leader; and it was immediately obeyed. One thousand men were selected from each of the tribes of Israel, and sent out against the Midianites. In the battles which followed, that people were defeated, with great slaughter. {ST, January 6, 1881 par. 1} [ST, January 6, 1881 par. 2] The men who promptly and speedily executed the divine judgments upon those heathen nations have been pronounced harsh and unmerciful in destroying so many human lives. But all who reason thus, fail to understand the character and dealings of God. In his infinite mercy, the Lord had long spared those idolatrous nations, giving them evidence upon evidence that he, the mighty Jehovah, was the God whom they should serve. He had commanded Moses not to make war upon Moab or Midian, for their cup of iniquity was not yet full. Additional evidence was to be given; clear and distinct light from the throne of God itself was to shine upon them. {ST, January 6, 1881 par. 2} [ST, January 6, 1881 par. 3] When the king of Moab had called Balaam to pronounce a curse upon Israel, and thus accomplish their destruction, the goodness and mercy of God was strikingly displayed. That corrupt and hypocritical gain-seeker, whose heart longed to curse God's people for reward, was constrained to pronounce upon them the richest and most sublime blessings. The Moabites themselves could see that it was the power of God which controlled the avaricious prophet, and compelled him in the most exalted strains of inspiration to proclaim Israel God's chosen, and his almighty power her protection. Here the last ray of light shone upon a stiff-necked people who had set their wills in defiance to the will of God. When, at the suggestion of Balaam, the snare was laid for Israel, which resulted in the destruction of many thousands, then it was that the Midianites filled up the measure of their iniquities. Then their day of probation ended, the door of mercy was to them closed, and the mandate went forth from Him who can create and can destroy, "Vex the Midianites, and smite them; for they vex you with their wiles." {ST, January 6, 1881 par. 3} [ST, January 6, 1881 par. 4] Those who would complain of God, or question the wisdom and justice of his dealings with his creatures should realize their own incompetence, with their finite wisdom, to determine what conduct is befitting to the judge of all the earth. They should make it their chief anxiety to so conduct themselves as not to become subjects of his wrath, and should leave the Lord to deal with the work of his hands according to his own wise purposes. {ST, January 6, 1881 par. 4} [ST, January 6, 1881 par. 5] Moses had been filled with grief and indignation at the deceitful wiles by which Israel had been enticed to sin and thus bring upon themselves the wrath of God. In the command to make war upon the Midianites, Moses saw not only the justice of God in visiting his judgments upon the guilty, but his mercy in giving Israel the victory over a people who were seeking by every hellish art to accomplish their destruction. The Israelites were to engage in this warfare, not to gratify malice or revenge, but as God's instruments, to do his bidding, being influenced solely by zeal for the divine glory. {ST, January 6, 1881 par. 5} [ST, January 6, 1881 par. 6] Men do not understand what they are doing, when they permit themselves even for a moment, to doubt the wisdom and benevolence of God,--to regard as a species of cruelty the judgments visited upon the stubborn and rebellious. Few realize the malignity of sin. It is a deadly leprosy, contaminating all who are brought in contact with it. If men persist in showing contempt for divine authority, God, who created them, and whose property they are, has a perfect right to take from them the blessings which they have abused. God's name and authority as ruler in the universe must be maintained. When idolatry is rearing its proud head, when blasphemy and rebellion are strengthening, then God reproves the sins of the nations, and the manifestations of divine anger which they had provoked come upon the transgressors of his law. The Most High delivers his word of doom, and chooses the instruments to perform his will. These messengers of God are required to faithfully perform the work appointed them, however repugnant it may be to their natural feelings. Sacred history records no instance in which these men were reproved for too great thoroughness and severity; but God has many times reproved his servants for lack of faithfulness in executing his judgments. In all this, God would teach us the lesson that in the future Judgment retribution will surely be visited upon "every soul of man that doeth evil," "according to the deeds done in the body." {ST, January 6, 1881 par. 6} [ST, January 6, 1881 par. 7] God's method of dealing with sin is not in harmony with the views cherished by a large class who occupy a prominent position among the professed followers of Christ. Many of these men cherish sin, and laud the benevolence and long-suffering of God, and dwell upon the loving character of Jesus,--all mercy, all tenderness,--while they pass over the threatenings of God's wrath against sin and sinners, and our Saviour's scathing denunciations of hypocrisy and self-deception. It is those who have not a keen sense of the exceeding sinfulness of sin that are ready to question the justice of God in punishing with such severity the sins of the Amalekites, Canaanites, and Midianites. Those who love sin are unable to comprehend God's dealings with his subjects. {ST, January 6, 1881 par. 7} [ST, January 6, 1881 par. 8] In our day, as in ancient times, there is disagreeable work to be done in reproving sin. In this work, God uses men as his instruments,--men of determined purpose, whom no threat or peril can intimidate, no hardship turn aside from the path of duty,--men who will never forget their sacred commission as servants of the Most High. The Lord calls for men to act promptly, with the courage of heroes, and the firmness and faith of martyrs, to tear down the idolatrous images that have usurped his place in the minds of men, and meet the armed force of wrong on battle fields. But in all this there is no excuse for any to indulge in harshness or severity to gratify their own wrong feelings. {ST, January 6, 1881 par. 8} [ST, January 6, 1881 par. 9] God wants men whom he can use to his own glory, either to bear reproof and execute justice, or, with a heart full of piety and benevolence, to carry light into darkened homes, to speak peace to the troubled soul, and point the sinner to the pardoning love of Christ. The great want of this age is men fitted to do God's will,--men who will listen with praying hearts for God's words, and will hasten to obey his voice. {ST, January 6, 1881 par. 9} [ST, January 6, 1881 par. 10] There are men full of zeal, who claim to be doing God's will, while in reality they are governed by human impulse. They feel at liberty to question, criticise, and challenge every one who does not act in harmony with their ideas. They make themselves offensive to God and to the people. They wound continually, and by their wrong course create in others a spirit of distrust and hatred for God, because he employs such men to do his work. But the Lord does not give these men the great work which they consider theirs. If he did, he would give them grace to perform it after Heaven's order, not their own. Those who are permitted to become co-workers with God, should ever cultivate the feeling that in every plan and work, they are doing the will of the Most High; and that in any and every emergency, God's Spirit, not man's is to bear sway. {ST, January 6, 1881 par. 10} [ST, January 6, 1881 par. 11] Balaam, having yielded himself to the control of covetousness, and hardened his heart by persistent rebellion, had joined his fortunes with the Midianites, and he perished in the general slaughter. He had felt a presentiment that his own end was near when he exclaimed, "Let me die the death of the righteous, and let my last end be like his." The fate of Balaam is similar to that of Judas, and their characters bear a marked resemblance to each other. Both had received great light and enjoyed special privileges; but a single cherished sin, like gangrene, poisoned the entire character, and drove them to perdition. {ST, January 6, 1881 par. 11} [ST, January 6, 1881 par. 12] While the victorious Israelites completely destroyed the armies of Midian, they spared all the women and children, and brought them into the camp as captives. When Moses ascertained this, he became alarmed and indignant, and thus reproved the officers of the host: "Behold they caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord." There had been a lack of thoroughness in executing the commands of God. The war against Midian had been a just retribution upon a guilty people, of whom the women had been the principal criminals. Had these idolatrous, licentious women been preserved as captives, their presence would have constantly endangered the morals of Israel. The sympathy which would spare these transgressors was contrary to the will of God. {ST, January 6, 1881 par. 12} [ST, January 6, 1881 par. 13] There is a sympathy for sin and sinners that is dangerous to the prosperity of the church at the present day. You must have charity is the cry. But that sentiment that would excuse wrong and shield the guilty, is not the charity of the Bible. The friendship of the wicked is more dangerous than their enmity; for none can prevail against the servants of the living God, except by tempting them to disobedience. {ST, January 6, 1881 par. 13} [ST, January 6, 1881 par. 14] The offensive character of sin can be estimated only in the light of the cross. When men urge that God is too merciful to punish the transgressors of his law, let them look to Calvary; let them realize that it was because Christ took upon himself the guilt of the disobedient, and suffered in the sinners stead, that the sword of justice was awakened against the Son of God. It was to save us from shame and everlasting contempt that he endured the scorn and mockery which the world heaped upon him. It was our sins that caused the Saviour of the world such intense agony, pouring darkness into his soul, and extorting from his pale lips the anguished cry, "My God, my God, why hast thou forsaken me?" {ST, January 6, 1881 par. 14} [ST, January 6, 1881 par. 15] He was numbered among the transgressors, he made his soul an offering for sin, that in his righteousness the believing, repenting sinner might stand justified before God. {ST, January 6, 1881 par. 15} [ST, January 6, 1881 par. 16] After all this, if man refuses to respond to the great sacrifice which has been made to ennoble and to save him, if he obstinately chooses the path of sin, will the great Judge of all the earth excuse the willful transgression of his holy law? Surely, everything that is noble and generous in our natures must respond to such love as Jesus manifested in suffering for our sake. It was an unexampled humiliation for him to take upon himself the nature of fallen man, and sacrifice his life for a race of rebels; and the manner of his death makes that humiliation more apparent. He "became obedient unto death, even the death of the cross." {ST, January 6, 1881 par. 16} [ST, January 6, 1881 par. 17] Jesus was not insensible to ignominy. He felt the disgrace of sin as much more keenly than it is possible for man to feel it, as his divine and sinless nature was exalted above the nature of man. We should never entertain the thought that the Majesty of Heaven, so holy and undefiled, was not acutely sensitive to scorn and mockery, abuse and pain. He asks the murderous mob in Gethsemane, "Are ye come out as against a thief, with swords and staves?" This shameful treatment Jesus keenly felt, yet for our sakes he endured the most ignominious and most painful death which it was possible for mortals to experience; a death which was appropriate for the basest of criminals was that which the Lord of Glory suffered to ransom guilty man. Let none flatter themselves that they can continue in sin, and yet share in the great salvation which Christ has so dearly purchased. God is merciful and compassionate, but he is also just. Let the cross of Calvary forever settle this matter. As surely as Christ, the guiltless, suffered for the guilty, so surely will the wrath of God fall upon the heads of those who persist in their transgression of his law. - {ST, January 6, 1881 par. 17} [ST, January 13, 1881 par. 1] January 13, 1881 On the Borders of Canaan. By Mrs. E. G. White. The Lord announced to Moses that the appointed time to deliver Israel was at hand, and as the aged prophet stood upon the heights overlooking the river Jordan and the promised land, he gazed with deep interest upon the inheritance of his people. That vast, garden-like plain, with its deep verdure and feathery palm-trees, spread out invitingly before him, and he felt an intense longing to share with Israel in the possession of that land which had been the object of their efforts, the goal of their hopes, for so many years. {ST, January 13, 1881 par. 1} [ST, January 13, 1881 par. 2] Would it be possible that the sentence pronounced against him for his sin at Meribah,--the one defect that marred a life of faithful, devoted service,-- might be revoked? With deep earnestness he pleaded, "O Lord God, thou hast began to show thy servant thy greatness and thy mighty hand; for what God is there in Heaven or on earth that can do according to thy works and according to thy might! I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain and Lebanon." {ST, January 13, 1881 par. 2} [ST, January 13, 1881 par. 3] The answer was, "Let it suffice thee; speak to me no more of this matter, lift up thine eyes westward, and northward, and southward, and eastward and behold it with thine eyes, for thou shalt not go over this Jordan." {ST, January 13, 1881 par. 3} [ST, January 13, 1881 par. 4] Without a murmur or complaint, Moses humbly submitted to the decree of God; and now his great anxiety was for Israel. Who will feel the interest for their welfare that he has felt? Who will manifest the same untiring, unselfish, devotion? From a full heart, Moses pours forth the prayer, "Let the Lord, the God of the spirits of all flesh, set a man over the congregation which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep that have no shepherd." {ST, January 13, 1881 par. 4} [ST, January 13, 1881 par. 5] Here were exhibited the same spirit of unselfishness, the same zeal for the honor of God, and the same interest in the welfare of the people of his care, that had characterized the life of Moses. The aged leader had not lived for himself, but for Israel. There is not to be found in the history of the great men of earth,--of kings, statesmen, or philosophers,--a parallel to this self-sacrifice and devotion. {ST, January 13, 1881 par. 5} [ST, January 13, 1881 par. 6] The Lord hearkened to the prayer of his servant, and the answer came, "Take thee Joshua, the son of Nun, a man in whom is the Spirit, and lay thine hand upon him; and set him before Eleazar the priest, and before all the congregation, and give him a charge in their sight. And thou shalt put some of thine honor upon him, that all the congregation of Israel may be obedient." Joshua had long attended Moses, and being a man of wisdom and ability, of faith and piety, he was chosen to succeed him. Moses was to instruct Joshua concerning the responsibilities of his position as the visible leader of Israel, and to assure him that if he would be faithful to his sacred trust the Lord would ever be his counselor and support. {ST, January 13, 1881 par. 6} [ST, January 13, 1881 par. 7] By the laying on of Moses' hands, and a most impressive charge, Joshua was solemnly set apart as the leader of Israel. He was also admitted to a present share in the government as an evidence to the people that no jealousy stirred the heart of Moses at the thought that another was to take his place and lead Israel to the promised land. Moses instructed the people to respect Joshua, and inspired them with confidence in him as the man divinely appointed as his successor. The word of the Lord came through Moses to the congregation, "He shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim, before the Lord. At his word shall they go out, and at his word shall they come in, both he and all the children of Israel with him, even all the congregation." {ST, January 13, 1881 par. 7} [ST, January 13, 1881 par. 8] The position of Joshua differed in some respects from that of Moses. Not only was the latter a prophet and a ruler in Israel, but he officiated in the capacity of high priest, and asked counsel directly of God himself. But after Moses, neither Joshua nor any other of the rulers of Israel was permitted to come to the Lord except through the high priest. {ST, January 13, 1881 par. 8} [ST, January 13, 1881 par. 9] At the command of God, Moses assembled the people, and proceeded to instruct them concerning the course which they should pursue upon their entrance into the promised land: "When ye are passed over Jordan into the land of Canaan, then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places. And ye shall dispossess the inhabitants of the land, and dwell therein; for I have given you the land to possess it." {ST, January 13, 1881 par. 9} [ST, January 13, 1881 par. 10] The triumph of the wicked is short. The pleasures of sin are ever purchased at a tremendous cost; for the wrath of God is continually hanging over the sinner, and in the end, he will learn indeed that it is a fearful thing to fall into the hands of the living God. Every corrupt passion, every wrong feeling, or sinful act, not only dishonors God, but brings guilt and misery upon ourselves. Only in the strength of God can we succeed in subduing the enemies of our souls. While the foes of Christ are continually at work as Satan's agents to entice us into sin, we must firmly resist their advances, looking to God for counsel and assistance. Every sinful desire must be repressed, every wrong trait overcome, or they will prove our ruin. {ST, January 13, 1881 par. 10} [ST, January 13, 1881 par. 11] God requires his people to separate themselves from sin and sinners, choosing their society only when there is an opportunity to do them good. We cannot be too decided in shunning the company of all who have in any way exerted an influence to draw us into sin. None will be punished with greater severity than those who have enticed God's people from their integrity. {ST, January 13, 1881 par. 11} [ST, January 13, 1881 par. 12] Every natural trait of character should be brought under the control of the will, and this must itself be kept in harmony with the will of God. It is one of the greatest deceptions that can come upon the mind to imagine ourselves more merciful or just than God. Man is impulsive and changeable. Even the best acts prompted by the natural heart are faulty. And how true is the testimony of the Sacred Record, that "the tender mercies of the wicked are cruel." Our only safe course is to condemn what God condemns, and cherish what he cherishes. {ST, January 13, 1881 par. 12} [ST, January 13, 1881 par. 13] Had the Lord spared the inhabitants of Canaan, the Israelites would have been in constant danger of contamination. The outward tokens of heathen worship would have had an influence to pervert the senses, and lead the servants of God into idolatry. Hence the repeated command addressed to them, to dispossess the Canaanites, by every means in their power, and as fast as they were able to subdue them. The Israelites were not to yield to cowardice, sloth, or self-indulgence, nor to set up their ideas of clemency in opposition to the command of God. They were not to conform to the customs of the heathen, nor to preserve the monuments of their abominable idolatries. However precious the material, or exquisite the workmanship, all that pertained to the heathen worship must be destroyed. {ST, January 13, 1881 par. 13} [ST, January 13, 1881 par. 14] God knew the dangers to which his people would be exposed. Satan would work through those corrupt idolaters to destroy Israel, and temptation would address them with all the grace of manner and fascination of art. Few realize the power of Satan to ensnare and lead astray. Even in the days of Israel it had been for thousands of years his constant study to make the way to destruction easy and inviting. In this hellish work the great adversary employs numberless co-laborers to attract unwary feet away from God, away from Heaven. In view of all these allurements in the wrong direction, the Lord carefully instructed his people how to conduct themselves in order to resist temptation. {ST, January 13, 1881 par. 14} [ST, January 13, 1881 par. 15] The apparent severity of God's dealings with the Canaanites did not, as many suppose, proceed from harshness or cruelty. The love of God is beyond our comprehension; it is high as the heavens, and broad as the universe. Every soul whom he has created is precious in his sight,-- so precious that he gave his only begotten Son to die for that lost, perishing sinner. When men shall manifest toward their fellow-creatures a love superior to this, then they may talk of compassion where God has exercised severity. {ST, January 13, 1881 par. 15} [ST, January 13, 1881 par. 16] The children of Israel had learned by their own bitter experience that the first step taken in departing from God makes the next step more easy, while the way to return becomes as difficult as are the ice-clad mountain steeps to the benumbed traveler. It seemed a small matter to our first parents to do only one little act which God had forbidden,--to take from the forbidden tree the fruit so attractive to the eye and pleasant to the taste; but by this one act they forfeited their allegiance to God, the great lawgiver, and opened the flood-gates of misery to the world. God alone can measure the evils which may result from one wrong step,--evils which at the critical moment the tempted soul does not consider. The only safeguard for frail, erring man is to obey, without hesitation or argument, the expressed will of God, regardless of all promise of pleasure or profit as the reward of sin. When God speaks, it is enough. {ST, January 13, 1881 par. 16} [ST, January 13, 1881 par. 17] The Lord mercifully set before his people the terrible results that would follow association with the idolatrous Canaanites: "But if ye will not drive out the inhabitants of the land from before you, then it shall come to pass that those which ye let remain of them shall be pricks in your eyes and thorns in your sides, and shall vex you in the land wherein ye dwell. Moreover, it shall come to pass that I shall do unto you as I thought to do unto them." By mingling with the heathen, Israel would become estranged from God, and would finally pursue the same course which had provoked his wrath against the Canaanites. {ST, January 13, 1881 par. 17} [ST, January 13, 1881 par. 18] The after-history of God's chosen people shows that these warnings were real prophecies, which have been most strikingly fulfilled. The Israelites yielded only a partial obedience to the command of God, and for many generations they were afflicted by a remnant of the idolatrous nation, who were spared as the prophets had foretold, as "pricks in their eyes, and as thorns in their side." {ST, January 13, 1881 par. 18} [ST, January 13, 1881 par. 19] Additional warning and instruction on this point was afterward given to Israel by the Lord through his servant Joshua: "Take good heed, therefore, unto yourselves, that ye love the Lord your God. Else if ye do in any wise go back, and cleave unto the remnant of those nations, even those that remain among you, and shall make marriages with them, and go in unto them and they to you; know for a certainty that the Lord will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you." {ST, January 13, 1881 par. 19} [ST, January 13, 1881 par. 20] Should they enter into any friendly relation with those nations standing under the curse of God, the Hebrews would be infatuated and beguiled by the arts of idolatrous women, and would be led to form marriages with them. All the influence of these heathen women would be exerted to lead God's people into idolatry, and thus the devices of Satan would prove successful. The Lord would have his people regard the Canaanites as enemies to Israel and to God,-- enemies who would be constantly on the watch for some occasion to avenge their own defeat. On condition that Israel be true to God, his power would be manifested in their behalf, and the gracious promise was, "One man of you shall chase a thousand, for the Lord your God, he it is that fighteth for you, as he hath promised you." But if they provoked the Lord by separating from him, he would withdraw his protection, and make these nations instruments to chastise and bring them back to their allegiance. Should they still continue to withdraw from God, he would not restrain the cruelties of these wicked nations, and they would grievously torment Israel, and at length drive them from their possessions. {ST, January 13, 1881 par. 20} [ST, January 13, 1881 par. 21] When God's people should be placed in a condition of outward security and ease, and surrounded with every earthly blessing, they would be in the greatest danger of forgetting their constant Benefactor. This is the special danger of all whom God has blessed with means or with influence. All our powers should ever be diligently employed in the service of our Maker; yet how many allow themselves to be diverted from this object by worldly associations. The Lord has repeatedly warned his people not to mingle with those who have not the fear of God before them. While we pray, "Lead us not into temptation," we are to shun temptation as far as possible. We must obey the divine word on every point, if we would have the strength of Israel's God as our support and our defense. {ST, January 13, 1881 par. 21} [ST, January 20, 1881 par. 1] January 20, 1881 The Cities of Refuge. By Mrs. E. G. White. At the command of God, Moses fixed the future boundaries of the land of Canaan. He then proceeded to select a prince from each tribe, and committed to them the work of dividing the land by lot among the different tribes when they should come in possession. In this arrangement the tribe of Levi alone was exempted. They were considered as especially set apart to the service of God, and hence were given no inheritance among their brethren. Instead of this, forty-eight cities in different parts of the country were to be assigned them, as a permanent dwelling-place. {ST, January 20, 1881 par. 1} [ST, January 20, 1881 par. 2] And now the Lord proceeded to give his people another evidence of his care and tender compassion for the unfortunate and the erring. To provide for the effectual punishment of murder, it was customary in ancient times for the execution of the murderer to devolve upon the nearest relative or the next heir of the deceased; and in extreme cases the avenger might pursue the criminal anywhere, and execute vengeance upon him without the formality of a trial. While the Lord would have the crime of murder regarded with great abhorrence, he would carefully guard the innocent. Hence, without entirely destroying the custom of private vengeance, he makes the most thorough provision that the guiltless be not rashly slain without trial, nor the guilty escape punishment. {ST, January 20, 1881 par. 2} [ST, January 20, 1881 par. 3] Of the cities assigned to the Levites, six were appointed as cities of refuge, to which the man-slayer might flee for safety. This provision was not designed for the willful murderer; but "that the slayer may flee thither, which killeth any person unawares." "And they shall be unto you cities of refuge, that the man-slayer die not until he stand before the congregation in judgment." Special directions were given to determine whether the man was guilty of willful murder, or had taken life by accident. {ST, January 20, 1881 par. 3} [ST, January 20, 1881 par. 4] The cities so wisely provided were to be located within a half-day's journey of every part of the land. It would not often happen that the avenger of blood would be in the spot, hence the unfortunate man-slayer would have an opportunity to flee, and but few would be overtaken before they gained the place of safety. {ST, January 20, 1881 par. 4} [ST, January 20, 1881 par. 5] But if the fugitive would escape with his life, there must be no delay; family and employment must be left behind, there was no time to say farewell to loved ones. His life is at stake, and every other interest must be sacrificed to the one purpose,--to reach the city of refuge. Weariness is forgotten, difficulties are unheeded. He does not for one moment slacken his pace until he is safe within the walls of the city. {ST, January 20, 1881 par. 5} [ST, January 20, 1881 par. 6] The roads to these cities were always to be kept in good repair; all along the way, sign-posts were to be erected bearing the word Refuge in plain, bold characters, that the fleeing one might not hesitate for a moment. Any person,--Hebrew, stranger, or sojourner,--might avail himself of this provision. The case of the fugitive was to be fairly tried by the proper authorities, and if found guiltless of intended murder he was to be protected in the city of refuge. Should he carelessly wander away beyond the prescribed limits, and the avenger of blood find him, his life would pay the penalty of his disregard for the Lord's provision. Those who remained within the city until the death of the high-priest were then at liberty to return to their possessions. {ST, January 20, 1881 par. 6} [ST, January 20, 1881 par. 7] Among the specific directions for the trial of persons suspected of murder were the following: "Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses; but one witness shall not testify against any person to cause him to die." How wise and just is this injunction. If the charge was supported by only one witness, the accused person was not to be condemned, although circumstantial evidence might be strong against him. On the other hand, if proved guilty no atonement or ransom could rescue him. However distinguished his position might be, he must suffer the penalty of his crime. The safety and purity of the nation demanded that the sin of murder be severely punished. Human life, which God alone could give, must be sacredly guarded. {ST, January 20, 1881 par. 7} [ST, January 20, 1881 par. 8] The blood of the victim, like the blood of Abel, will cry to God for vengeance on the murderer and on all who shield him from the punishment of his crime. Whosoever,--be it individual or city,--will excuse the crime of the murderer, when convinced of his guilt, is a partaker of his sin, and will surely suffer the wrath of God. The Lord designed to impress upon his people the terrible guilt of murder, while he would make the most thorough and merciful provision for the acquittal of the innocent. {ST, January 20, 1881 par. 8} [ST, January 20, 1881 par. 9] God understands the perversity of the human heart. Personal enmity, or the prospect of personal advantage, has ruined the reputation and usefulness of thousands of innocent men, and in many cases has resulted in their condemnation and death. The worthless lives of violent and wicked men have been preserved by a bribe, while those who were guilty of no crime against the laws of the nation have been made to suffer. By their wealth or power, men of rank corrupt the judges and bring false witness against the innocent. The provision that none should be condemned on the testimony of one witness, was both just and necessary. One man might be controlled by prejudice, selfishness, or malice. But it was not likely that two or more persons would be so perverted as to unite in bearing false witness; and even should they do so, a separate examination would lead to a discovery of the truth. {ST, January 20, 1881 par. 9} [ST, January 20, 1881 par. 10] This merciful provision contains a lesson for the people of God until the close of time. It was Christ who gave to Moses those explicit directions for the Hebrew host; and when personally with his disciples on earth, the great Leader repeated the same lesson as he taught them, how to treat the erring. One man's testimony was not to acquit or to condemn. One man's views and opinions were not to settle disputed questions. In all these matters, two or more were to be associated, and together they were to bear the responsibility in the case. God has made it the duty of his servants to be subject one to another. No one man's judgment is to control in any important matter. Mutual consideration and respect imparts proper dignity to the ministry, and unites the servants of God in close bonds of love and harmony. While they should depend upon God for strength and wisdom, ministers of the gospel should confer together in all matters requiring deliberation. "That by the mouth of two or three witnesses every word may be established." {ST, January 20, 1881 par. 10} [ST, January 20, 1881 par. 11] The laws instituted by God for the prevention and punishment of crime were marked by strict and impartial justice. But the sinfulness of man perverts the wisest laws, both human and divine. It is because men in authority can be bribed to excuse sin, and let the guilty pass unpunished that justice has fallen in the streets, and equity cannot enter. These evils are causing the earth to become as corrupt as in the days of Noah. The most terrible crimes are becoming so common as hardly to awaken a feeling of horror. Our own nation is guilty before God of permitting the most atrocious crimes to pass unheeded. The accumulating weight of unpunished sin is sinking the nation to destruction. The wrongs they do not condemn and punish are making this people the subjects of God's retributive justice. Licentiousness, robbery, and murder, continually on the increase, are deluging our world, and preparing it to receive the unmingled wrath of God. {ST, January 20, 1881 par. 11} [ST, January 20, 1881 par. 12] The injunctions of God to the Hebrews should cause us to be filled with horror at the thought of even unintentionally destroying a human life. But when man is put to death by his fellow-man, to serve some selfish purpose, --as Naboth was slain that Ahab might obtain the coveted vineyard,--what honor ï¼»horrorï¼½, what anguish, should be felt by those who make and execute the laws! How zealous should be their efforts to ascertain the facts, and then decide the case with strict integrity, and execute the penalty with impartial justice. {ST, January 20, 1881 par. 12} [ST, January 20, 1881 par. 13] It was the opposite course pursued by the antediluvian world that made the growth of wickedness so rapid, and violence and crime so widespread, that God cleansed the earth from its moral pollution by a flood. It was the fact that licentiousness and murder were lightly regarded that fitted Sodom for God's judgments. Had those in authority taken upon themselves the work which the Lord had appointed them,--fathers commencing in their own families to correct wrong, and magistrates and rulers acting with promptness and decision to punish the guilty,--others would have feared, and crime would have decreased. God would not then have deemed it necessary to take the matter in hand himself, and by terrible things in righteousness, execute the justice which had been perverted by men in authority. {ST, January 20, 1881 par. 13} [ST, January 20, 1881 par. 14] To increase the horrors of murder, and aid in the detection of the criminal, the Lord ordained that when the body of a murdered person was found in the land, the most solemn and public ceremony should be held, under the direction of the magistrates and elders in connection with the priests of God's appointment. "If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him; then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain; and it shall be, that the city which is next unto the slain man, even the elders of that city shall take a heifer, which hath not been wrought with, and which hath not drawn in the yoke; and the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley. And the priests, the sons of Levi shall come near; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord: and by their word shall every controversy and every stroke be tried. And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley; and they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord." {ST, January 20, 1881 par. 14} [ST, January 20, 1881 par. 15] After the most diligent search had failed to discover the murderer, the rulers were by this solemn ceremony to show their abhorrence of the crime. They were not to regard with carelessness and negligence the deeds of the guilty. In all their acts they were to show that sin has a contaminating influence,--that it leaves a stain upon every land and every person who will not by all possible means seek to bring the wrong-doer to justice. God regards as his enemies those who will by any act of negligence shield the guilty. They are in his sight partakers in the evil deeds of the sinner. {ST, January 20, 1881 par. 15} [ST, January 20, 1881 par. 16] Here are lessons which God's people at the present day should take to heart. There are grievous sins indulged by individual members of the church,--covetousness, over-reaching, deception, fraud, falsehood, and many others. If these sins are neglected by those who have been placed in authority in the church, the blessing of the Lord is withheld from his people, and the innocent suffer with the guilty. The officers in the church should be earnest, energetic men, having a zeal for God, and they should take the most prompt and thorough measures to condemn and correct these wrongs. In this work they should act, not from selfishness, jealousy, or personal prejudice, but in all meekness and lowliness of mind, with a sincere desire that God may be glorified. Inhumanity, false dealing, prevarication, licentiousness, and other sins, are not to be palliated or excused; for they will speedily demoralize the church. Sin may be called by false names, and glossed over by plausible excuses and pretended good motives, but this does not lessen its guilt in the sight of God. Wherever it may be found, sin is offensive to God, and will surely meet its punishment. {ST, January 20, 1881 par. 16} [ST, January 20, 1881 par. 17] The cities of refuge appointed for God's ancient people are a symbol of the Refuge provided and revealed in Jesus Christ. The offering made by our Saviour was of sufficient value to make a full expiation for the sins of the whole world, and all who by repentance and faith flee to this Refuge, will find security; here they will find peace from the heaviest pressure of guilt, and relief from the deepest condemnation. By the atoning sacrifice of Christ, and his work of mediation in our behalf, we may become reconciled to God. The blood of Christ will prove efficacious to wash away the crimson stain of sin. {ST, January 20, 1881 par. 17} [ST, January 20, 1881 par. 18] A merciful Saviour appointed the temporal cities of refuge, that the innocent might not suffer with the guilty. The same pitying Saviour has by the shedding of his own blood wrought out for the transgressors of God's law a sure Refuge, into which they may flee for safety from the pangs of the second death. And no power can take out of his hands the souls who flee to him for pardon. {ST, January 20, 1881 par. 18} [ST, January 20, 1881 par. 19] As the man-slayer was in constant peril until within the city of refuge, so is the transgressor of God's law exposed to divine wrath until he finds a hiding-place in Christ. As loitering and carelessness might rob the fugitive of his only chance for life, so delays and indifference may prove the ruin of the soul. Our adversary, the devil, is on the watch constantly to destroy the souls of men, and unless the sinner is sensible of his danger and earnestly seeks shelter in the eternal Refuge, he will fall a prey to the destroyer. {ST, January 20, 1881 par. 19} [ST, March 3, 1881 par. 1] March 3, 1881 The Law Repeated. By Mrs. E. G. White. Moses obeyed the command of God to recapitulate the law in the hearing of all the people. He vividly portrayed the scenes of sacred grandeur which their fathers witnessed at the mount, when Israel was taken into covenant with the Lord as a peculiar treasure,--as a holy nation to be united with a holy God. {ST, March 3, 1881 par. 1} [ST, March 3, 1881 par. 2] At the wonderful manifestations of divine power upon that solemn occasion,--the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning's flash illuminating the stern and solemn heights, and on Sinai's summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,--at these tokens of Jehovah's presence, the hearts of Israel failed with fear, and the whole congregation "stood afar off." Even Moses exclaimed, "I exceedingly fear and quake." Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law. {ST, March 3, 1881 par. 2} [ST, March 3, 1881 par. 3] As God's great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God's utterances seemed more than their quaking frames could bear. They entreated Moses, "Speak thou with us, and we will hear; but let not God speak with us, lest we die." As God's great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God. {ST, March 3, 1881 par. 3} [ST, March 3, 1881 par. 4] That law is the mirror into which we also are to look attentively to see ourselves as we appear in God's sight. It is Heaven's great standard of right, with which we are to compare our life and character. Because the law points out our sins and declares our guilt, we are not to trample it under our feet, or to turn from the picture where our character stands revealed. We are not to forget what manner of persons we are, and make no effort to remove the defects from our moral character. We must exercise repentance toward God, and faith toward our Lord Jesus Christ. We must be doers of the word, and not hearers only. The heart, the seat of the affections, must be transformed, the moral nature renewed by grace. {ST, March 3, 1881 par. 4} [ST, March 3, 1881 par. 5] What a precious truth, that the only One who can give peace to the weary, sin-sick soul, is the originator of the very law the sinner has violated. All power in Heaven and on earth is given to Christ, and while his soul was made a sacrifice for sin, he will accept the humble penitent, and give him rest and peace. He knows the enormity of man's guilt and for this reason he came to earth to open a way whereby men may be released from the bondage of sin, and obtain power to obey the law of God. Thus may we become a chosen generation, a royal priesthood, a holy nation, a peculiar people, to show forth the praises of Him who hath called us out of darkness into his marvelous light. {ST, March 3, 1881 par. 5} [ST, March 3, 1881 par. 6] Moses endeavors to impress upon Israel the importance of obeying the law of God. He urges them to show their love for God by making those sacred principles the rule of their daily life. They must be willing to suffer any inconvenience, rather than break one of God's commandments. Such a course would be more pleasing to God than mere professions of loyalty, or words of praise. And obedience to God was their only safety as individuals, or as a nation; for this alone would secure the divine favor, and insure to them happiness and prosperity in the land to which they were going. {ST, March 3, 1881 par. 6} [ST, March 3, 1881 par. 7] The very same Jesus, who, veiled in the cloudy pillar, led the Hebrew hosts, is our leader. He who gave wise and righteous and good laws to Israel, has spoken to us as verily as to them. Our prosperity and happiness depends upon our unwavering obedience to the law of God. Finite wisdom could not improve one precept of that holy law. Not one of those ten precepts can be broken without disloyalty to the God of Heaven. To keep every jot and tittle of the law is essential for our own happiness, and for the happiness of all connected with us. "Great peace have they which love thy law, and nothing shall offend them." Yet finite man will present to the people this holy, just, and good law as a yoke of bondage,--a yoke which man cannot bear! It is the transgressor that can see no beauty in the law of God. {ST, March 3, 1881 par. 7} [ST, March 3, 1881 par. 8] The whole world will be judged by this law. It reaches even to the intents and purposes of the heart, and demands purity in the most secret thoughts, desires, and dispositions. It requires us to love God supremely, and our neighbor as ourselves. Without the exercise of this love, the highest profession of faith is mere hypocrisy. God claims, from every soul of the human family, perfect obedience to his law. "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." {ST, March 3, 1881 par. 8} [ST, March 3, 1881 par. 9] The least deviation from that law, by neglect, or willful transgression, is sin, and every sin exposes the sinner to the wrath of God. The unrenewed heart will hate the restrictions of the law of God, and will strive to throw off its holy claims. Our eternal welfare depends upon a proper understanding of the law of God, a deep conviction of its holy character, and a ready obedience to its requirements. Men must be convicted of sin before they will feel their need of Christ. "By the law is the knowledge of sin." Satan is continually at work to lessen man's estimate of the grievous character of sin. Those who trample under their feet the law of God, have rejected the only means to define to the transgressor what sin is. They are doing the work of the great deceiver. {ST, March 3, 1881 par. 9} [ST, March 3, 1881 par. 10] Whenever the people of Israel had met with difficulties in their journeyings, they had been ready to ascribe all their troubles to Moses. But now as he stands before them to bear his last testimony, their suspicions that he is controlled by pride, ambition, or selfishness, are removed. They listen with confidence to his words as he assures them that the reproofs, warnings, and encouragements, which he had given them, with the statutes and judgments, were not spoken by his own authority, but they were the words of the mighty God of Israel. "Behold I have taught you statutes and judgments, even as the Lord my God commanded me, that you should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, surely this great nation is a wise and understanding people. . . . For what nation is there so great, that hath statutes and judgments so righteous as all this law which I set before you this day?" {ST, March 3, 1881 par. 10} [ST, March 3, 1881 par. 11] Moses assures his people that no other nation has so wise, righteous, and merciful, rules of life as had been vouchsafed to the Hebrews. Obedience to these sacred precepts would preserve harmony between man and man, and between man and his Maker, and would cause Israel to be regarded by all surrounding nations as a wise and understanding people. In what contrast to the teachings of God's ancient servant are the words of many who profess to be Christ's ambassadors, while they teach the people to transgress God's holy law. In the day when every work will be brought into Judgment before God, the question will be asked of these false guides, "Wherefore hast thou despised the commandment of the Lord?" In that day, these profane triflers with God's holy law, will be overwhelmed with terror and despair. {ST, March 3, 1881 par. 11} [ST, March 3, 1881 par. 12] Moses related to the people the simple facts in their history as they had occurred. He faithfully set before them their own errors, and the transgressions of their fathers, and told them plainly that distrust and unbelief had been their great sin. He did not call up bitter memories, or indulge in censure and reproof, to gratify his own feelings. He presented these things to show that it was unsafe for them to rely upon their own wisdom. With the pitying tenderness which a godly father exercises toward an erring son, he sought to awaken in them true sorrow for their sins, and heart-felt repentance toward God. He impressed them with the fact that God was not in any way chargeable for their misfortunes. He had been faithful to his promises, but they had broken their solemn pledge to him; they had transgressed his holy requirements, and his wrath had been kindled against them again and again. {ST, March 3, 1881 par. 12} [ST, March 3, 1881 par. 13] God was presented before them, not as a stern, relentless judge, but as a loving, compassionate father. They were assured that when they would truly repent, he would pardon their sins. Moses presented before the people the love of God as displayed in their past journeyings, in pardoning their transgressions, and still retaining them as his people. He reminded them that they had often felt dissatisfied, impatient, and rebellious, toward God, because of their long wandering in the wilderness. But the Lord had not been chargeable with this delay in possessing Canaan. He was more grieved than they because he could not bring them into immediate possession of the promised land, and thus display before all nations his mighty power in the deliverance of his people. But they had not been prepared to enter Canaan. With their manifest distrust of God, with their pride and unbelief, they would in no way represent that people whose God is the Lord. They did not bear his character of purity, goodness, and benevolence. {ST, March 3, 1881 par. 13} [ST, March 3, 1881 par. 14] Their fathers had forfeited his favor by their disobedience. Had they submitted to his authority, as a nation being governed by his judgments, and as individuals walking in his ordinances, they would long ago have been settled in Canaan, a prosperous, holy, happy people. Their delay to enter the goodly land dishonored God, and detracted from his glory in the sight of surrounding nations. {ST, March 3, 1881 par. 14} [ST, March 3, 1881 par. 15] Their own perversity of spirit made it impossible for God to manifest his power in protecting them from the nations that opposed their passage to Canaan. When those who had been God's chosen people, who had witnessed so many displays of his greatness, and the majesty of his power, should imitate the iniquities of the heathen, the guilt of Israel would be as much greater than was that of the idolatrous nations, as were their privileges. Not one of the good things which God had promised to his people would fail if they would comply with the conditions upon which these blessings were bestowed. If God's angels wrought with the armies of Israel to drive out the inhabitants of Canaan because of their wickedness, the Hebrews must be free from the sins of those nations. They must maintain a high standard of purity and holiness, and must show in all their words and acts that they loved, feared, and obeyed, the great Ruler of the universe. {ST, March 3, 1881 par. 15} [ST, March 3, 1881 par. 16] God could not sanction sin, nor protect iniquity. Justice and love are the ruling attributes of his character. While he will punish the transgressors of his law, that others may fear, he has ever tempered judgment with mercy. God singled out the Hebrew nation and connected them with himself, that he might make them representatives of his own character. He would make them a beacon of light to all surrounding nations, that his name might be glorified, and his service exalted. By communion with God, the Israelites were to become partakers of the divine nature, their hearts, debased by sin, were to be purified, their aspirations ennobled. They were to stand forth before the world as an example of what men may become through Jesus Christ. Those whom God would elevate and ennoble by connection with himself, would become, by transgression, wholly debased and Satanic in character. It was for them to choose the course which they would pursue. {ST, March 3, 1881 par. 16} [ST, March 3, 1881 par. 17] The history of the children of Israel is written for our admonition. We are probationers as they were. We may connect with God as was their privilege. We may become strong in the strength of Israel's God. If we will believe and obey his word as did Caleb and Joshua. But if we are doubting, and unbelieving, and rebellious, as were the multitudes who fell in the wilderness, we shall be found unworthy to possess those mansions which Christ has gone to prepare for us. {ST, March 3, 1881 par. 17} [ST, March 10, 1881 par. 1] March 10, 1881 God's Care for Israel. By. Mrs. E. G. White. The time drew near when Moses was to leave to others the command of Israel. In obedience to God's decree, he must soon go up to Mount Nebo to die. But before he should leave the congregation, the Lord directed him to rehearse to them the main facts of their deliverance from Egypt and their journeyings in the wilderness. He was to present before them the wonderful manifestations of God's power in bringing them forth from the iron furnace, which figure well illustrated their cruel and degrading bondage in Egypt. They would never have been delivered from their oppressors but for the interposition of the God of Heaven. {ST, March 10, 1881 par. 1} [ST, March 10, 1881 par. 2] Moses was not only to present before the people the merciful manifestations of divine power in all their journeyings, but to recapitulate the law of God spoken from Sinai. When the law was repeated by the mouth of Jehovah to their fathers, the present congregation of Israel were too young to comprehend the awful grandeur and solemnity of the occasion. Their fathers heard the voice of God, and witnessed his power, and were made to feel the sacred character of his holy law; but they had not kept that law, and for their transgressions, they fell in the wilderness without seeing the goodly land. The sins and mistakes which brought upon the fathers the wrath of God, were to be rehearsed before their children, that they might see the awful results of transgression of God's law. As they were soon to pass over Jordan and take possession of the promised land, God would present before them in a correct light the claims of his law, and enjoin upon them obedience as the only condition of their prosperity. It was not enough for them to be God's people in name only. Their love to him, their right to the name of the Israel of God, would be manifested by their obedience. {ST, March 10, 1881 par. 2} [ST, March 10, 1881 par. 3] Moses stands before the people to repeat his last warnings and admonitions. His face is illuminated with a holy light. His hair is white with age; but his form is erect, his countenance expressing the unabated vigor of health, and his eye clear and undimmed. It was an important occasion. He was once more to give to the people the words of God. With deep feeling and poetic eloquence he magnified the Lord God of Israel. The great mercy, and the unfailing love of their Almighty Protector were portrayed in the most sublime and impressive language. He gave warnings, reproofs, cautions, and encouragement, as Christ had given him the words. {ST, March 10, 1881 par. 3} [ST, March 10, 1881 par. 4] Moses dwelt with great earnestness upon the Lord's wonderful works in bringing his people from Egypt. He set before them the many blessings they had received, for which their hearts should have been filled with gratitude to God, instead of cherishing doubt and unbelief. He dwelt with peculiar earnestness upon the period when they were an unorganized, helpless mass of people, making their way in a disorderly march toward the Red Sea. The Lord favored them with his presence. The cloudy banner in the sky, the standard of their invisible Leader, was a sure guide, a canopy to protect them from fiery heat by day, and a pillar of fire, illuminating their encampment by night, constantly assuring them of the divine presence. And this angel of God, leading their armies in all their journeyings, was their Redeemer. "When Israel, of the Lord beloved, Out from the land of bondage came, Their fathers' God before them moved, An awful guide in cloud and flame. "By day along the astonished land, The cloudy pillar glided slow; By night, Arabia's crimson sands Returned the fiery column's glow." {ST, March 10, 1881 par. 4} [ST, March 10, 1881 par. 5] Moses reminds them how, on the third day of their journey, the way grew strange and perplexing, and night found them walled in right and left by ranges of impassable mountains, while directly in front was the Red Sea. They were filled with apprehension, they knew not what course to pursue; yet they had followed the leading of the cloudy pillar. In weariness and hunger, they camped beside the sea, their hearts oppressed with dark forebodings. Then, to complete their despair, they saw and heard the Egyptian host in close pursuit. The armies of Israel were panic-stricken; to all appearance they were a sure prey to their bitterest enemies. But lo, they see the pillar of fire rise from the front, and pass grandly to the rear of the Hebrew host; as a massive wall between them and the Egyptians,--a bright light to the Hebrews, a cloud of thick and awful darkness to their enemies. {ST, March 10, 1881 par. 5} [ST, March 10, 1881 par. 6] While the people reproached Moses as the cause of all their perplexities, the Lord bade him say to the terror-stricken multitude, "Fear ye not, stand still, and see the salvation of the Lord, which he will show to you today." "The Lord shall fight for you, and ye shall hold your peace." In obedience to the divine command, Go forward, the vast army move to the water's edge, then Moses lifts up the rod, and at its stroke the angry waves pile up on either side, revealing the path for the ransomed of the Lord to walk in. But no voice had spoken to the defiant king to go forward; and the path of God's providence, the path of safety for his people, was to the enemies of God the path of defeat and destruction. The waters closed over them, and Moses said to the Hebrew host, "The Egyptians whom ye have seen today, ye shall see them again no more forever. {ST, March 10, 1881 par. 6} [ST, March 10, 1881 par. 7] The thrilling incidents of this night passage had been oft repeated to the Israelites; but never before had it been so vividly portrayed. All who had taken an active part on this occasion, with the exception of Moses and Aaron, Caleb and Joshua, had died in the wilderness. Those who were now responsible men, were children at the time of their passage through the Red Sea, and they had not correct and distinct ideas of this wonderful manifestation of God's power in their deliverance. This important event, rehearsed by Moses with earnestness and solemn eloquence, softened their hearts, and increased their love, their faith and reverence for God. {ST, March 10, 1881 par. 7} [ST, March 10, 1881 par. 8] Moses repeated the song of thanksgiving which he had composed, and which thousands of the Hebrew host united in singing on the shores of the Red Sea, not only men, but women also lifting up the voice of praise, joining to pour forth their exultant, Heaven-inspired gratitude. This song is one of the most sublime and thrilling expressions of triumph and of praise to be found in all the annals of history. Moses recounts the wonderful deliverance which God has wrought for his people and extols his justice and faithfulness and love. {ST, March 10, 1881 par. 8} [ST, March 10, 1881 par. 9] The Lord frequently permits his people to be brought into strait places, that they may turn to him, their protector and deliverer, as a child would turn to his parents when in trouble and fear. It is no evidence that God is against us, because we are afflicted. When Christ was on earth, a man born blind was brought to him to be healed. The question was asked Jesus, "Master, who did sin, this man or his parents, that he was born blind?" The Saviour answered, "Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him." This answers the troubled questioning of many minds, "Why should these things be? Is it because of our sins that distress and sorrow have come upon us?" It is true that pain and death are the consequence of sin. But the Lord permits those he loves to be brought into trial, that they may learn the precious lessons of trust and faith. If trials are received aright, they will prove of the highest value to us in our religious experience. As they lead us to put our trust more firmly in God, we become better acquainted with his character. {ST, March 10, 1881 par. 9} [ST, March 10, 1881 par. 10] When the Lord has answered our prayers, and proved himself better to us than our fears, we should not fail to express our gratitude for his mercies. Like the Hebrew host, we should praise him for his wonderful works. Here many fail to glorify God. They do not tell of his goodness, making known to all around them that the Lord is to them a present help in every time of need. {ST, March 10, 1881 par. 10} [ST, March 10, 1881 par. 11] We should praise God for every blessing we enjoy, and above all else should we express our gratitude for the provisions of his grace. What compassion, what matchless love, hath God shown to us, lost sinners, in connecting us with himself to be to him a peculiar treasure! What an infinite sacrifice has been made by our Redeemer, that we may be called children of God! and what a tribute of love and gratitude should it call forth! {ST, March 10, 1881 par. 11} [ST, March 10, 1881 par. 12] If the heart be given to God in earnest, sincere affection , we shall love those for whom Christ died, and thus may we reflect back glory to God. By meditating upon his word and drawing nigh to him in the simplicity of faith we may behold his excellency and his glory, and thus be changed into the same image. We should offer unto God the sacrifice of praise continually, giving thanks unto his name. {ST, March 10, 1881 par. 12} [ST, March 24, 1881 par. 1] March 24, 1881 The Last Words of Moses. By Mrs. E. G. White. In all the dealings of God with his people there is, mingled with his love and mercy, a striking exactness and firmness of decision. This is clearly exemplified in the history of the Hebrew people. God had bestowed great blessings upon Israel. His loving-kindness toward them is thus touchingly portrayed by his own hand: "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead them." And yet what swift and severe retribution was visited upon them for their transgressions. How, then, can sinners in any age hope to escape the wrath of God? {ST, March 24, 1881 par. 1} [ST, March 24, 1881 par. 2] Again, more wonderful than his mercy toward Israel is the love which Christ has manifested in his infinite sacrifice to redeem a lost race. His earthly life was filled with deeds of divine tenderness and compassion. And yet Christ himself plainly declares, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." While he tells us of the love of God, he also pictures the awful scenes of the Judgment and the retribution that shall be visited upon the wicked. In all the Bible, God is presented not only as a being of mercy and benevolence, but as a God of strict and impartial justice. {ST, March 24, 1881 par. 2} [ST, March 24, 1881 par. 3] The great Ruler of nations had declared that Moses was not to lead the congregation of Israel into the goodly land, and all the earnest pleadings of God's servant could not secure a remission of his sentence. He knew that he must die. Yet he had not for a moment faltered in his interest and care for Israel. He had faithfully sought to prepare the congregation to enter upon the promised inheritance, and had repeated before them the law of God, and his wonderful dealings with them as a people. He would in every possible way guard them from transgression. {ST, March 24, 1881 par. 3} [ST, March 24, 1881 par. 4] He now completed the work of writing all the laws, the statutes and judgments which God had given him, and all the regulations concerning the sacrificial system. The book containing these was placed in charge of the proper officers, and was for safe-keeping deposited in the side of the ark. An erring people often interpret God's requirements to suit their own desires; therefore the book of the law was to be sacredly preserved for future reference. {ST, March 24, 1881 par. 4} [ST, March 24, 1881 par. 5] Moses was filled with fear that the people would depart from God, their only helper. In a most sublime and thrilling address he set before them the blessing which would be theirs, if they lived in obedience to God, and then declared the terrible curses that would rest upon them, should they depart from him. "And thou shalt become an astonishment, a proverb, and a by-word among all nations whither the Lord shall lead thee. " And the Lord shall scatter thee among all people, from the one end of the earth even unto the other, and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest; but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life. In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see." {ST, March 24, 1881 par. 5} [ST, March 24, 1881 par. 6] He closed with these solemn and impressive words: "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live. That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days. That thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." {ST, March 24, 1881 par. 6} [ST, March 24, 1881 par. 7] At the divine command, Moses and Joshua now repaired to the tabernacle, while the pillar of cloud came and stood over the door. Here the people were solemnly given into Joshua's charge. The leadership of the man who had so long and so faithfully cared for Israel was now ended. Still Moses forgets himself in his interest for his people. In the presence of the assembled multitudes the great leader in the name of God, addressed to his successor these words of holy cheer; "Be strong and of a good courage; for thou shalt bring the children of Israel into the land which I sware unto them; and I will be with thee." He then turned to the elders and officers of the people giving them a solemn charge to faithfully obey the instructions he had communicated to them from God. {ST, March 24, 1881 par. 7} [ST, March 24, 1881 par. 8] Together Moses and Joshua stood at the door of the tabernacle, and the eyes of all the congregation were fixed upon them. The aged man, now doubly dear, must soon be taken from them; and they recall with a new and deeper appreciation, his parental tenderness, his wise counsels, and his untiring labors. His successor was the man of God's choice, but he had far less experience. How could he bear alone the burdens which had rested so heavily even upon Moses? The people called to mind how often Moses had stood between them and God's vengeance for their sins. How often had his earnest pleadings turned aside the blow! They would gladly have kept him with them, but they knew that this was impossible. Their grief was heightened by remorse. They bitterly remembered that their own perverse course had provoked Moses to the sin for which he must die. {ST, March 24, 1881 par. 8} [ST, March 24, 1881 par. 9] God designed to arouse the Israelites to see the sinfulness of their course. The removal of their beloved leader would be a far stronger rebuke than any which they could have received, had his life and mission been continued. Now the Lord would make them feel that they are not to make the life of their future leader as hard and trying as they have made that of Moses. God speaks to his people in blessings bestowed; and when these are not appreciated, he speaks to them in blessings removed, that they may be led to see their sins and return to him with all the heart. {ST, March 24, 1881 par. 9} [ST, March 24, 1881 par. 10] That very day there came to Moses the command, "Get thee up . . . . unto Mount Nebo, . . . and behold the land of Canaan, which I gave unto the children of Israel for a possession. And die in the mount whither thou goest up, and be gathered unto thy people." Often had Moses left the camp of Israel, in obedience to the divine summons, to commune with God; but he was now to depart on a new and mysterious errand. He must go forth to resign his life into the hands of his Creator. Moses knew that he was to die alone; no earthy friend would be permitted to minister to him in his last hours. {ST, March 24, 1881 par. 10} [ST, March 24, 1881 par. 11] He was not beyond temptation, and there was a mystery and awfulness about the scene before him, from which his heart shrank. He was in the full vigor of health, with all his powers in active exercise. Was some strange and fearful sickness to come upon him? Must his body lie unburied, a prey to the wild beasts and the fowls of the air? Was this to be the end of his life of toil and sacrifice? But the severest trial was his separation from the people of his care and love,-- the people with whom his interest and his life had been identified for forty years. His heart was filled with anxiety for their future, and oppressed with forebodings of evil, as he remembered their constant tendency to depart from God. Never had his faith been more severely tried. But he had learned to trust in God, and he calmly submitted to the decree of infinite love and wisdom. {ST, March 24, 1881 par. 11} [ST, March 24, 1881 par. 12] Moses did not entertain the opinion now cherished by most of the Christian world, that as soon as a good man dies, he enters the mansions of eternal bliss, in a land of which Canaan with all its attractions, was but a dim type. Had he believed this, he would not have pleaded so earnestly for permission to cross the Jordan and share the inheritance of his people. {ST, March 24, 1881 par. 12} [ST, March 24, 1881 par. 13] Again the Spirit of God rested upon his servant, and in the most sublime and touching language he pronounced a blessing upon the tribes individually. He then closed with a general benediction, in which he set forth God's care for Israel, and the exalted position which they might occupy, if they would live in obedience to his law. "The eternal God is thy refuge and underneath are the everlasting arms. And he shall thrust out the enemy from before thee, and shall say, Destroy them. Israel, then, shall dwell in safety alone. The fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. Happy art thou, O Israel. Who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! And thine enemies shall be found liars unto thee; and thou shalt tread upon their high places." - {ST, March 24, 1881 par. 13} [ST, March 31, 1881 par. 1] March 31, 1881 The Death of Moses. By Mrs. E. G. White. When Moses had ended his last words to Israel, he turned from the congregation, and in silence and alone he made his way up the mountain side. He went to Pisgah, the loftiest ridge, and then to Nebo, the highest point on that ridge. Upon that lonely height he stood, and gazed with undimmed eyes upon the scene spread out on every side. Far away to the west lay the blue waters of the Great Sea; in the north, snowy Hermon stood out against the sky; to the east was the table-land of Moab, and beyond lay Bashan, the scene of Israel's triumph; and away to the south stretched the desert of their long wanderings. {ST, March 31, 1881 par. 1} [ST, March 31, 1881 par. 2] In solitude, Moses reviewed his life of vicissitudes and hardships since he turned from courtly honors and from a prospective kingdom in Egypt, to cast in his lot with God's chosen people. He called to mind those long years in the desert with the flocks of Jethro, the appearance of the angel in the burning bush, and his own call to deliver Israel. He again beheld the mighty miracles of God's power in the plagues upon Egypt, the wonderful passage through the Red Sea, the symbol of God's presence in the cloud and the pillar of fire, the water bursting from the rock, the daily bread descending from heaven with the falling dew, the victories which the Lord had given them over their enemies, their quiet and secure repose in the midst of a vast wilderness, and the unsurpassed glory and majesty of the divine presence which had been revealed to him. As he reviewed these things, he was overwhelmed with a sense of the goodness and power of God. His promises were sure to Israel. When they were faithful and obedient, no good thing promised had been withheld from them. {ST, March 31, 1881 par. 2} [ST, March 31, 1881 par. 3] Moses had been disappointed and grieved by the continual rebellion of Israel. Notwithstanding all his prayers and labors during their forty years' journeying, only two of all the adults in the vast army that left Egypt, were found so faithful that they could see the promised land. As Moses reviewed the result of his labor, his life of trial and sacrifice seemed to have been almost in vain. {ST, March 31, 1881 par. 3} [ST, March 31, 1881 par. 4] Yet he regretted not the burdens he had borne for an ungrateful people. He knew that his mission and work were of God's own appointing. When first called to lead Israel from the house of bondage, he shrank from the responsibility, and entreated the Lord to choose some man better qualified to execute this sacred work. His request was not granted. Since he had taken up the work, he had not laid it down, nor cast aside the burden. When the Lord had proposed to release him, and destroy rebellious Israel, Moses could not consent. He chose still to bear the burden which had been placed upon him. {ST, March 31, 1881 par. 4} [ST, March 31, 1881 par. 5] The servant of God had enjoyed special tokens of the divine favor; he had obtained a rich experience during his travels in the wilderness, in witnessing the manifestations of God's power and glory; and in reviewing the scenes of his life, he concluded that he had made a wise decision in choosing to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season. {ST, March 31, 1881 par. 5} [ST, March 31, 1881 par. 6] As Moses looked back upon his experience as a leader of God's people, only one wrong act marred the illustrious record. If he could atone for that one transgression, he would not shrink from death. He was assured that repentance, humiliation, and faith in the Promised One, who was to die man's sacrifice, were all that God required. In humility and faith, Moses again confessed his sin, and implored pardon in the name of Jesus. {ST, March 31, 1881 par. 6} [ST, March 31, 1881 par. 7] Angels of God presented to Moses a panoramic view of the land of promise. Every part of the country was spread out before him, not faint and uncertain in the dim distance, but standing out clear, distinct, and beautiful to his delighted vision. He seemed to be looking upon a second Eden. There were mountains clothed with cedars of Lebanon, hills gray with olives, and fragrant with the odor of the vintage, wide green plains bright with flowers and rich in fruitfulness, the palm-trees of the tropics side by side with waving fields of wheat and barley, sunny valleys musical with the ripple of brooks and the song of birds, goodly cities, and fair gardens, lakes rich in "the abundance of the sea," grazing flocks upon the hill-sides, and even amid the rocks a place for the wild bee to secrete its treasures. It was indeed such a land as Moses, inspired by the Spirit of God, had described to Israel: "Blessed of the Lord, . . .for the precious things of heaven, for the dew and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, . . and for the chief things of the ancient mountains, . . . and for the precious things of the earth and fullness thereof." {ST, March 31, 1881 par. 7} [ST, March 31, 1881 par. 8] As the glories of the promised land faded from his sight, a scene of deeper interest passed before him. He was permitted to look down the stream of time, and to behold the first advent of our Saviour. He saw Jesus as a babe at Bethlehem. He heard the voices of the angelic host break forth in that glad song of praise to God and peace on earth. He beheld Christ's humble life in Nazareth, his ministry of love and sympathy and healing, his rejection by a proud and unbelieving nation, the agony in Gethsemane, the betrayal, the cruel mockery and scourging, and that last crowning act of nailing him to the tree. Moses saw that as he had lifted up the serpent in the wilderness, so the Son of God must be lifted upon the cross, to give his life a sacrifice for men, that whosoever would believe on him should "not perish, but have eternal life." {ST, March 31, 1881 par. 8} [ST, March 31, 1881 par. 9] Grief, amazement, indignation, and horror filled the heart of Moses, as he viewed the hypocrisy and Satanic hatred manifested by the Jewish nation against their Redeemer, the mighty angel who had gone before their fathers, and wrought so wonderfully for them in all their journeyings. He heard Christ's agonizing cry, "My God, my God, why hast thou forsaken me?" He saw him rise from the dead, and ascend to his Father, escorted by adoring angels. He saw the shining portals open to receive him, and the hosts of Heaven welcoming their Commander with songs of everlasting triumph. As Moses looked upon the scene, his countenance shone with a holy radiance. How small appeared his own trials and sacrifices when compared with those of the Son of God! He rejoiced that he had been permitted, even in a small measure, to be a partaker in the sufferings of Christ. {ST, March 31, 1881 par. 9} [ST, March 31, 1881 par. 10] Again the vision faded, and his eye rested upon the land of Canaan, as it spread out in the distance. Then, like a tired warrior, he lay down to rest. "So Moses, the servant of the Lord, died there in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth Peor; but no man knoweth of his sepulcher unto this day." {ST, March 31, 1881 par. 10} [ST, March 31, 1881 par. 11] Many who had been unwilling to need the counsels of Moses while he was with them would now be in danger of committing idolatry over his dead body. Hence his resting-place was concealed from men. But angels of God buried the body of his faithful servant, and watched over the lonely grave. {ST, March 31, 1881 par. 11} [ST, March 31, 1881 par. 12] The life of Moses was marked with supreme love to God. His piety, humility, and forbearance, had given him a strong influence over the host of Israel. His zeal and his faith in God were greater than those of any other man upon the earth. He had often addressed his people in words of stirring eloquence. No one knew better than he how to move the affections of his hearers. He conducted all matters connected with the religious interests of the people with great wisdom. {ST, March 31, 1881 par. 12} [ST, March 31, 1881 par. 13] Satan exulted that he had succeeded in causing Moses to sin against God. For his transgression, Moses came under the dominion of death. Had his life not been marred with that one sin, in failing to give to God the glory of bringing water from the rock, he would have entered the promised land, and would have been translated to Heaven without seeing death. But the servant of God was not long permitted to remain in the tomb. Christ himself with the angels who buried Moses, came down from Heaven, and called forth the sleeping saint, and bore him up in triumph to the city of God. {ST, March 31, 1881 par. 13} [ST, March 31, 1881 par. 14] As the Prince of life and the shining ones approached the grave, they were opposed by Satan with his company of evil angels, who were determined that the power of death should not be broken. But the glory attending the Son of God compelled the hosts of darkness to fall back. Satan insolently claimed the body of Moses because of his one transgression. Christ condescended to enter into no dispute with his adversary but meekly referred all to his Father, saying, "The Lord rebuke thee." Moses had humbly repented of his sin, no stain rested upon his character, and his name in Heaven's book of records stood untarnished. By the power of his word, Christ opened the prison-house, and set death's captive free. {ST, March 31, 1881 par. 14} [ST, March 31, 1881 par. 15] Upon the mount of transfiguration, Moses was present, with Elijah, who had been translated. They were sent as the bearers of light and glory from the Father to his dear Son. Such is the last scene revealed to mortal vision in the history of that man so highly honored of God. {ST, March 31, 1881 par. 15} [ST, March 31, 1881 par. 16] Moses was a type of Christ. He received the words from the mouth of God, and spoke them to the people. God saw fit to discipline Moses in the school of affliction and poverty, before he could be prepared to lead the armies of Israel in their travels from Egypt to the earthly Canaan. The Israel of God who are now passing on to the heavenly Canaan have a Captain who needed no earthly teaching to perfect him for his mission as a divine Leader. He manifested no human weakness or imperfection; yet he died to obtain for us an entrance into the promised land. {ST, March 31, 1881 par. 16} [ST, April 7, 1881 par. 1] April 7, 1881 The Jordan Crossed. By Mrs. E. G. White. The Israelites deeply mourned for their departed leader, and thirty days were devoted to special services in honor of his memory. Never, till he was taken from them, had they so keenly felt the value of his wise counsels, his parental tenderness, and his unwavering faith. They knew then that his ripe judgment and self-sacrificing devotion, could never be replaced on earth. Yet while their hearts were filled with grief at their great loss, they knew that they were not left alone. The pillar of cloud still rested over the tabernacle by day, the pillar of fire by night, an assurance that God would be with them still, if they would be true to him. {ST, April 7, 1881 par. 1} [ST, April 7, 1881 par. 2] Joshua was now the acknowledged leader of Israel. He had been prime-minister to Moses during the greater part of the sojourn in the wilderness. He had seen the wonderful works of God wrought by Moses, and well understood the disposition of the people. He was one of the twelve spies sent out to search the promised land, and one of the two who gave a faithful account of its attractiveness, and who encouraged the people to go up and possess it in the strength of God. He was well qualified for his important office. The Lord had promised to be with him as he had been with Moses, and to give him the conquest of Canaan, if he would faithfully observe the divine requirements. Joshua realized the magnitude and importance of the trust committed to him, and he had looked forward to the work before him with great anxiety; but the assurance of divine guidance and support removed his fears. {ST, April 7, 1881 par. 2} [ST, April 7, 1881 par. 3] A few miles beyond the Jordan, just opposite the place where the Israelites lay encamped, was the large and strongly fortified city of Jericho. It could present a serious obstacle to the Hebrews, and Joshua now sent two spies to visit this city and learn something concerning its population and the strength of its fortifications. These men narrowly escaped death in their perilous mission; for the inhabitants, terrified and suspicious, were constantly on the alert. But the spies finally returned safely, bringing encouraging tidings,--"Truly, the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us." It had been privately declared to them in Jericho: "For we have heard how the Lord dried up the water of the Red Sea for you when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things our hearts did melt, neither did there remain any more courage in any man because of you; for the Lord your God, he is God in heaven above and in earth beneath." {ST, April 7, 1881 par. 3} [ST, April 7, 1881 par. 4] Arrangements were now made for crossing the Jordan. The people prepared a three days' supply of food, and the men of war made ready for battle. All heartily acquiesced in the plans of their leader, and assured him of their confidence and support." All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee; only the Lord thy God be with thee, as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of a good courage." {ST, April 7, 1881 par. 4} [ST, April 7, 1881 par. 5] But all well knew that without divine aid they could not hope to make the passage. At this time of the year,--in their spring season,--the melting snows of the mountains had so raised the Jordan that the river overflowed its banks, making it impossible to cross at the usual fording-places. God willed that the passage of the Israelites over Jordan should be miraculous. Joshua commanded the people to sanctify themselves, for upon the morrow the Lord would do wonders among them. At the appointed time, he directed the priests to take up the ark containing the law of God, and bear it before the people. "And the Lord said unto Joshua, this day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee." {ST, April 7, 1881 par. 5} [ST, April 7, 1881 par. 6] The priests obeyed the commands of their leader, and went before the people carrying the ark of the covenant. Orders had been given for the multitude to fall back, so that there was a vacant space of three-fourths of a mile about the ark. The immense hosts watched with deep interest as the priests advanced down the bank of the Jordan. They saw them with the sacred ark move steadily forward, toward the angry, surging stream, till the feet of the bearers seemed to be dipping into the waters. Then suddenly the current was borne back, while the tide below swept on, and the deep bed of the Jordan was laid bare. At the divine command the priests descended to the middle of the channel, and stood there, while the great multitudes advanced, and crossed to the farther side. Thus was impressed upon the minds of all Israel the fact that the power which stayed the waters of Jordan was the same that opened the Red Sea before their fathers forty years before. {ST, April 7, 1881 par. 6} [ST, April 7, 1881 par. 7] The priests and the ark still remained in their position in the middle of the river-bed. At the Lord's command, twelve men, one out of each tribe, were directed to take each man a stone from the channel, and to carry it to the dry land, as a memorial for all future generations. "that the waters of the Jordan were cut off before the ark of the covenant of the Lord; when it passed over Jordan, the waters of the Jordan were cut off." {ST, April 7, 1881 par. 7} [ST, April 7, 1881 par. 8] When this had been done, the priests themselves were directed to come up, bearing the ark on their shoulders. They did so, and when their feet had reached the western shore, the waters rushed down, a resistless flood, in the natural channel of the stream. {ST, April 7, 1881 par. 8} [ST, April 7, 1881 par. 9] When the kings of the Amorites and the kings of the Canaanites heard that the Lord had stayed the waters of the Jordan before the children of Israel, their hearts melted with fear. The Israelites had slain two of the kings of Moab, and now this miraculous passage over the swollen and impetuous Jordan filled all the surrounding nations with great terror. {ST, April 7, 1881 par. 9} [ST, April 7, 1881 par. 10] The long years of wandering were ended; the Hebrew hosts had at last reached the promised land. In the midst of the general rejoicing, Joshua did not forget the commandments of the Lord. In accordance with the divine instruction he now performed the rite of circumcision upon all the people who had been born in the wilderness. After this ceremony, the hosts of Israel kept the passover in the plain of Jericho. {ST, April 7, 1881 par. 10} [ST, April 7, 1881 par. 11] "And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you." Heathen nations had reproached the Lord and his people because the Hebrews had failed to possess the land of Canaan, which they expected to inherit soon after leaving Egypt. Their enemies had triumphed because Israel had wandered so long in the wilderness, and they proudly lifted themselves up against God, declaring that he was not able to lead them into the land of Canaan. The Lord had now signally manifested his power and favor, in leading his people over Jordan on dry land, and their enemies could no longer reproach them. {ST, April 7, 1881 par. 11} [ST, April 14, 1881 par. 1] April 14, 1881 The Taking Of Jericho. By Mrs. E. G. White. As Joshua withdrew from the armies of Israel to meditate and pray for God's special presence to attend him, he beheld a man of lofty stature, clad in war-like garments, with drawn sword in his hand. Joshua did not recognize him as one of the warriors of Israel, and yet he had no appearance of being an enemy. In his zeal he accosted him, saying, "Art thou for us, or for our adversaries? And he said, Nay; but as Captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? And the Captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot, for the place whereon thou standest is holy. And Joshua did so." {ST, April 14, 1881 par. 1} [ST, April 14, 1881 par. 2] The glory of God hallowed the sanctuary, and for this reason the priests never entered the place sanctified by the divine presence with shoes upon their feet. Particles of dust might cleave to them, which would desecrate the holy place. Therefore the priests were required to leave their shoes in the court, before entering the sanctuary. In the court, beside the door of the tabernacle, stood a brazen laver, wherein the priests washed their hands and their feet before going in to minister before the Lord. All who officiated in the sanctuary were required of God to make special preparation to enter the place where his glory was revealed. {ST, April 14, 1881 par. 2} [ST, April 14, 1881 par. 3] It was the Son of God who stood as an armed warrior before the leader of Israel. It was the One who had conducted the Hebrews through the wilderness, enshrouded in a pillar of cloud by day and a pillar of fire by night. {ST, April 14, 1881 par. 3} [ST, April 14, 1881 par. 4] In order to impress upon the mind of Joshua the fact that his visitor was no other than Christ, the Exalted One, he said, "Put off thy shoe from off thy foot." He then gave to Joshua instructions for the taking of Jericho, that mighty stronghold whose idolatrous inhabitants had so long defied the God of Israel. {ST, April 14, 1881 par. 4} [ST, April 14, 1881 par. 5] Encouraged by this fresh assurance of divine support, Joshua proceeded to marshal the hosts of Israel. In the foremost ranks were placed a chosen body of armed men, not now to exercise their skill in warfare, but to believe and obey the instructions given them from God. Next followed seven priests with trumpets. Then the ark of God, surrounded by a halo of divine glory, was borne by priests clad in the rich and peculiar dress denoting their sacred office. The vast army of Israel followed in perfect order, each tribe under its respective standard. Thus they compassed the city with the ark of God. No sound was heard but the tread of that mighty host and the solemn peal of the trumpets, echoing among the hills and resounding through the streets of Jericho. {ST, April 14, 1881 par. 5} [ST, April 14, 1881 par. 6] With wonder and alarm the watchmen of the doomed city marked every move, and reported to those in authority. They knew not the meaning of all this display; but when they beheld that mighty host marching around their city once each day, in all the pomp and majesty of war, with the added grandeur of the sacred ark and the attendant priests, the impressive mystery of the scene struck terror to the hearts of priests and people. Again they would inspect their strong defenses, feeling certain they could successfully resist the most powerful attack. Many ridiculed the idea that any harm could come to them through these singular demonstrations on the part of their enemies. But others were awed as they beheld the majesty and splendor of the procession that each day wound grandly about the city. They remembered that the Red Sea had once parted before this people, and that a passage had just been opened for them through the river Jordan. They knew not what further wonders God might work for them. They kept their gates carefully closed, and guarded them with mighty warriors. {ST, April 14, 1881 par. 6} [ST, April 14, 1881 par. 7] For six days the host of Israel performed their circuit around the city. The seventh day came, and with the first dawn of light, Joshua marshaled the armies of the Lord. Now they were directed to march seven times around Jericho, and at a mighty peal of the trumpets to shout with a loud voice, for God had then given them the city. {ST, April 14, 1881 par. 7} [ST, April 14, 1881 par. 8] The vast army marched solemnly around the devoted walls. All was silent as the dead, save the measured tread of many feet, and the occasional sound of the trumpet, cutting the blank stillness of the early morning. The massive walls of solid stone frowned darkly down, defying the siege of men. {ST, April 14, 1881 par. 8} [ST, April 14, 1881 par. 9] Suddenly the long procession halts. The trumpets break forth in a blast that shakes the very earth. The united voices of all Israel rend the air with a mighty shout. The walls of solid stone with their massive towers and battlements totter and heave from their foundations, and with a crash like a thousand thunders, fall in shapeless ruin to the earth. Paralyzed with terror, the inhabitants of Jericho, with all their men of war, offer no resistance, and the hosts of Israel march in and take possession of the city. {ST, April 14, 1881 par. 9} [ST, April 14, 1881 par. 10] How easily the armies of Heaven brought down the walls of that proud city,--that city whose mighty bulwarks forty years before struck terror to the unbelieving spies. {ST, April 14, 1881 par. 10} [ST, April 14, 1881 par. 11] The word of God was the only weapon used. The Mighty One of Israel had said, "I have given Jericho into thine hand." If a single warrior had brought his strength to bear against the walls, the glory of God would have been lessened and his will frustrated. But the work was left to the Almighty; and had the foundation of the battlements been laid in the center of the earth and their summits reached the arch of heaven, the result would have been all the same, when the Captain of the Lord's host led his legions of angels to the attack. {ST, April 14, 1881 par. 11} [ST, April 14, 1881 par. 12] Long had God designed to give the city of Jericho to his favored people, and to magnify his name among the nations of the earth. When he led Israel out of bondage, he purposed to give them the land of Canaan. But by their wicked murmurings and jealousy they had provoked his wrath, and he had caused them to wander for weary years in the wilderness, till all those who had insulted him with their unbelief were no more. In the capture of Jericho, God declared to the Hebrews that their fathers might have possessed the city forty years before, had they but trusted in him. {ST, April 14, 1881 par. 12} [ST, April 14, 1881 par. 13] The history of ancient Israel is written for our benefit. Paul says, "But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted." "Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall." {ST, April 14, 1881 par. 13} [ST, April 14, 1881 par. 14] Many who profess to keep God's commandments, as did ancient Israel, have hearts of unbelief. Favored with great light and precious privileges, they will nevertheless lose the heavenly Canaan, even as the rebellious Israelites failed to enter the earthly Canaan. {ST, April 14, 1881 par. 14} [ST, April 14, 1881 par. 15] As a people we lack faith. Few would in these days follow the directions of God, through his chosen servant, as obediently as did the armies of Israel at the taking of Jericho. The Captain of the Lord's host did not reveal himself to all the congregation. He communicated only with Joshua, who related the story of this interview to the Hebrews. It rested with them to believe or doubt the words of Joshua, to follow the commands given by him in the name of the Captain of the Lord's host, or to rebel against his directions and deny his authority. {ST, April 14, 1881 par. 15} [ST, April 14, 1881 par. 16] They could not see the host of angels marshaled by the Son of God who led their van; and they might have reasoned: "What unmeaning movements are these, and how ridiculous the performance of marching daily around the walls of the city, blowing trumpets of rams' horns meanwhile! This can have no effect upon those strong and towering fortifications." {ST, April 14, 1881 par. 16} [ST, April 14, 1881 par. 17] But the very plan of continuing this ceremony through so long a time prior to the final overthrow of the walls, afforded opportunity for the increase of faith among the Israelites. They were to become thoroughly impressed with the idea that their strength was not in the wisdom of man, nor in his might, but only in the God of their salvation. They were thus to become accustomed to putting themselves out of the question and relying wholly upon their divine Leader. {ST, April 14, 1881 par. 17} [ST, April 14, 1881 par. 18] Would those who today profess to be God's people conduct themselves thus, under similar circumstances? Doubtless many would wish to follow out their own plans, would suggest ways and means of accomplishing the desired end. They would be loth to submit to so simple an arrangement, and one that reflected no glory upon themselves, save the merit of obedience. They would also question the possibility of conquering a mighty city in that manner. But the law of duty is supreme. It should wield authority over human reason. Faith is the living power that presses through every barrier, overrides all obstacles, and plants its banner in the heart of the enemy's camp. {ST, April 14, 1881 par. 18} [ST, April 14, 1881 par. 19] God will do marvelous things for those who trust in him. The reason why his professed people have no strength, is that they trust so much to their own wisdom, and do not give the Lord an opportunity to reveal his power in their behalf. He will help his believing children in every emergency, if they will place their entire confidence in him, and implicitly obey him. {ST, April 14, 1881 par. 19} [ST, April 14, 1881 par. 20] There are deep mysteries in the word of God, there are mysteries in his providences, and there are mysteries in the plan of salvation, that man cannot fathom. But the finite mind, strong in its desire to satisfy curiosity, and solve the problems of infinity, neglects to follow the plain course indicated by the revealed will of God, and pries into the secrets hidden since the foundation of the world. Man builds his theories, loses the simplicity of true faith, becomes too self-important to believe the declarations of the Lord, and hedges himself in with his own conceits. {ST, April 14, 1881 par. 20} [ST, April 14, 1881 par. 21] Many who profess to be children of God are in this position. They are weak because they trust to their own strength. God works mightily for a faithful people, who obey his word without questioning or doubt. The Majesty of Heaven, with his army of angels, leveled the walls of Jericho before his people. The armed warriors of Israel had no cause to glory in their achievements. All was done through the power of God. Let the people give up all desire for self-exaltation, let them humbly submit to the divine will, and God will again manifest his power, and bring freedom and victory to his children. {ST, April 14, 1881 par. 21} [ST, April 21, 1881 par. 1] April 21, 1881 The Sin of Achan. By Mrs. E. G. White. Soon after the conquest of Jericho, Joshua determined to take possession of Ai, a city about ten miles farther north. Accordingly, chosen men were sent to visit this place to ascertain the number of its inhabitants, and the strength of its fortifications. The spies returned with the tidings that the city contained but few defenders, and that a small number of the Hebrew host could easily overthrow it. {ST, April 21, 1881 par. 1} [ST, April 21, 1881 par. 2] The great victory which God had gained for them had made the Israelites self-confident. Because the Lord had promised them the land of Canaan, they felt secure, and failed to realize the necessity of putting forth every effort in their power, and then humbly seeking for divine help, which alone could give them the victory. Even Joshua laid his plans for the conquest of Ai, without seeking by earnest prayer to obtain counsel from God. {ST, April 21, 1881 par. 2} [ST, April 21, 1881 par. 3] The congregation of Israel had begun to exalt their own strength and skill, and to look with contempt upon the inhabitants of the land. Jericho had been marvelously overthrown, and an easy victory was expected at Ai. Hence three thousand men were considered sufficient to make the attack. The Israelites rushed into battle, without the assurance that God would be with them. They were unprepared for the determined resistance which they met, and, terrified by the numbers and thorough preparation of their enemies, they turned and fled. They were hotly pursued by the Canaanites, and thirty-six of their number slain. {ST, April 21, 1881 par. 3} [ST, April 21, 1881 par. 4] The unexpected defeat brought grief and discouragement upon the whole congregation of Israel. Joshua looked upon their ill-success as an expression of God's displeasure, and in deep humiliation he fell to the earth upon his face before the ark. The elders of Israel united with him in this act of self-abasement, and dumb with astonishment and dismay they remained in this position until the even. Then Joshua presented the matter before the Lord in earnest prayer:-- {ST, April 21, 1881 par. 4} [ST, April 21, 1881 par. 5] "Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies? For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us around, and cut off our name from the earth; and what wilt thou do unto thy great name?" {ST, April 21, 1881 par. 5} [ST, April 21, 1881 par. 6] Joshua manifested a true zeal for the honor of God, yet his petitions were mingled with doubt and unbelief. The thought that God had brought his people over the Jordan to deliver them up to the power of the heathen was a sinful one, unworthy of a leader of Israel. Joshua's feelings of despondency and distrust were inexcusable in view of the mighty miracles which God had wrought for the deliverance of his people, and the repeated promise that he would be with them in driving out the wicked inhabitants of the land. {ST, April 21, 1881 par. 6} [ST, April 21, 1881 par. 7] But our merciful God did not visit his servant with wrath because of this error. He graciously accepted the humiliation and prayers of Joshua, and at the same time gently rebuked his unbelief, and then revealed to him the cause of their defeat:-- {ST, April 21, 1881 par. 7} [ST, April 21, 1881 par. 8] "Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them; for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed; neither will I be with you any more, except ye destroy the accursed from among you." {ST, April 21, 1881 par. 8} [ST, April 21, 1881 par. 9] Israel had sinned; and as their chief magistrate, Joshua had a work to do to search out the guilty one, and put away the sin from the congregation. Instead of concluding that the Lord had brought upon his people defeat and ruin, Joshua should rather have made diligent inquiry if all Israel had been faithful to their covenant with God. {ST, April 21, 1881 par. 9} [ST, April 21, 1881 par. 10] The Lord had wrought wondrously for his people. It was not their skill or valor that had overthrown the mighty walls of Jericho. The power of the Lord of hosts had given them the victory. That city might be regarded as the first-fruits of Canaan, and hence was to be wholly devoted to the Lord. The only advantages which the people were to gain from their success were the destruction of their enemies, and the control of the country. Therefore they were forbidden to appropriate any of the spoils. The gold and silver, with the vessels of brass and iron, were to enrich the treasury of the Lord. Besides these, all the wealth of that great city, with every living creature, was to be utterly consumed with fire. Should any Israelite venture to reserve a portion of the spoils, the curse which rested upon Jericho would surely fall upon him. {ST, April 21, 1881 par. 10} [ST, April 21, 1881 par. 11] Here the Lord gave expression to his abhorrence of idolatry. Those heathen nations had turned from the worship of the living God, and were paying homage to demons. Shrines and temples, beautiful statues, and costly monuments, all the most ingenious and expensive works of art, had held the thoughts and affections of the veriest slavery to Satanic delusions. {ST, April 21, 1881 par. 11} [ST, April 21, 1881 par. 12] The human heart is naturally inclined to idolatry and self-exaltation. The costly and beautiful monuments of heathen worship would please the fancy and engage the senses, and thus allure the Israelites from the service of God. It was to remove this temptation from his people that the Lord commanded them to destroy those relics of idolatry, on penalty of being themselves abhorred and accursed of God. {ST, April 21, 1881 par. 12} [ST, April 21, 1881 par. 13] When Joshua was appointed as the leader of Israel, all the people entered into a solemn covenant to be loyal and obedient. They assured their leader,--"All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee; only the Lord thy God be with thee, as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of a good courage." {ST, April 21, 1881 par. 13} [ST, April 21, 1881 par. 14] Yet in spite of all this, and upon the very occasion of a most glorious victory, one man in Israel ventured to transgress the command of God. When Achan saw among the spoils a magnificent Babylonish robe, his cupidity was aroused. Conscience was silenced with the plea that the richly adorned garment was too costly to be consumed, and he hastily rescued it from the flames. One step in transgression prepared the way for another, and he next appropriated the gold and silver which should have gone into the treasury of the Lord. The things which God had cursed, Achan eagerly gathered as a precious treasure, and secreted them in his tent. No human eye saw the act, but the eye of God was upon the sinner, and marked his transgression. No human voice was raised to testify against him, but God became his accuser, and appointed him to utter destruction. {ST, April 21, 1881 par. 14} [ST, April 21, 1881 par. 15] Achan had fostered covetousness and deception in his heart, until his perceptions of sin had become blunted, and he fell an easy prey to temptation. Those who venture to indulge in a known sin will be more readily overcome the second time. The first transgression opens the door to the tempter, and he gradually breaks down all resistance and takes full possession of the citadel of the soul. Achan had listened to oft-repeated warnings against the sin of covetousness. The law of God, pointed and positive, had forbidden stealing and all deception, but he continued to cherish sin. As he was not detected and openly rebuked, he grew bolder; warnings had less and less effect upon him, until his soul was bound in chains of darkness. {ST, April 21, 1881 par. 15} [ST, April 21, 1881 par. 16] There are many Achans among the professed people of God today. They have become so familiar with sin that they no longer perceive its heinous character. If just retribution should be visited upon all who are guilty of sins similar to that of Achan, how would the numbers in our churches be lessened! God's eye is upon the sinner, and a righteous Judge will in no case clear the guilty. {ST, April 21, 1881 par. 16} [ST, April 21, 1881 par. 17] The history of Achan teaches the solemn lesson, that for one man's sin, the displeasure of God will rest upon a people or a nation till the transgression is searched out and punished. Sin is corrupting in its nature. One man infected with its deadly leprosy may communicate the taint to thousands. Those who occupy responsible positions as guardians of the people are false to their trust, if they do not faithfully search out and reprove sin. Many dare not condemn iniquity, lest they shall thereby sacrifice position or popularity. And by some it is considered uncharitable to rebuke sin. The servant of God should never allow his own spirit to be mingled with the reproof which he is required to give; but he is under the most solemn obligation to present the word of God, without fear or favor. He must call sin by its right name. Those who by their carelessness or indifference permit God's name to be dishonored by his professed people, are numbered with the transgressor,--registered in the record of Heaven as partakers in their evil deeds. {ST, April 21, 1881 par. 17} [ST, April 21, 1881 par. 18] A deplorable state of coldness and backsliding exists in the Christian world today. The Spirit and power of God seems in a great measure to have departed from his professed people, and the enemy of truth rejoices at their weakness and defects. Infidelity is lifting its proud head, and denying the evidences of Christianity, because of the sins existing among professed followers of Christ. Many who are zealous for the honor of God, feel that he has indeed hid his face from them, but, like Joshua, they are more ready to complain of God than to make diligent search for the sins which have shut out his blessing. {ST, April 21, 1881 par. 18} [ST, April 21, 1881 par. 19] There is need of earnest work to set things in order in the church of God, and it is fully as essential to do this work as it is to preach or to pray. If we would enjoy the favor of God, we must search our own hearts and lives to see if we are not cherishing that which God has cursed. Is there not some unlawful gain placed with our own possessions? Have we robbed God by retaining the portion which should be appropriated to his treasury? Have we withheld from the poor the means which God has given us to supply their necessities? {ST, April 21, 1881 par. 19} [ST, April 21, 1881 par. 20] While we profess to revere and obey God's holy law, are we keeping the first four commandments, which require us to love God supremely? Are we keeping the last six, which teach us to love our neighbor as ourselves? Is there not a cause for our great spiritual weakness, for the lack of fervency and grace and power in preaching God's word? Do we not encourage sin, by failing to meet it with plain and pointed reproof? We may have the clearest understanding of God's word, we may make a high profession of godliness, yet if injustice or iniquity is concealed among us, we need not wonder that our souls are dry and fruitless as a withered branch. {ST, April 21, 1881 par. 20} [ST, April 21, 1881 par. 21] The love of God will never lead to the belittling of sin; it will never cover or excuse an unconfessed wrong. Achan learned too late that God's law, like its author, is unchanging. It has to do with all our acts and thoughts and feelings. It follows us, and reaches every secret spring of action. By indulgence in sin, men are led to lightly regard the law of God. Many conceal their transgressions from their fellow-men, and flatter themselves that God will not be strict to mark iniquity. But his law is the great standard of right, and with it every act of life must be compared in that day when God shall bring every work into judgment, with every secret thing, whether it be good or evil. Purity of heart will lead to purity of life. All excuses for sin are vain. Who can plead for the sinner when God testifies against him? {ST, April 21, 1881 par. 21} [ST, April 21, 1881 par. 22] Through divine grace, all men may live in harmony with the requirements of God's law. It is not enough that we have not blotted the page of life with revolting crimes; unless the record bears witness of noble deeds, of self-denying efforts to save not only our own souls but the souls of others, we shall be found wanting. {ST, April 21, 1881 par. 22} [ST, April 21, 1881 par. 23] The spirit of hatred against reproof is steadily increasing. It is considered uncharitable to deal plainly and faithfully with the erring. Sin is glossed over, and thus blindness has come upon souls until it is impossible for them to discriminate between right and wrong, between sin and holiness. Many have closed their ears to reproof, and hardened their hearts against every influence which would set their sins before them. {ST, April 21, 1881 par. 23} [ST, April 21, 1881 par. 24] We repeat, God holds the church responsible for the sins of its individual members. When coldness and spiritual declension exist, God's people should put away their pride and self-confidence and self-exaltation, and should come to the Lord in sorrow and humility, not charging him with injustice, but seeking wisdom to understand the hidden sins which shut out his presence. {ST, April 21, 1881 par. 24} [ST, April 21, 1881 par. 25] Those who have the true love of God in their hearts will not teach that sin should be handled with gloved hands. The words of God to Joshua contain a solemn lesson for every one who professes to be a follower of Christ, --"Neither will I be with you any more, except ye destroy the accursed thing from among you." {ST, April 21, 1881 par. 25} [ST, May 5, 1881 par. 1] May 5, 1881 The Sin of Achan. By Mrs. E. G. White. (Concluded.) The Lord not only made known to Joshua the cause of Israel's defeat, but gave him definite instructions for the detection and punishment of the criminal: "In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the Lord taketh shall come according to the families thereof: and the family which the Lord shall take shall come by households; and the household which the Lord shall take shall come man by man. And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath, because he hath transgressed the covenant of the Lord, and because he hath wrought folly in Israel." The Lord did not immediately point out the sinner, but left the matter in doubt for a time, that Israel might feel their responsibility for the sins existing among them, and thus be led to searching of heart and humiliation before God. {ST, May 5, 1881 par. 1} [ST, May 5, 1881 par. 2] In the morning the whole congregation assembled before the Lord, and a most solemn and impressive ceremony began. Step by step the investigation went on. Closer and still closer came the fearful test, until Achan was pointed out as the man whose sin had brought upon Israel the wrath of God. {ST, May 5, 1881 par. 2} [ST, May 5, 1881 par. 3] And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him; and tell me now what thou hast done, hide it not from me. And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done. When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them, and behold, they are hid in the earth in the midst of my tent, and the silver under it." A messenger was immediately despatched to the tent; he returned with the spoils, thus establishing the guilt of Achan, and vindicating the justice of God. {ST, May 5, 1881 par. 3} [ST, May 5, 1881 par. 4] For a Babylonish robe and a paltry treasure of gold and silver, Achan consented to sell himself to evil, to bring upon his soul the curse of God, to forfeit his title to a rich possession in Canaan, and lose all prospect of the future, immortal inheritance in the earth made new. A fearful price indeed he paid for his ill-gotten gains. {ST, May 5, 1881 par. 4} [ST, May 5, 1881 par. 5] Shall man declare the judgment upon Achan too severe? God himself pronounced the sentence, and shall not the Judge of all the earth do right? Achan's confession was made too late to be of any value. He saw the armies of Israel return from Ai defeated and disheartened, with thirty-six valiant men sacrificed; yet he did not come forward and confess his sin. He saw Joshua and the elders of Israel bowed to the earth in grief too great for words, their heads covered with dust in token of self-abasement. Had he then made confession, he would have given some proof of true penitence; but he still kept silence. He listened to the proclamation that a great crime had been committed in the camp of Israel, and even heard its character definitely stated. But he had not the honor of God or the good of Israel at heart, and his lips were sealed. Then came the solemn and searching investigation. How his soul thrilled with terror as he saw his tribe pointed out, then his family, and his household! But still he uttered no confession, until the finger of God was placed upon him. {ST, May 5, 1881 par. 5} [ST, May 5, 1881 par. 6] So great had been his hardihood and persistence, that even at the last Joshua feared he would assert his innocence, and thus enlist the sympathy of the congregation and lead them to dishonor God. He would not have confessed, had he not hoped by so doing to avert the consequences of his crime. It was this hope that led to his apparent frankness in acknowledging his guilt and relating the particulars of the sin. In this manner will confessions be made by the guilty when they stand condemned and hopeless before the bar of God, when every case has been decided for life or for death. Confessions then made will be too late to save the sinner. {ST, May 5, 1881 par. 6} [ST, May 5, 1881 par. 7] There are many professed Christians whose confessions of sin are similar to that of Achan. They will, in a general way, acknowledge their unworthiness, but they refuse to confess the sins whose guilt rests upon their conscience, and which have brought the frown of God upon his people. Thus many conceal sins of selfishness, overreaching, dishonesty toward God and their neighbor, sins in the family, and many others which it is proper to confess in public. {ST, May 5, 1881 par. 7} [ST, May 5, 1881 par. 8] Genuine repentance springs from a sense of the offensive character of sin. These general confessions are not the fruit of true humiliation of soul before God. They leave the sinner with a self-complacent spirit to go on as before, until his conscience becomes hardened, and warnings that once aroused him produce hardly a feeling of danger and after a time his sinful course appears right. All too late his sins will find him out, in that day when they shall not be purged with sacrifice nor offering forever. There is a vast difference between admitting facts after they are proved, and confessing sins known only to ourselves and God. {ST, May 5, 1881 par. 8} [ST, May 5, 1881 par. 9] While the Israelites were still encamped on the east side of Jordan, the tribes of Gad and Reuben, seeing that the country was favorable for their occupation of raising sheep and cattle, desired to settle there, and accordingly presented their request to Moses. The great leader was displeased at this request, supposing that these tribes were seeking to avoid the conflicts which their brethren must encounter in dispossessing the Canaanites. He said, "Shall your brethren go to war, and shall ye sit here?" Moses feared that sloth and cowardice, the result of unbelief, prompted this suggestion, and that these tribes would incur the Lord's displeasure. {ST, May 5, 1881 par. 9} [ST, May 5, 1881 par. 10] The men of Gad and Reuben assured their leader that they would not shun the burdens and responsibilities which the Lord had laid upon all Israel. After preparing homes for their families they would take their position beside their brethren, in all their conflicts, until every man had come in possession of his inheritance. Moses consented to this, but fearing that these tribes might yet fail to keep their promise, he added "If ye will not do so, behold, ye have sinned against the Lord, and be sure your sin will find you out." {ST, May 5, 1881 par. 10} [ST, May 5, 1881 par. 11] Here is a lesson which professed Christians at the present day may study with profit. God's displeasure rests upon those who seek only their own ease and temporal prosperity, leaving their brethren to endure hardship and privation and to bear heavy responsibilities in the church. There is an unceasing conflict between the cause of truth and holiness and that of error and ungodliness. All who claim to be children of God must be armed for the battle. God has not left this warfare upon a few soldiers, while the others rest at ease. Said the great apostle, to his Corinthian brethren, "I mean not that other men be eased, and ye burdened." All who profess any interest in the cause of God, the advancement of truth, and the conversion of sinners, should be soldiers in the Lord's army. They should have one interest, one motive, one object, as long as life shall last. The great reason why so little is accomplished in the cause of God is indolence and indifference of his professed people. {ST, May 5, 1881 par. 11} [ST, May 5, 1881 par. 12] "Satan's power is increasing, he is terribly in earnest, knowing that his time is short, he is working with all deceivableness of unrighteousness." Those who would escape his wiles must be vigilant and determined. If we would meet the demands for this time, we must put on the whole armor, and go forth with energy, perseverance, and unswerving faith. In God alone is our strength. Indolence and slothfulness, presumption and self-confidence, will alike bring defeat and destruction. God takes cognizance of the works of all. Those who have sought their ease, and shunned care, anxiety and labor for God's cause, may be sure their sin will find them out. Those who, like Achan, cherish selfishness, avarice and deception, may be sure that God's eye is upon them. As he searched out Achan, he will search them out, as he pronounced a curse upon Achan, he will surely pronounce a curse upon them. {ST, May 5, 1881 par. 12} [ST, May 5, 1881 par. 13] Some may claim that these severe denunciations belong only to the Jewish age, that we are now in a dispensation of mercy rather than of wrath and condemnation. But New Testament history presents many instances which show that the same sins which brought the wrath of God upon his people anciently will bring his wrath upon his church today. {ST, May 5, 1881 par. 13} [ST, May 5, 1881 par. 14] John the Baptist, addressed the scribes and Pharisees, who made high claims to learning and piety: "Ye generation of vipers who hath warned you to flee from the wrath to come? bring forth therefore, fruits worthy of repentance." And although Christ had such a love for humanity, as was never possessed by man or angel, he uttered the fearful sentence, "And thou Capernaum, which art exalted unto heaven ï¼»in light and privilegeï¼½ shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee." {ST, May 5, 1881 par. 14} [ST, May 5, 1881 par. 15] The judgment visited upon Ananias and Sapphira was to be a warning to the church through all time. The sin committed by these persons was similar to that of Achan, and the power of God searched them out and brought swift retribution upon them. He who bade Joshua, rise from his position of humiliation and search within the camp of Israel for the reason of their defeat, the same Jesus searched out the hidden iniquity of Ananias and his wife and told Peter what course he must pursue toward them. {ST, May 5, 1881 par. 15} [ST, May 5, 1881 par. 16] While the servants of God are in constant danger of indulging a zeal that is wholly human, and while great harm is done by those who seem to be in their element in censuring, reproving, and condemning their brethren, there is fully as great danger of going to the opposite extreme, and making the sum and substance of Christian duty consist in love. The apostle Paul writes to his son Timothy, "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." This work is just as essential to the prosperity of the church as is the exercise of gentleness, forbearance and love. Those who are consecrated to God will be as faithful to reprove and rebuke sin with all long-suffering and doctrine, as to comfort and encourage the desponding, and strengthen the weak. All who love God will show their abhorrence of sin. {ST, May 5, 1881 par. 16} [ST, May 12, 1881 par. 1] May 12, 1881 A Praiseworthy Example. By Mrs. E. G. White. After Joshua had executed the divine sentence upon Achan, and had thus turned away from Israel the wrath of God, he was commanded to marshal all the men of war and again advance against Ai. The armies of Heaven now fought for Israel, and their enemies were put to flight. {ST, May 12, 1881 par. 1} [ST, May 12, 1881 par. 2] Mindful that their only hope was in obedience to God, Joshua now assembled all the people as Moses had commanded, and rehearsed to them the blessings which would follow their obedience to the law, and the curses that would fall upon them should they disregard it. Then he repeated before them the law of ten commandments, and also all the statutes and precepts which Moses had recorded. Again Joshua led Israel forth to battle with their enemies. The Lord wrought mightily for his people, and their armies pressed forward, gaining fresh courage with every victory. {ST, May 12, 1881 par. 2} [ST, May 12, 1881 par. 3] Seven years after their entrance into the promised land the whole congregation assembled, and the sacred tabernacle, which had been so long borne with them in their journeyings, was permanently set up at Shiloh. The land was now divided among the several tribes, and the conquest went on with renewed vigor, until "Joshua took the whole land, according to all that the Lord said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war." The glorious promises which God had made to Israel had been fulfilled. "There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass." {ST, May 12, 1881 par. 3} [ST, May 12, 1881 par. 4] Joshua now summoned the men of war who had chosen their inheritance on the east side of Jordan, and commended them for their courage and fidelity. They had fully kept their pledge to Moses, having shared all the conflicts of their brethren, and now they were at liberty to return to their families and their homes. {ST, May 12, 1881 par. 4} [ST, May 12, 1881 par. 5] As these tribes were to dwell at a distance from the tabernacle, Joshua feared that they might lose their interest in its services and thus be led to depart from God. With deep solicitude he exhorted them: "Take diligent heed to do the commandment and the law which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul." {ST, May 12, 1881 par. 5} [ST, May 12, 1881 par. 6] When these tribes had returned to their possessions, they united to erect a large altar near the place where the Israelites had miraculously crossed the river. This altar was not designed for sacrifice or worship, but simply as a witness that, although separated by the river, they were of the same faith as their brethren on the other side, and were entitled to equal privileges in the tabernacle at Shiloh and the services there performed. {ST, May 12, 1881 par. 6} [ST, May 12, 1881 par. 7] Although those who engaged in erecting this altar were actuated by the most worthy motives, yet it threatened to cause serious difficulty between them and their brethren across the Jordan; for the latter, hearing what had been done, supposed that this altar was designed to take the place of the tabernacle at Shiloh, and that it would thus lead the people away from the true faith and bring the wrath of God upon the whole nation. {ST, May 12, 1881 par. 7} [ST, May 12, 1881 par. 8] The congregation of Israel became excited and indignant, and determined to make war upon the offenders at once. But men of caution suggested the better plan of sending a representative from each tribe to require an explanation of their motive in erecting this altar. Phinehas the high priest, and ten princes, one from each tribe, were sent. They considered the guilt of their brethren already proved, and met them with sharp rebuke. They accused them of rebelling against the Lord, and bade them remember how the wrath of God had been visited upon Israel for joining themselves to Baal-Peor. Notwithstanding the terrible judgments upon the guilty on that occasion, many were still cherishing the same sins, and Phinehas and his companions feared that their brethren, being surrounded by the worshipers of this idol, might again be led to partake of their iniquity. {ST, May 12, 1881 par. 8} [ST, May 12, 1881 par. 9] The Lord had positively commanded that no sacrifice should be offered except at the door of the tabernacle. In behalf of all Israel, Phinehas stated to the children of Gad and Reuben that if they were unwilling to abide in that land without an altar for sacrifice and worship, they would be welcomed to a share in the possessions and privileges of their brethren on the other side. Again he warned them not to depart from God. Achan and his whole family had perished because they transgressed the commandment of the Lord, and for that one man's sin, all the congregation of Israel had suffered. What, then, would be the dire result if that large company should be disobedient to God? {ST, May 12, 1881 par. 9} [ST, May 12, 1881 par. 10] The Reubenites and their associates courteously permitted Phinehas to finish his discourse before attempting to make their defense. Then they replied to his accusation in a manner which not only does them the highest credit, but teaches a forcible lesson of Christian forbearance. They expressed no anger or resentment at the ungrounded suspicions and sharp rebukes of their brethren; but in the most sincere and solemn manner they declared their innocence, and appealed to the Lord, who knew their hearts, to testify against them if they were at fault, declaring that if guilty of the sin attributed to them, their lives would justly be forfeited. {ST, May 12, 1881 par. 10} [ST, May 12, 1881 par. 11] Then they proceeded to explain their motives and intentions in the building of the altar. They had feared that in future years their children might be excluded from the tabernacle by their brethren on the other side, as having no part in Israel. Then this altar, erected after the pattern of the altar of the Lord at Shiloh, would be a witness that its builders were also worshipers of the living God. {ST, May 12, 1881 par. 11} [ST, May 12, 1881 par. 12] The ambassadors readily accepted this candid explanation and expressed great joy that the hearts of their brethren were still true to the God of Jacob. The tidings were immediately carried back to the congregation of Israel, and all thoughts of war were dismissed, and the people united in heartfelt rejoicing and praise to God. {ST, May 12, 1881 par. 12} [ST, May 12, 1881 par. 13] Had the suspected tribes stood upon their dignity and answered their accusers in a defiant manner, war would have been the result, and many lives must have been sacrificed. But their willingness to explain, their forbearance and courtesy, settled everything without a rupture. {ST, May 12, 1881 par. 13} [ST, May 12, 1881 par. 14] Upon their altar the children of Gad and Reuben now placed an inscription pointing out the purpose for which it was erected, and they said, "It shall be a witness between us that the Lord is God." Thus they sought to prevent future misunderstanding concerning their religious faith and their connection with Israel, and to remove anything which might be a source of stumbling to their brethren. {ST, May 12, 1881 par. 14} [ST, May 12, 1881 par. 15] The difficulties and misunderstandings that still arise among the people of God are often similar in their nature and results to those that threatened to prove so disastrous to Israel. The ten tribes were filled with fear lest the people whom God had accepted as his own, should become divided in interest and worship, hence their promptness in rebuking at once the supposed defection of their brethren. Yet in that very effort to maintain the honor of God and the purity of Israel, we see what serious and even fatal results might have followed from a simple misunderstanding. {ST, May 12, 1881 par. 15} [ST, May 12, 1881 par. 16] Men who were honestly seeking to promote the cause of true religion were misjudged and severely reprimanded. The wisdom manifested in their course under these trying circumstances is worthy of imitation. What great evils might be averted if such a course were followed by the members of all our churches. An individual may be unjustly suspected or censured by his brethren, but he should not for this reason yield to anger, or cherish a desire for retaliation. Such an occasion furnishes an opportunity for the development of the precious grace of meekness and forbearance. {ST, May 12, 1881 par. 16} [ST, May 12, 1881 par. 17] Care should be exercised by all Christians, to shun the two extremes, of laxness in dealing with sin on the one hand, and harsh judgment and groundless suspicion on the other. The Israelites who manifested so much zeal against the men of Gad and Reuben remembered how, in Achan's case, God had rebuked the lack of vigilance to discover the sins existing among them. Then they resolved to act promptly and earnestly in the future; but in seeking to do this they went to the opposite extreme. Instead of meeting their brethren with censure, they should first have made courteous inquiry to learn all the facts in the case. {ST, May 12, 1881 par. 17} [ST, May 12, 1881 par. 18] There are still many who are called to endure false accusation. Like the men of Israel, they can afford to be calm and considerate, because they are in the right. They should remember with gratitude that God is acquainted with all that is misunderstood and misinterpreted by men, and they may safely leave all in his hands. He will as surely vindicate the cause of those who put their trust in him, as he searched out the hidden guilt of Achan. {ST, May 12, 1881 par. 18} [ST, May 12, 1881 par. 19] How much of evil would be averted, if all, when falsely accused, would avoid recrimination, and in its stead employ mild, conciliating words. And at the same time, those who in their zeal to oppose sin have indulged unjust suspicions, should ever seek to take the most favorable view of their brethren, and should rejoice when they are found guiltless. {ST, May 12, 1881 par. 19} [ST, May 12, 1881 par. 20] The great diversity of religious faith, and the alienation of feeling existing among professed Christians, are serious hindrances to the progress of the gospel. Happy will it be for God's people when they shall be able to unite zeal and firmness with meekness and forbearance. As religious controversies are usually conducted, they are productive of more harm than good. In many cases there is manifested so little Christian humility and forbearance that the unbeliever is confirmed in his doubts and prejudices. Sinners are gratified to see the differences and animosities existing among the professed followers of Christ. Many of the unconverted point to these wrongs to excuse their own neglect. {ST, May 12, 1881 par. 20} [ST, May 12, 1881 par. 21] It is the will of God that union and harmony should exist among his people. Our Saviour prayed that his disciples might be one, as he is one with the Father. It should be our constant aim to reach this state of unity; but to do this we are not to sacrifice one principle of truth. It is through obedience to the truth that we are to be sanctified; for while Jesus prayed that his followers might be one, he prayed also, "Sanctify them through thy truth; thy word is truth." We are exhorted to keep the unity of the spirit in the bonds of peace. This is the evidence of our discipleship. "By this shall all men know that ye are my disciples, if ye have love one to another;" and conversely, our Saviour desired that his disciples might be one, that the world might know that the Father had sent him. What a thought! that the love and unity among Christians are presented as proof of our Saviour's divine mission to the world. {ST, May 12, 1881 par. 21} [ST, May 19, 1881 par. 1] May 19, 1881 Joshua's Farewell Address. By Mrs. E. G. White. Under the leadership of Joshua, the Israelites as a nation maintained their allegiance to God, and his blessing attended them. Among the wooded hills and fertile valleys of the promised land, doubly attractive after the long desert wanderings, the chosen tribes dwelt safely; and the years passed on, peaceful and prosperous. {ST, May 19, 1881 par. 1} [ST, May 19, 1881 par. 2] As Joshua felt the infirmities of age stealing upon him, and realized that his labors must soon cease, he assembled the elders, the judges, and the officers of Israel, that he might communicate to them his last warnings and admonitions. The people looked upon the form of their veteran general, who had led them on from victory to victory, and they were ready to ascribe to him the honor of placing them in possession of that good land. But, like his great predecessor, Joshua showed them that their enemies had been conquered because the Lord had fought for Israel, and that God alone should have all the glory. {ST, May 19, 1881 par. 2} [ST, May 19, 1881 par. 3] Although the Canaanites had been subdued, they still possessed a considerable portion of the land promised to Israel; and Joshua exhorted his people not to settle down at ease, and forget the Lord's command to utterly dispossess these idolatrous nations. Lest the Israelites should be disheartened, he assured them that if they would be true to God, his presence and power would attend them in their future conflicts as in the past. He earnestly sought to inspire their hearts with faith and courage. "Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left." {ST, May 19, 1881 par. 3} [ST, May 19, 1881 par. 4] He repeated the instructions given by Moses, that they were to form no allegiance with the idolatrous nations that God had appointed to utter destruction. They were forbidden to manifest the least respect for the gods of the heathen, to take oath by their names, or to join in their worship in any manner. They were warned that familiarity with idolatry would remove their abhorrence of it, and would expose them to God's displeasure. {ST, May 19, 1881 par. 4} [ST, May 19, 1881 par. 5] We are in as great danger from contact with infidelity as were the Israelites from intercourse with idolaters. The productions of genius and talent too often conceal the deadly poison. Under an attractive guise, themes are presented and thoughts expressed that attract, interest, and corrupt the mind and heart. Thus, in our Christian land, piety wanes, and skepticism and ungodliness are triumphant. {ST, May 19, 1881 par. 5} [ST, May 19, 1881 par. 6] The Israelites were exhorted to make the Lord first in their thoughts and affections, and to cleave unto him as their source of strength. "For the Lord hath driven out from before you great nations and strong; but as for you, no man hath been able to stand before you unto this day." Joshua reiterated the words of Moses: "One man of you shall chase a thousand; for the Lord your God, he it is that fighteth for you, as he hath promised you." {ST, May 19, 1881 par. 6} [ST, May 19, 1881 par. 7] He warned the people that if they should in any manner unite with the remnant of the heathen nations still among them, and contract marriages with them, the protecting care of God would surely be removed from Israel, and those very nations would be the instruments of their punishment. "They shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you." {ST, May 19, 1881 par. 7} [ST, May 19, 1881 par. 8] Joshua declared to the people that his work among them was done; for he was soon to die. He appealed to themselves as witnesses that God had faithfully fulfilled his promises to them. "And ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof." He assured them that as the Lord had fulfilled his promises, so would he fulfill his threatenings. If they were disobedient to his requirements, he would destroy them, as he had destroyed their enemies. {ST, May 19, 1881 par. 8} [ST, May 19, 1881 par. 9] The Lord has not changed. His character is the same today as in the days of Joshua. He is true, merciful, compassionate, faithful in the performance of his word, both in promises and threatenings. One of the greatest dangers that besets the people of God today, is that of association with the ungodly; especially in uniting themselves in marriage with unbelievers. With many, the love for the human eclipses the love for the divine. They take the first step in backsliding by venturing to disregard the Lord's express command; and complete apostasy is too often the result. It has ever proved a dangerous thing for men to carry out their own will in opposition to the requirements of God. Yet it is a hard lesson for men to learn that God means what he says. {ST, May 19, 1881 par. 9} [ST, May 19, 1881 par. 10] As a rule, those who choose for their friends and companions, persons who reject Christ and trample upon God's law, eventually become of the same mind and spirit. We should ever feel a deep interest in the salvation of the impenitent, and should manifest toward them a spirit of kindness and courtesy; but we can safely choose for our friends only those who are the friends of God. {ST, May 19, 1881 par. 10} [ST, May 19, 1881 par. 11] Those who make the word of God their rule of life are hated by the world. The ungodly are not willing to have their consciences aroused; and the silent example of Christ's true followers is a constant reproof. There are many professed Christians who partake of the spirit of the world, and love its friendship. But none need be deceived by their example; for the word of truth declares that the friendship of the world is enmity with God. Those who take human feeling and human reasoning for their guide, will as surely separate from the wisdom of God, as did ancient Israel when they forsook the Lord to serve Baal and Ashtaroth. {ST, May 19, 1881 par. 11} [ST, May 19, 1881 par. 12] Once more, before his final removal from the people of his care, Joshua assembled the chosen tribes to speak to them the words of God. He rehearsed before them their own history and the history of their fathers from the days of Abraham. He did not conceal their errors and mistakes; and with earnestness and gratitude he dwelt upon the dealings of God with them. He reminded them that it was not their own strength or valor which had given them the land of Canaan. God himself had said, "I have given you a land for which ye did not labor, and cities which ye built not, and ye dwell in them. Of the vineyards and olive-yards which ye planted not, do you eat." {ST, May 19, 1881 par. 12} [ST, May 19, 1881 par. 13] In view of all that God had done for them, Joshua exhorted the people, "Now therefore fear the Lord, and serve him in sincerity and in truth; and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord." The human mind is naturally inclined to dwell upon the things which are seen and heard, and to neglect the things which are unseen. The Lord had done marvelous things for his people in the manifesting of his power as the only true and living God; yet many had been led astray by the Satanic delusion that God might be represented by material objects, the works of men's hands. By the contemplation of these things, their minds were diverted from God. {ST, May 19, 1881 par. 13} [ST, May 19, 1881 par. 14] Among the multitudes that came up out of Egypt were many who had been worshipers of idols; and such is the power of habit that the practice was secretly continued, to some extent, even after the settlement in Canaan. Joshua was sensible of this evil among the Israelites, and he clearly perceived the dangers that would result. He earnestly desired to see a thorough reformation among the Hebrew host. He knew that unless the people took a decided stand to serve the Lord with all their hearts, they would continue to separate themselves farther and farther from him. Then would the Lord remove his protecting care, and suffer them to be driven out and scattered, by the very people whom he had commanded them to destroy. {ST, May 19, 1881 par. 14} [ST, May 19, 1881 par. 15] Said Joshua, "And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites in whose land ye dwell. But as for me and my house, we will serve the Lord." Joshua endeavored to show the people that God's requirements were just and merciful. He would lead them to serve him, not by compulsion, but willingly. Love to God is the very foundation of pure and undefiled religion. To engage in his service as an unpleasant task, merely from hope of reward or fear of punishment, would bring no sweet peace, no assurance of God's favor. {ST, May 19, 1881 par. 15} [ST, May 19, 1881 par. 16] While a portion of the Hebrew host were spiritual worshipers, many were mere formalists; no zeal or earnestness characterized their service. Some were idolaters at heart, who would be ashamed to acknowledge themselves as such. Joshua urged them to consider in all its bearings the important matter which he had set before them, and to decide if they really desired to live as did the idolatrous nations around them. If it seemed evil to them to serve the Lord, if his requirements seemed a grievous exaction, he bade them that day choose whom they would serve,--the idols worshiped by their fathers from whom Abraham was called out, or the gods of the Amorites, "in whose land ye dwell." {ST, May 19, 1881 par. 16} [ST, May 19, 1881 par. 17] In these last words was a keen rebuke to the idolatry of Israel. The gods of the heathen had no power to bestow peace or prosperity. Their worshipers had ascribed to them praise and honor for all the bounties bestowed by the mercy and love of God. Hence the Lord had removed from them his blessing, and had left them to the mercies of the gods in whom they trusted. That wicked people had been destroyed; and the good land which they once possessed, had been given to God's people. Then what suicidal folly for Israel to choose the gods for worshiping whom the Amorites had been destroyed! {ST, May 19, 1881 par. 17} [ST, May 19, 1881 par. 18] When a man comes to his right mind, he begins to reflect upon his relation to his Maker. It is moral madness to prefer the praise of men to the favor of God, the rewards of iniquity to the treasures of Heaven, the husks of sin to the spiritual food God gives his children. Yet how many who display intelligence and shrewdness in worldly things, manifest an utter disregard to those things that pertain to their eternal interest. {ST, May 19, 1881 par. 18} [ST, May 19, 1881 par. 19] Joshua assured the Israelites that of themselves they could not serve the Lord. The natural heart is a battle-field, upon which there is a constant warfare; conscience seeking to hold sway, and passion also struggling for the victory. God would not grant them his favor and support while they persisted in transgression. If they honored him, he would honor them. If they should forsake him, and serve strange gods, he would forsake them. As God is a being of perfect truth and holiness, it was impossible for them to serve him and yet continue in sin; for he could not unite with iniquity. Only by thorough repentance and reformation of life, could they hope to secure the divine favor. {ST, May 19, 1881 par. 19} [ST, May 19, 1881 par. 20] God's plan for the salvation of men, is perfect in every particular. If we will faithfully perform our allotted part, all will be well with us. It is man's apostasy that causes discord, and brings wretchedness and ruin. God never uses his power to oppress the creatures of his hand. He never requires more than man is able to perform; never punishes his disobedient children more than is necessary to bring them to repentance; or to deter others from following their example. Rebellion against God is inexcusable. {ST, May 19, 1881 par. 20} [ST, May 19, 1881 par. 21] The judgments of God quickly following upon transgression, his counsels and reproofs, the manifestations of his love and mercy, and the oft-repeated exhibitions of his power,--all were a part of God's plan to preserve his people from sin, to make them pure and holy, that he might be their strength and shield and their exceeding great reward. But the persistent transgressions of the Israelites, their readiness to depart from God, and their forgetfulness of his mercies, showed that many had chosen to be servants of sin, rather than children of the Most High. {ST, May 19, 1881 par. 21} [ST, May 19, 1881 par. 22] God had created them, Christ had redeemed them. From the house of bondage their cry of anguish went up to the throne of God, and he put forth his arm to rescue them; for their sake, bringing desolation upon the whole land of Egypt. He had granted them high honors. He had made them his peculiar people, and had showered upon them unnumbered blessings. If they would obey him, he would make them a mighty nation,--a praise and excellence in all the earth. God designed to magnify his name through his chosen people, by showing the vast difference existing between the righteous and the wicked, the servants of God and the worshipers of idols. {ST, May 19, 1881 par. 22} [ST, May 19, 1881 par. 23] Joshua sought to show his people the inconsistency of their course of backsliding. He wished them to feel that the time had come to make a decided change, to put away every vestige of idolatry, and to turn to the Lord with full purpose of heart. He endeavored to impress upon their minds the fact that open apostasy would not be more offensive to God than hypocrisy, and a lifeless form of worship. {ST, May 19, 1881 par. 23} [ST, May 19, 1881 par. 24] If the favor of God was worth anything, it was worth everything. Thus Joshua had decided; and after weighing the whole matter, he had determined to serve him with full purpose of heart. And more than this, he would endeavor to induce his family to pursue the same course. {ST, May 19, 1881 par. 24} [ST, May 19, 1881 par. 25] God said of Abraham, "I know him, that he will command his children and his household after him, and they shall keep the ways of the Lord to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him." The promises of God to Abraham and his posterity, and through Christ to the nations of the earth, may appear to have been unconditional. But such was not the case. Whether Abraham would share in their fulfillment, was determined by the course which he pursued. The Lord approved his faithfulness in the government of his household. Abraham firmly restrained evil, and endeavored by precept and example to promote justice and godliness among them. Thus he worked in harmony with God, faithfully performing his part in the great plan. {ST, May 19, 1881 par. 25} [ST, May 19, 1881 par. 26] Our dangers are similar to those which threatened the prosperity of ancient Israel. The oft-repeated warnings against idolatry addressed to the Hebrew host, are no less applicable to us. Everything which leads the affections away from God is an idol, and betrays us into sin. If we serve God willingly and joyfully, preferring his service to the service of sin and Satan; if we choose him, openly and boldly turning from all the attractions and vanities of the world, we shall enjoy his blessing in this life, and shall dwell forever in his presence in the future life. {ST, May 19, 1881 par. 26} [ST, May 19, 1881 par. 27] The Lord our God is a jealous God. He is just and holy He will not be trifled with. He reads a deceptive heart. He abhors a double mind. He hates lukewarmness. We cannot serve God and mammon, for they are antagonistic. {ST, May 19, 1881 par. 27} [ST, May 26, 1881 par. 1] May 26, 1881 The Stone of Witness. By Mrs. E. G. White. Joshua's farewell address to Israel produced a deep impression upon them. They knew that they were listening to his dying testimony, and that no feeling of pride, ambition, or self-interest could influence him. By long experience, the aged leader had learned how to most effectually reach the hearts of the people. He realized the importance of the present opportunity, and improved it to the utmost. {ST, May 26, 1881 par. 1} [ST, May 26, 1881 par. 2] His earnest appeals called forth the response: "God forbid that we should forsake the Lord, to serve other gods; for the Lord our God, he it is that brought us up, and our fathers, out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed. And the Lord drave out from before us all the people, even the Amorites which dwelt in the land; therefore will we also serve the Lord, for he is our God." {ST, May 26, 1881 par. 2} [ST, May 26, 1881 par. 3] Still Joshua warned the people to make no rash promises which they would be unwilling to fulfill, but to carefully consider the matter, and decide upon their future course. "If ye forsake the Lord, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good." Thus faithfully he sought to arouse them to a higher sense of God's claims upon them, and a deeper conviction that their only safety was in obedience to his law. {ST, May 26, 1881 par. 3} [ST, May 26, 1881 par. 4] The congregation answered with one accord, "We will serve the Lord. And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him. And they said, We are witnesses. Now therefore put away (said he) the strange gods which are among you, and incline your heart unto the Lord God of Israel. And the people said unto Joshua, The Lord our God will we serve, and his voice will we obey." {ST, May 26, 1881 par. 4} [ST, May 26, 1881 par. 5] This solemn covenant was recorded in the book of the law, to be sacredly preserved. Joshua then set up a great stone under an oak that was by the sanctuary of the Lord. "And Joshua said unto all the people, Behold this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God." Here Joshua plainly declares that his instructions and warnings to the people were not his own words, but the words of God. This great stone would stand to testify to succeeding generations of the event which it was set up to commemorate, and would be a witness against the people, should they ever again degenerate into idolatry. {ST, May 26, 1881 par. 5} [ST, May 26, 1881 par. 6] Israel was the Lord's peculiar treasure. The high estimation in which he held them is shown by the mighty miracles wrought in their behalf. As a father would deal with a beloved son, so had the Lord succored, disciplined, and chastened Israel. He sought to inspire in their hearts that love for his character and requirements which would lead to willing obedience. {ST, May 26, 1881 par. 6} [ST, May 26, 1881 par. 7] Through his people Israel, God designed to give to the world a knowledge of his will. His promises and threatenings, his instructions and reproofs, the wonderful manifestations of his power among them, in blessings for obedience, and judgment for transgression and apostasy,--all were designed for the education and development of religious principle among the people of God until the close of time. Therefore it is important that we acquaint ourselves with the history of the Hebrew host, and ponder with care the dealings of God with them. {ST, May 26, 1881 par. 7} [ST, May 26, 1881 par. 8] The words which God spoke to Israel by his Son were spoken for us also in these last days. The same Jesus who, upon the mount, taught his disciples the far-reaching principles of the law of God, instructed ancient Israel from the cloudy pillar and from the tabernacle, by the mouth of Moses and Joshua. The lessons were the same,--that love for God would lead to purity of heart, and would be manifested in good works. {ST, May 26, 1881 par. 8} [ST, May 26, 1881 par. 9] Those who place in contrast the teachings of Christ when he was upon the earth, and the principles of true religion as taught in the days of Moses, know not what they assert. Christ cannot be arrayed against himself. When he was upon earth, our Saviour made sinners feel that they could not trample upon the law of God with impunity. The same lesson was taught to ancient Israel. In the days of Moses sin could be pardoned only through the atoning sacrifice of the Son of God. Jesus taught the same when he walked as a man among the children of men. {ST, May 26, 1881 par. 9} [ST, May 26, 1881 par. 10] Religion in the days of Moses and Joshua was the same as religion today. When Christ dwells in the heart, his spirit will be manifested in the life. It will be calm, patient, noble, and unselfish. The marked contrast which exists between the lives of those who serve God and those who serve him not is a constant rebuke to the sinner. The world rejected Christ because his life was in such marked contrast to their own. In every generation, those who are seeking to follow his example will be distinct from the world. {ST, May 26, 1881 par. 10} [ST, May 26, 1881 par. 11] By various means the Lord has sought to preserve the knowledge of his dealings with the children of men. Moses, just prior to his death, not only rehearsed to Israel the important events in their history, but at the command of God he embodied them in sacred verse. Thus the glorious and thrilling scenes of Israel's triumph, the sublime and awful manifestations of infinite majesty and power, the divine requirements, promises, and threatenings, clothed with all the beauty of poetic genius, were to be present for all the generations to come. Thus the record of God's requirements and his dealings with Israel would not appear uninteresting or repulsive, but attractive and entertaining. {ST, May 26, 1881 par. 11} [ST, May 26, 1881 par. 12] The people of Israel were required to commit to memory this poetic history, and to teach it to their children and their children's children. It was to be chanted by the congregation when assembled for worship, and to be repeated by the people as they went in and out about their daily duties. This song was not only historical, but prophetic. It recounted the wonderful dealings of God with his people in the past, and also foreshadowed the great events of the future, the final victory of the faithful when Christ shall appear the second time in power and glory. {ST, May 26, 1881 par. 12} [ST, May 26, 1881 par. 13] It was the imperative duty of parents to so impress these words upon the susceptible minds of their children, that they might never be forgotten. "Put it in their mouths, that this song may be a witness for me against the children of Israel. For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination which they go about, even now, before I have brought them into the land which I sware." {ST, May 26, 1881 par. 13} [ST, May 26, 1881 par. 14] In after generations, this prophetic song would explain the dealings of God with his people, and reveal the cause of their dispersed and scattered condition. Thus would it vindicate the justice of God, and establish the divine inspiration of Moses. It would condemn the wickedness of Israel, and would ever be a convicting power to call them back to their allegiance to God as the only hope of deliverance. {ST, May 26, 1881 par. 14} [ST, May 26, 1881 par. 15] The great stone set up by Joshua was to stand as a constant reminder to Israel of the covenant which they had made with God, and a silent witness of their faithfulness or apostasy. So also the song of Moses was to testify against them, should they depart from God. Many of the Israelites were unacquainted with the books of Moses. But it was the purpose of God that this inspired song should awaken in thoughtful minds a desire to learn more of God's wonderful dealings with his people, and lead to the study of his revealed word. Thus would they be led to realize the goodness of God toward them, and their duty to love, and obey, and worship him. {ST, May 26, 1881 par. 15} [ST, May 26, 1881 par. 16] If it was necessary for God's ancient people to often call to mind his dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in his word,--truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The word of God presents special truths for every age. The dealings of God with his people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out his people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from Heaven. What is truth? should ever be our inquiry. {ST, May 26, 1881 par. 16} [ST, May 26, 1881 par. 17] The prophetic word shows clearly that we are living near the close of this world's history, and that we may soon expect the coming of the Son of man in the clouds of Heaven. As the Israelites journeyed toward the earthly Canaan, so are we pressing onward to reach the heavenly Canaan. The history of their backslidings is repeated among the people of God today. Faith and piety are waning. Many who once loved the appearing of Christ, are setting their affections upon this world, and are conforming to its habits and customs. The fear of God is not kept before the mind, and the natural desires and inclinations gain control. {ST, May 26, 1881 par. 17} [ST, May 26, 1881 par. 18] The apostle presents before us the history of the children of Israel, and states that these things are written for our admonition, upon whom the ends of the world are come. He exhorts us not to lust after evil things as they lusted. The very same enemy that tempted the people of God in ancient times, will tempt his people in these last days. We should be earnest, active, and vigilant, in making ready for the appearing of our Lord. Every device will be employed to lead men away from God. Infidelity is exerting itself to the utmost. The present age is characterized by intense earnestness and activity in worldly pursuits; but zeal and energy in the service of God are sadly deficient. {ST, May 26, 1881 par. 18} [ST, May 26, 1881 par. 19] In the days before the flood, the people were so engrossed in worldly things, and so corrupted by iniquity, that the Spirit of God ceased to strive with men. When God's word loses its power upon the people, a Satanic infatuation leads them in direct opposition to his revealed will. Christians are absorbed in the questions, What shall we eat, and what shall we drink? and wherewithal shall we be clothed? When the energies are employed in buying and selling, planting and building, to the neglect of eternal interests; when the truth of God addressed to the ear ceases to impress the mind or affect the heart, the preaching is in vain; the hearing is in vain. Then indeed will the condition of the world become as it was in the days of Noah. {ST, May 26, 1881 par. 19} [ST, May 26, 1881 par. 20] Many of the things of this life which are a blessing when temperately enjoyed, become a curse when their use is carried to excess. The dressing mania is a device of Satan. Love of dress is an idolatrous shrine at which the women of this age are worshiping. They are so fully occupied with outward display, that they have no time to pray, no time to become acquainted with the Scriptures, no time to improve the talents which God has given them. They have no time to cleanse the soul-temple from its idolatrous shrines; and at last the Spirit ceases to strive with many, and they go down to the grave unprepared. The temptation to idolatry is even greater today than in the days of Israel. {ST, May 26, 1881 par. 20} [ST, May 26, 1881 par. 21] Concerning the last days, our Saviour asks the significant question: "When the Son of man cometh, shall he find faith on the earth?" The Scriptures declare that as it was in the days of Noah, before the judgments of God fell upon the corrupt inhabitants, so shall it be in the last days, just prior to the pouring out of God's unmingled wrath upon the earth. Men will be living a godless life, professing to be Christians, but by their acts contradicting their profession. They will be heady, high-minded, lovers of pleasures more than lovers of God. Is not this idolatry? and is not the guilt of God's professed people as much greater than was that of ancient Israel, as the light which we enjoy is greater than theirs? {ST, May 26, 1881 par. 21} [ST, May 26, 1881 par. 22] God would have his ministers in this dispensation keep before the people, not only the mercy and love of Christ, but the doctrines of the Bible. These should be presented in simple language, adapted to the comprehension of children. Let the young be faithfully instructed in the truths of God's word. The history of the past, the present, and the future, as revealed in the sacred Scriptures, should be taught in a pleasing, yet serious manner. Let the dealings of God with his people be rehearsed again and again, until the youth become familiar with the record. {ST, May 26, 1881 par. 22} [ST, May 26, 1881 par. 23] The lives and teachings of Christian parents should be in marked contrast with those of unbelievers. Worldlings teach their children to love display, and to bow to the idol of fashion. They sacrifice themselves and their children upon this altar of Moloch. But Christians who profess to be seeking the heavenly Canaan, should obey the instructions of the Bible. We urge modern Israel to lay aside their ornaments, their jewels of silver and gold and precious stones, to put off their costly-apparel, and to seek for the inward adorning, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. Let children be educated, not to become devotees of fashion, but to be servants of God. {ST, May 26, 1881 par. 23} [ST, May 26, 1881 par. 24] If it was important for Israel to teach their children of the wonderful works of God, his character and requirements, it is important that we put forth at least equal efforts to teach our children the same truths. {ST, May 26, 1881 par. 24} [ST, June 2, 1881 par. 1] June 2, 1881 The Angel's Reproof. By Mrs. E. G. White. Although the last admonitions of Joshua, and the solemn covenant which Israel had made with God, seemed to make a deep impression upon them, yet time soon proved that the influence was not permanent. After the death of their leader and of the elders who were associated with him, the people began gradually to relapse into idolatry. {ST, June 2, 1881 par. 1} [ST, June 2, 1881 par. 2] Joshua had not been permitted to drive out all the inhabitants of the land. A remnant of the heathen nations was spared for a time, that the Lord might through them test the faith and obedience of his people, and that those whose hearts were cherishing idolatry might be revealed and punished. {ST, June 2, 1881 par. 2} [ST, June 2, 1881 par. 3] The generation that succeeded Joshua were directed to carry forward the work which he had left unfinished; but they did not obey the divine command to utterly destroy the heathen. Some of the tribes made war on the Canaanites, but failing to receive the help which they should have had from their brethren, they became weary of the conflict, and spared their most dangerous enemies. Frequent intercourse soon removed all fear of danger; and now the Israelites took another step in transgression, by connecting themselves in marriage with the heathen. When this was done, the difficulties of the situation were greatly increased. It was no easy matter to make war with relatives, and to extirpate or banish their own kindred. {ST, June 2, 1881 par. 3} [ST, June 2, 1881 par. 4] By their disregard of God's command, the Israelites had woven for themselves a net in which their feet were soon entangled. Ere long, many of the Hebrews were induced to attend heathen festivals. Lascivious songs and licentious indulgence, formed a prominent part in the idolatrous worship. Exposed to these contaminating influences, the Israel of God steadily became corrupted. In imitation of the gods of the heathen, images were made to represent Jehovah, and thus idolatry spread like a plague throughout the land. {ST, June 2, 1881 par. 4} [ST, June 2, 1881 par. 5] The evil made little headway until the generation was extinct which had made the covenant with God; but the parents had prepared the way for the apostasy of their children. God's commandments had been disregarded, his safeguards removed, his barriers broken down. {ST, June 2, 1881 par. 5} [ST, June 2, 1881 par. 6] The correct and simple habits of the Hebrews had preserved them in physical health; but association with the heathen had led to the indulgence of appetite and sensual passions; and this had lessened physical strength, and enfeebled the mental and moral powers. God removed his protecting care and support, and the Israelites were no longer able to contend with their enemies. Soon they were brought into subjection to the very nations whom through God they might have subdued. {ST, June 2, 1881 par. 6} [ST, June 2, 1881 par. 7] The Lord did not permit the sins of his people to pass without rebuke. There were still faithful worshipers in Israel; and many others, from habit and early association, attended the worship of God at the tabernacle. A large company were assembled upon the occasion of a religious feast, when an angel of God, having first appeared at Gilgal, revealed himself to the congregation at Shiloh. He addressed them in words of solemn reproof:-- {ST, June 2, 1881 par. 7} [ST, June 2, 1881 par. 8] "I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars; but ye have not obeyed my voice. Why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you." {ST, June 2, 1881 par. 8} [ST, June 2, 1881 par. 9] This angel, the same that appeared to Joshua at the taking of Jericho,--was no less a personage than the Son of God. It was he who had brought Israel out of Egypt, and established them in the land of Canaan. He showed them that he had not broken his promises to them, but they themselves had violated their solemn covenant. {ST, June 2, 1881 par. 9} [ST, June 2, 1881 par. 10] "And it came to pass, when the angel of the Lord spake these words unto all the children of Israel, that the people lifted up their voice and wept." "And they sacrificed there unto the Lord" But their repentance produced no lasting results. The people mourned because their sins had brought suffering upon themselves; but did not sorrow that God was displeased, and his name dishonored. True repentance includes more than sorrow for sin. It demands a resolute turning away from evil. We may profess to feel deep sorrow for our sins, we may weep over our wrong course; but if we make no change in that course, our sorrow will avail nothing. {ST, June 2, 1881 par. 10} [ST, June 2, 1881 par. 11] Before they entered the promised land, the Israelites had been faithfully taught their duty toward the heathen. They were to make no league with the inhabitants, but to utterly destroy their idols, and to cast down their altars. Now the Angel solemnly declares, "Ye have not obeyed my voice." And in sadness he asks, ``Why have ye done this?" {ST, June 2, 1881 par. 11} [ST, June 2, 1881 par. 12] The people could now see the sinfulness and ingratitude of their course. This was the golden opportunity for them to return to their allegiance to God, and to bring forth fruit meet for repentance. Had they manifested a willingness to act when duty was made known; had they entered at once upon the performance of the work that had been neglected, then the curse of God might have been turned away from Israel. But they returned to their evil ways, and the Lord left them to suffer the consequence of their own neglect. {ST, June 2, 1881 par. 12} [ST, June 2, 1881 par. 13] The experience of the Israelites is that of many at the present day. Warnings and reproofs from God are continually given to his people. Godly sorrow, which produces repentance unto salvation, would lead them to make an immediate and decided change. But here many fail. Confessions are made, sorrow is expressed, tears are shed; but there is no permanent change of life. Unless the heart is renewed by divine grace, and earnest effort is made to resist temptation, we shall be overcome again and again. {ST, June 2, 1881 par. 13} [ST, June 2, 1881 par. 14] Among God's preferred people, there are men in responsible positions who are content to remain in a state of coldness and backsliding. Their piety vanishes at the approach of temptation. To gain the friendship of worldlings, they will risk the consequences of losing the favor of God. The Lord is trying his people as silver is tried. Closer and still closer will come the searching test, until the heart is wholly submitted to God, or hardened in disobedience and rebellion. God distinguishes between those who walk in the path of self-denial and obedience, which he has marked out, and that class who choose to follow their own ways. Too late we may see, as did the children of Israel, the folly of neglecting and disregarding God's commands. {ST, June 2, 1881 par. 14} [ST, June 2, 1881 par. 15] As the Hebrews were warned not to assimilate to the heathen around them, so are we warned against conforming to the spirit and customs of the ungodly. Christ speaks to us in language that need not be misinterpreted: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." "If any man will come after me, let him deny himself, and take up his cross, and follow me." Christ himself is the true pattern. His life of self-denial we are to imitate. His earnest labor for the salvation of souls we must copy. His purity and holiness must be reflected in us, or we shall never be permitted to sit with him in his throne. {ST, June 2, 1881 par. 15} [ST, June 2, 1881 par. 16] It is not safe for Christians to choose the society of those who have no connection with God, and whose course is displeasing to him. Yet how many professed Christians venture upon the forbidden ground. Many invite to their homes relatives who are vain, trifling, and ungodly; and often the example and influence of these irreligious visitors produce lasting impressions upon the minds of the children in the household. The influence thus exerted is similar to that which resulted from the association of the Hebrews with the godless Canaanites. {ST, June 2, 1881 par. 16} [ST, June 2, 1881 par. 17] God holds the parents accountable for disregarding his command to separate themselves and their families from these unholy influences. While we must live in the world, we are not to be of the world. We are forbidden to conform to its practices and fashions. The friendship of the ungodly is more dangerous than their enmity. It misleads and destroys thousands who might, by a proper and holy example, be led to become children of God. The minds of the young are thus made familiar with irreligion, vanity, ungodliness, pride, and immorality, and the heart not shielded by divine grace, gradually becomes corrupted. Almost imperceptibly, the youth learn to love the tainted atmosphere surrounding the ungodly. Evil angels gather about them, and they lose their relish for that which is pure, refined, and ennobling. {ST, June 2, 1881 par. 17} [ST, June 2, 1881 par. 18] Professed Christian parents will pay the greatest deference to their worldly and irreligious guests, while these very persons are leading the children of those who pay them so much polite attention, away from sobriety and from religion. The youth may be trying to lead a religious life, but the parents have invited the tempter into their household, and he weaves his net about the children. Old and young become absorbed in questionable enjoyments, and the excitement of worldly pleasure. {ST, June 2, 1881 par. 18} [ST, June 2, 1881 par. 19] Many feel that they must make some concessions to please their irreligious relatives and friends. As it is not always easy to draw the line, one concession prepares the way for another, until those who were once true followers of Christ, are in life and character conformed to the customs of the world. The connection with God is broken. They are Christians in name only. When the test hour comes, then their hope is seen to be without foundation. They have sold themselves and their children to the enemy. They have dishonored God, and in the revelation of his righteous judgments, they will reap what they have sown. Christ will say to them, as he said to ancient Israel, "Ye have not obeyed my voice. Why have ye done this?" {ST, June 2, 1881 par. 19} [ST, June 2, 1881 par. 20] How are parents neglecting their precious opportunities? It is their privilege to serve and honor God in their household. They should reject every form of idolatry and corruption. They should keep the atmosphere of the home pure and healthful, thus attracting holy angels to be their guests. They should educate and discipline their children to be Bible readers and Bible Christians. {ST, June 2, 1881 par. 20} [ST, June 2, 1881 par. 21] Abraham's course in controlling his children and his household, and instructing them to fear and obey God, was approved of Heaven. Because he had been faithful to the trust already given, God committed to him greater responsibilities, making him the depository of divine truth for all the generations to come. He had honored God in his household, and God honored him before the world. It was declared that through his posterity, all the nations of the earth should be blessed. {ST, June 2, 1881 par. 21} [ST, June 2, 1881 par. 22] God would do great things for his people at the present day, if they would but imitate Abraham's example of faithfulness and obedience. The Lord is waiting and longing to reveal to us the right arm of his power. He will work mightily for us, if we will but faithfully improve the opportunities and blessings already given. {ST, June 2, 1881 par. 22} [ST, June 2, 1881 par. 23] "Watch and pray, lest ye enter into temptation," was the admonition of Christ to his disciples. We, too, have need of watchfulness and earnest prayer. We are surrounded by the perils of the last days. It is a time of special danger to the young. We should feel the most intense interest to secure the salvation of the children whom God has given us. When so much is at stake, how can we set up idols in our hearts? How can we be indolent and trifling, vain, proud, and careless? We have foes to fight within; we have victories to gain over our own sinful propensities. The lust of the flesh, the lust of the eye, and the pride of life, are seeking continually to weaken our spirituality. We must crucify the flesh with the affections and lusts. {ST, June 2, 1881 par. 23} [ST, June 2, 1881 par. 24] Let us not yield to sloth, unbelief, and idolatry, as did the children of Israel. If the enemies of our souls are not driven out, they will increase in power, and will hold us in the slavery of sin. We can have no fellowship with the Lord's enemies, within or around us, without endangering our own souls, and the souls of those whom God has committed to our care. {ST, June 2, 1881 par. 24} [ST, June 9, 1881 par. 1] June 9, 1881 Idolatry Punished. By Mrs. E. G. White. Of the generation that arose after the death of Joshua, the Sacred Record states that "they knew not the Lord, nor yet the works which he had done for Israel. And the children of Israel did evil in the sight of the Lord, and served Baalim; and they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger." {ST, June 9, 1881 par. 1} [ST, June 9, 1881 par. 2] Notwithstanding their apostasy and great wickedness, the Lord did not utterly forsake his people. From time to time he raised up faithful and valiant men to deliver them from the oppression of their enemies. But the hearts of the people had become so corrupted by an evil course that it was not an easy task to restore purity of faith or of worship. When the deliverer was dead, and the people were released from his authority, they would return to their idolatry. {ST, June 9, 1881 par. 2} [ST, June 9, 1881 par. 3] "They ceased not from their own doings, nor from their stubborn way. And the anger of the Lord was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; I also will not henceforth drive out any from before them of the nations which Joshua left when he died." {ST, June 9, 1881 par. 3} [ST, June 9, 1881 par. 4] The Lord sought to bring his people into a position where he could manifest his power in their behalf; but their hearts were set to depart from God, and they would not submit to his requirements. What blindness! what inexplicable folly! and equally incomprehensible is the course of those whom God has endowed with intellectual gifts and surrounded with temporal blessings, yet who will prefer worldly gain, and even the indulgence of debasing passions, to the favor of God and his infinite love. {ST, June 9, 1881 par. 4} [ST, June 9, 1881 par. 5] Although the Israelites, as a nation, departed from God, yet there was ever a remnant who resolutely withstood the evil influences surrounding them, and maintained their allegiance to Jehovah. These were constantly growing in courage and true godliness. They clung to the Lord more firmly as they saw the apostasy of their brethren. Their faith grew stronger, with every conflict. {ST, June 9, 1881 par. 5} [ST, June 9, 1881 par. 6] It is through the infinite mercy of God that his people at the present day are granted the high honor of being sons and daughters of the Lord Almighty. But unless we give ourselves unreservedly to his service, and walk in obedience to his commandments, we can bring no proof that we are members of the royal family. Would that we could ever realize the love which God has manifested toward us fallen sinners, in giving his only Son for our salvation! We should never lose sight of the fact that those whom Christ redeems at such an infinite price are to be purified, that they may be unto him a peculiar people, zealous of good works. We should feel that Christ has placed upon us special honors in thus distinguishing us from the world, when he might have left us to perish in our sins. {ST, June 9, 1881 par. 6} [ST, June 9, 1881 par. 7] God would have his people present a marked contrast, in character and conduct, to the unbelieving world. We are to be "a chosen generation, a royal priesthood, an holy nation, a peculiar people, to show forth the praises of Him who hath called us out of darkness into his marvelous light." Only by constant watchfulness and earnest prayer, mingled with faith, can we preserve our peculiar, holy character as sons and daughters of God. {ST, June 9, 1881 par. 7} [ST, June 9, 1881 par. 8] It is far more easy to profess and resolve than to perform. Like ancient Israel, many covenant to cleave unto the Lord, and serve him, and then soon forget their vows, and join with the ungodly in the pursuits of worldly gain or pleasure. We should be jealous of ourselves, lest we depart from God. "For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven?" The blessings and privileges which we enjoy place us under the most solemn obligation to improve these gifts to the glory of our Creator. They should inspire in our hearts love to God, and an earnest determination to obey his requirements. Let us not become self-confident or presumptuous, but rather fear lest a promise being left us of entering into His rest, any of us should seem to come short of it. {ST, June 9, 1881 par. 8} [ST, June 9, 1881 par. 9] The cause of Israel's weakness lay in their departure from God by disobedience to his commandments. The reason of the weakness and backsliding of modern Israel is their neglect to obey the divine law. God requires from all mankind obedience to his commandments. The whole world will be judged by the moral law according to their opportunity of becoming acquainted with it, whether by reason, or tradition, or the written word. {ST, June 9, 1881 par. 9} [ST, June 9, 1881 par. 10] God's law is spiritual. It takes cognizance of our most secret thoughts, purposes, and motives. The judgment, the will, and the affections must be controlled by its precepts. Its principles require love to God and to man; without this love, external compliance will not be accepted. This law is the standard of Christian character. Like a faithful mirror, it reveals to the children of men the defects in their moral character. It makes them watchful against temptation. It teaches them to be exact in judgment, and correct in spiritual discernment. The law of God is holy, just, and good. When our lives conform to this standard we are happy. {ST, June 9, 1881 par. 10} [ST, June 9, 1881 par. 11] The Lord was constantly seeking to impress upon ancient Israel their duty to obey his law; and those words of warning and reproof apply with as much greater force to this generation as our light and privileges are greater than were those of Israel. We have seen how the disregard of God's requirements brought trouble upon his ancient people, and finally resulted in their entire separation from him. Their sad history should be a lesson to us that nothing should be permitted to rival God in our affections. He alone can give rest, and peace, and happiness to the soul. God alone is entitled to our supreme love, to our entire confidence. He should be the object of our gratitude and adoration, our reverence and unquestioning submission. If we fail to love him with all the heart, we rob him of the service which is his due. {ST, June 9, 1881 par. 11} [ST, June 9, 1881 par. 12] Through his pride and ambition, Satan became the enemy of God and man. Though he forfeited his position in Heaven, he has succeeded in his presumptuous efforts to become the god of this world. Satan used the Canaanites as his instruments to allure Israel from God, and lead them to give honor to himself. It was to secure their own safety and happiness that the Lord commanded his people to extirpate those wicked nations. {ST, June 9, 1881 par. 12} [ST, June 9, 1881 par. 13] In their prosperity, Israel forgot God, as they had been warned that they would do. But reverses came. The Hebrews were subdued by the king of Mesopotamia, and held in severe bondage for eight years. In their distress, they found that their idolatrous connections could not help them. Then they remembered the wonderful works of God, and began to cry unto him, and the Lord raised up a deliverer for them, Othniel, Caleb's younger brother. The spirit of the Lord rested upon him, and he judged Israel, and went out to war, and the Lord delivered the king of Mesopotamia into his hand. {ST, June 9, 1881 par. 13} [ST, June 9, 1881 par. 14] When Othniel was designated as the man whom God had chosen to lead and deliver Israel, he did not refuse to take the responsibility. In the strength of God he at once commenced to repress idolatry as the Lord had commanded, to administer justice, and to elevate the standard of morality and religion. As Israel repented of their sins, the Lord manifested his great mercy toward them, and wrought for their deliverance. {ST, June 9, 1881 par. 14} [ST, June 9, 1881 par. 15] For forty years Othniel ruled in Israel. During this time the people remained faithful to the divine law, and consequently enjoyed peace and prosperity. But when his judicious and salutary control ceased with his death, the Israelites again relapsed into idolatry. And thus the story of backsliding and chastisement, of confession and deliverance, was repeated again and again. {ST, June 9, 1881 par. 15} [ST, June 9, 1881 par. 16] Had Israel been true to God, their example of faithfulness would have been followed by their children; but the sins of after generations testified to the indolence, and slothfulness, and neglect of the parents. A solemn responsibility still rests upon parents in the education of their children, to mould their characters after the pattern which God has approved, and not after the pattern of the world. Christian parents should teach their children the solemn and momentous truths of God's word, especially those truths which particularly relate to the present time. Faithful, earnest, and frequent prayer should be offered that these children may be fitted for any position of trust to which God shall call them, in society or in the church. They should be taught to love righteousness and to hate evil. {ST, June 9, 1881 par. 16} [ST, June 9, 1881 par. 17] One family educated according to the Bible rule may exert an influence directly upon thousands, and through them upon others, until multitudes shall be brought to fear and honor God, and a glorious company of white-robed ones shall stand round about the throne,--a precious harvest from the seed sown by those faithful parents. But Satan is determined that this mighty influence for God and Heaven shall not be exerted in the home circle. He will deceive the parents if possible. He will make them careless, inattentive, indolent, in the service of God. He will make them negligent in training their children according to the Bible standard, negligent in conforming their own lives to the life of Christ; for Satan knows that in most cases he can thus secure the parents and children also, and through them can ruin many souls. {ST, June 9, 1881 par. 17} [ST, June 9, 1881 par. 18] As the Israelites were prone to idolatry, so are the people of the present age. The same adversary that succeeded in leading them astray, is now at work with ten-fold power to entice God's professed people from their simplicity, their sincerity, their earnestness and piety. His devices are all too successful. Worldly things are allowed to attract the attention and absorb the interest. Professed Christians unite with the ungodly, and Christ ceases to be a welcome guest. {ST, June 9, 1881 par. 18} [ST, June 9, 1881 par. 19] The only safety for God's people is to put away the impious ambition to make a league with the world, to imitate her customs and practices. They must seek a closer connection with God, and give diligent heed to his word in counsels, reproofs, and promises. {ST, June 9, 1881 par. 19} [ST, June 9, 1881 par. 20] By their family government, parents are laying the very foundation of the child's character. God has committed to parents a solemn and responsible work. The mother of Moses trained her child for God. So patiently and perseveringly did she plant religious principles in his soul, that although afterward surrounded with great temptations, he was not corrupted. A prospective crown could not entice him from his allegiance to God. What our children may become we cannot tell; the future we cannot read; but God has appointed our work, and bidden us perform it with both worlds in view, that our children may be a blessing to the church and to the world here, and may shine forever in the courts of the Lord hereafter. {ST, June 9, 1881 par. 20} [ST, June 9, 1881 par. 21] Our earthly life, however long, honored, or useful it may be, is but childhood, frail, imperfect, and undeveloped. Manhood, with its full, perfect, glorious development, will come, when, freed from the taint of sin, we stand among the redeemed throng. Then we shall enjoy a life which measures with the life of God, and through everlasting ages we shall go on increasing in wisdom and knowledge. {ST, June 9, 1881 par. 21} [ST, June 16, 1881 par. 1] June 16, 1881 Defeat of Sisera. By Mrs. E. G. White. In the northern part of the land of Canaan, near Lake Merom, lay the possessions of Jabin, king of Hazor, and one of the most powerful and formidable of the enemies of Israel. In the days of Joshua, this monarch united with other kings against Israel, but was utterly defeated and his city was burned. {ST, June 16, 1881 par. 1} [ST, June 16, 1881 par. 2] After some years, however, the Canaanites recovered from their defeat, and rebuilt the city. A new king, Jabin, reigning like his predecessor in Hazor, rose into great power. The commander of his armies, Sisera, was an able and successful general. His forces were well equipped and powerful, including nine hundred chariots of iron. {ST, June 16, 1881 par. 2} [ST, June 16, 1881 par. 3] The Israelites, having again separated themselves from God by idolatry, were grievously oppressed by these enemies. The property and even the lives of the people were in constant danger. Hence the villages and lonely dwellings were deserted, and the people congregated in the walled cities. The high-roads were unoccupied, and the people went from place to place by unfrequented by-ways. At the places for drawing water, many were robbed and even murdered, and to add to their distress, the Israelites were unarmed. Among forty thousand men, not a sword or a spear could be found. {ST, June 16, 1881 par. 3} [ST, June 16, 1881 par. 4] For twenty years, the Israelites groaned under the yoke of the oppressor; then they turned from their idolatry, and with humiliation and repentance cried unto the Lord for deliverance. They did not cry in vain. There was dwelling in Israel, a woman illustrious for her piety, and through her the Lord chose to deliver his people. Her name was Deborah. She was known as a prophetess, and in the absence of the usual magistrates, the people had sought to her for counsel and justice. {ST, June 16, 1881 par. 4} [ST, June 16, 1881 par. 5] The Lord communicated to Deborah his purpose to destroy the enemies of Israel, and bade her send for a man named Barak, of the tribe of Naphtali, and make known to him the instructions which she had received. She accordingly sent for Barak, and directed him to assemble ten thousand men of the tribes of Naphtali and Zebulun, and make war upon the armies of King Jabin. {ST, June 16, 1881 par. 5} [ST, June 16, 1881 par. 6] Barak knew the scattered, disheartened, and unarmed condition of the Hebrews, and the strength and skill of their enemies. Although he had been designated by the Lord himself as the one chosen to deliver Israel, and had received the assurance that God would go with him and subdue their enemies, yet he was timid and distrustful. He accepted the message from Deborah as the word of God, but he had little confidence in Israel, and feared that they would not obey his call. He refused to engage in such a doubtful undertaking unless Deborah would accompany him, and thus support his efforts by her influence and counsel. Deborah consented, but assured him that because of his lack of faith, the victory gained should not bring honor to him; for Sisera would be betrayed into the hands of a woman. {ST, June 16, 1881 par. 6} [ST, June 16, 1881 par. 7] Barak now marshaled an army of ten thousand men, and marched to Mount Tabor, as the Lord had directed. Sisera immediately assembled an immense and well-equipped force, expecting to surround the Hebrews and make them an easy prey. The Israelites were but poorly prepared for an encounter, and looked with terror upon the vast armies spread out in the plain beneath them, equipped with all the implements of warfare, and provided with the dreaded chariots of iron. These were so constructed as to be terribly destructive. Large, scythe-like knives were fastened to the axles, so that the chariots, being driven through the ranks of the enemy, would cut them down like wheat before the sickle. {ST, June 16, 1881 par. 7} [ST, June 16, 1881 par. 8] The Israelites had established themselves in a strong position in the mountains, to await a favorable opportunity for an attack. Encouraged by Deborah's assurance that the very day had come for signal victory, Barak led his army down into the open plain, and boldly made a charge upon the enemy. The God of battle fought for Israel, and neither skill in warfare, nor superiority of numbers and equipment, could withstand them. The hosts of Sisera were panic-stricken; in their terror they sought only how they might escape. Vast numbers were slain, and the strength of the invading army was utterly destroyed. The Israelites acted with courage and promptness; but God alone could have discomfited the enemy, and the victory could be ascribed to him alone. {ST, June 16, 1881 par. 8} [ST, June 16, 1881 par. 9] When Sisera saw that his army was defeated, he left his chariot, and endeavored to make his escape on foot, as a common soldier. Approaching the tent of Heber, one of the descendants of Jethro, the fugitive was invited to find shelter there. In the absence of Heber, Jael, his wife, courteously offered Sisera a refreshing draught, and opportunity for repose, and the weary general soon fell asleep. {ST, June 16, 1881 par. 9} [ST, June 16, 1881 par. 10] Jael was at first ignorant of the character of her guest, and she resolved to conceal him; but when she afterward learned that he was Sisera, the enemy of God and of his people, her purpose changed. As he lay before her asleep, she overcame her natural reluctance to such an act, and slew him by driving a nail through his temples, pinning him to the earth. As Barak, in pursuit of his enemy, passed that way, he was called in by Jael to behold the vain-glorious captain dead at his feet,--slain by the hand of a woman. {ST, June 16, 1881 par. 10} [ST, June 16, 1881 par. 11] Deborah celebrated the triumph of Israel in a most sublime and impassioned song. She ascribed to God all the glory of their deliverance, and bade the people praise him for his wonderful works. She called upon the kings and princes of surrounding nations to hear what God had wrought for Israel, and to take warning not to do them harm. She showed that honor and power belong to God, and not to men, or to their idols. She portrayed the awful exhibitions of divine power and majesty displayed at Sinai. She set before Israel their helpless and distressed condition, under the oppression of their enemies, and related in glowing language the history of their deliverance. {ST, June 16, 1881 par. 11} [ST, June 16, 1881 par. 12] The destruction of Sisera and his forces, effectually subdued the Canaanites. After this, the land had peace forty years. But prosperity did not bring Israel nearer to God. {ST, June 16, 1881 par. 12} [ST, June 23, 1881 par. 1] June 23, 1881 Gideon Called. By Mrs. E. G. White. Alas, that in the history of God's chosen people the sorrowful story of apostasy and its punishment must be so oft repeated! Forty years of peace elapsed after the destruction of Sisera and his host, and again "the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of Midian seven years." Heretofore the hand of the oppressor had fallen but lightly on the tribes dwelling east of the Jordan, but in the present calamities they were the chief sufferers. {ST, June 23, 1881 par. 1} [ST, June 23, 1881 par. 2] The Midianites and Amalekites, who dwelt on the eastern borders of the land and in the deserts beyond, were still the bitter and unrelenting enemies of Israel. These nations had been well-nigh destroyed by the Israelites in the days of Moses, but they had since increased greatly, and had now became a numerous and powerful people. They had thirsted for revenge, and now the opportunity had come. {ST, June 23, 1881 par. 2} [ST, June 23, 1881 par. 3] Because of their sins, the protecting hand of God was withdrawn from Israel, and they were left to the mercies of their enemies. The wild, fierce inhabitants of the desert, "as grasshoppers for a multitude," came swarming into the land, with their flocks and herds, and pitched their tents in plain and valley. They came as soon as the harvests began to ripen, and remained until the last fruits of the earth had been gathered. They stripped the fields of their increase, and robbed and maltreated the inhabitants, and then returned to the deserts. Thus the Israelites had been forced to abandon the open country, and to congregate in the walled towns; and many had even found shelter in caves among the mountains. {ST, June 23, 1881 par. 3} [ST, June 23, 1881 par. 4] For seven years this oppression continued, and then in their distress the people remembered Him who had so often delivered them; and they cried unto the Lord for help. But while they were very desirous to be relieved from their oppressors, they did not exercise true repentance for their sins. {ST, June 23, 1881 par. 4} [ST, June 23, 1881 par. 5] God could not help them in their state of impiety. But through his prophet he addressed them in words of warning and reproof, and the message was publicly proclaimed from city to city throughout the land. "Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage. And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land. And I said unto you, I am the Lord your God; fear not the gods of the Amorites, in whose land ye dwell. But ye have not obeyed my voice." {ST, June 23, 1881 par. 5} [ST, June 23, 1881 par. 6] We might expect the Israelites to harden their hearts against the reproofs of the prophet. We listen to hear them respond, "We do not wish to be continually reminded of our sins. Speak to us words of peace, encouragement, and hope, but do not keep ever before us the dismal relation of our backslidings." How often do the professed people of God at the present day turn away from instruction, and neglect oft-repeated warnings. They dislike to be reminded of their defects of character. They are unwilling to be reproved for their pride and idolatry in turning from the requirements of God to seek the gains, friendship, or pleasures of the world. {ST, June 23, 1881 par. 6} [ST, June 23, 1881 par. 7] Such was the manner in which some of the Israelites received the message of reproof. Had the people been enjoying prosperity, this feeling of rebellion would, no doubt, have been general; but in their distress from the oppression of their enemies, with want and even starvation staring them in the face, they felt their need of help from God. They knew that unless he whom they had so dishonored should manifest his power for their deliverance, they must perish. In deep humility they accepted the message of reproof, confessed their sins, and implored the mercy of the Most High. {ST, June 23, 1881 par. 7} [ST, June 23, 1881 par. 8] Their prayers were heard, and again the Lord sent forth the man of his choice to act as deliverer for Israel. The one thus selected was Gideon, of the tribe of Manasseh. The Midianites had swept like a devouring plague over the land. It was only with the greatest difficulty that the Hebrews could secrete sufficient food to save them from actual starvation. Gideon had, however, retained possession of a small quantity of wheat, and fearing to beat it out in the threshing floor, he had taken it to the vineyard, near the wine-press. The time of ripe grapes being far off, the attention of the Midianites would not be directed to that place. {ST, June 23, 1881 par. 8} [ST, June 23, 1881 par. 9] As he thus labored in secrecy and silence, he sadly meditated upon the condition of Israel. He thought of her glorious triumphs in the past, of her present abject condition, and of the still darker prospect for the future, and his spirit was stirred within him. With deep earnestness he considered how the oppressor's yoke might be broken from off his people. To all appearance this was impossible. The Israelites were disheartened and discouraged. They had dishonored God by their idolatry, and they felt little confidence that he would work for them. {ST, June 23, 1881 par. 9} [ST, June 23, 1881 par. 10] Gideon almost despaired of inspiring the people with faith or courage, but he knew that the Lord would work mightily for Israel as he had done in the past. His whole soul cried out after God. He felt that although he might stand alone, yet if he had the assurance that God was with him, he would not fear to strike a blow against the oppressors. {ST, June 23, 1881 par. 10} [ST, June 23, 1881 par. 11] While Gideon's mind was absorbed in meditations like these, suddenly an angel of the Lord appeared to him and addressed him with the words, "The Lord is with thee, thou mighty man of valor." {ST, June 23, 1881 par. 11} [ST, June 23, 1881 par. 12] The melancholy nature of Gideon's thoughts is revealed by his answer, "O my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites." {ST, June 23, 1881 par. 12} [ST, June 23, 1881 par. 13] The messenger of Heaven replied, "Go in this thy might, and thou shalt save Israel from the hand of the Midianites. Have not I sent thee?" {ST, June 23, 1881 par. 13} [ST, June 23, 1881 par. 14] With a sense of his own unfitness for so important a work, Gideon exclaimed, "O my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house." {ST, June 23, 1881 par. 14} [ST, June 23, 1881 par. 15] Then the angel gave him the gracious assurance, "Surely I will be with thee, and thou shalt smite the Midianites as one man." {ST, June 23, 1881 par. 15} [ST, June 23, 1881 par. 16] Gideon desired some token that the one now addressing him was the same that spoke to Moses in the burning bush. The angel had veiled the divine glory of his presence, but it was no other than Christ, the Son of God. When a prophet or an angel delivered a divine message, his words were, "The Lord saith, I will do this," but it is stated of the Person who talked with Gideon, "The Lord said unto him, I will be with thee." {ST, June 23, 1881 par. 16} [ST, June 23, 1881 par. 17] Desiring to show special honor to his illustrious visitor, and having obtained the assurance that the Angel would tarry, Gideon hastened to his tent, and out of his scanty store prepared a kid and unleavened cakes, which he brought forth to set before him. Gideon was poor, yet he was ready to use hospitality without grudging. {ST, June 23, 1881 par. 17} [ST, June 23, 1881 par. 18] As the gift was presented, the Angel said, "Take the flesh and unleavened cakes, and lay them on this rock, and pour out the broth." Gideon did so, and then the Lord gave him the sign which he desired. With the staff in his hand, the Angel touched the flesh and the unleavened cakes, and a fire rose up out of the rock and consumed the whole as a sacrifice, and not as a hospitable meal; for he was God, and not man. After this token of his divine character, the Angel disappeared. {ST, June 23, 1881 par. 18} [ST, June 23, 1881 par. 19] When convinced that he had looked upon the Son of God, Gideon was filled with fear, and exclaimed, "Alas, O Lord God! for because I have seen an angel of the Lord face to face." {ST, June 23, 1881 par. 19} [ST, June 23, 1881 par. 20] Then the Lord graciously appeared to Gideon a second time and said, "Peace be unto thee, fear not, thou shalt not die." These gracious words were spoken by the same compassionate Saviour who said to the tempted disciples upon the stormy sea, "It is I; be not afraid,"--he who appeared to those sorrowing ones in the upper chamber, and spoke the selfsame words addressed to Gideon, "Peace be unto you." The very same Jesus who walked in humiliation as a man among the children of men, came to his ancient people, to council and direct, to command, to encourage, and reprove them. {ST, June 23, 1881 par. 20} [ST, June 23, 1881 par. 21] The family to which Gideon belonged was grievously infected with idolatry. His father erected at Ophrah, where he dwelt, a large altar to Baal, at which the people of the towns worshiped. Gideon was commanded to destroy this altar, to cut down the groves that surrounded it, and in its stead to erect an altar to Jehovah, over the rock on which the offering had been consumed, and then to offer a sacrifice unto the Lord. Gideon faithfully carried out these directions, performing the work by night, lest he should be compelled to desist if he attempted it by day. {ST, June 23, 1881 par. 21} [ST, June 23, 1881 par. 22] The deliverer of Israel must declare war upon idolatry before he went to battle with the enemies of his people. He must esteem the honor of God above the credit of his father, and regard the divine commands as more obligatory than parental authority. {ST, June 23, 1881 par. 22} [ST, June 23, 1881 par. 23] The offering of sacrifice unto the Lord had been committed to the priests and Levites, and had been restricted to the altar at Shiloh; but He who had established the Jewish economy, and to whom all its services pointed, had power to change its requirements. In this instance he saw fit to depart from the ritual appointment. It was of great importance that the deliverance of Israel should be preceded by a solemn protest against the worship of Baal, and an acknowledgment of Jehovah as the only true and living God. {ST, June 23, 1881 par. 23} [ST, June 23, 1881 par. 24] When the men of the city, early in the morning, came to pay their devotions to Baal, they were greatly surprised and enraged at what had taken place. Soon it was known that Gideon had done this, and then nothing but his blood could satisfy those deluded idolaters. They at once began to put forth efforts to take his life. {ST, June 23, 1881 par. 24} [ST, June 23, 1881 par. 25] Gideon had told his father, Joash, of the Angel's visit, and the promise that Israel should be delivered. He also related to him the divine command to destroy the altar of Baal. The Spirit of God moved upon the heart of Joash. He saw that the gods whom he had worshiped had no power even to save themselves from utter destruction and hence they could not protect their worshipers. When the idolatrous multitude clamored for the death of Gideon, Joash fearlessly stood in his defense, and endeavored to show the people how powerless and unworthy of trust or adoration were their gods: "Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning; if he be a god, let him plead for himself, because one hath cast down his altar." {ST, June 23, 1881 par. 25} [ST, June 23, 1881 par. 26] He reminded them that the penalty of death would justly rest upon themselves instead of Gideon, for they had broken the law of God against idolatry. {ST, June 23, 1881 par. 26} [ST, June 23, 1881 par. 27] The whole transaction, with the stirring appeals of Gideon, produced a powerful effect upon the people of Ophrah. All thoughts of violence were dismissed; and when, moved by the Spirit of the Lord, Gideon sounded the trumpet of war, they were among the first to gather to him. He then sent messengers throughout his own tribe of Manasseh, and also to Asher, Zebulun, and Naphtali, and all cheerfully obeyed the call. {ST, June 23, 1881 par. 27} [ST, June 23, 1881 par. 28] Gideon deeply felt his own insufficiency for the great work before him. He dared not place himself at the head of the army without positive evidence that God had called him to this work, and that he would be with him. He prayed, "If thou wilt save Israel by mine hand, as thou hast said, behold, I will put a fleece of wool in the floor, and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou has said." {ST, June 23, 1881 par. 28} [ST, June 23, 1881 par. 29] The Lord granted the prayer of his servant. In the morning the fleece was wet, while the ground was dry. But now unbelief suggested that wool naturally absorbs moisture when there is any in the air, and that the test was not decisive. Hence, he asked a renewal of the sign, humbly pleading that unbelief might not move the Lord to anger. His request was granted. {ST, June 23, 1881 par. 29} [ST, June 23, 1881 par. 30] The Lord does not always choose for his work men of the greatest talents, but he selects those whom he can best use. Individuals who might do good service for God, may for a time be left in obscurity, apparently unnoticed and unemployed by their Master. But if they faithfully perform the duties of their humble position, cherishing a willingness to labor and to sacrifice for him, he will in his own time intrust them with greater responsibilities. {ST, June 23, 1881 par. 30} [ST, June 23, 1881 par. 31] Before honor is humility. The Lord can use most effectually those who are most sensible of their own unworthiness and inefficiency. He will teach them to exercise the courage of faith. He will make them strong by uniting their weakness to his might, wise by connecting their ignorance with his wisdom. {ST, June 23, 1881 par. 31} [ST, June 23, 1881 par. 32] God will accept the services of all who will work in obedience to his will, who will not for any consideration bring a stain upon the conscience, who will not permit any influence to lead them from the path of duty. If we choose, we may make the record of our lives such as we shall not be ashamed to own when the secrets of all hearts shall stand revealed, and every man's work shall be weighed in the balances of truth. The Lord employs men as his co-laborers, but let none imagine that they are essential to the work of God, that they cannot be dispensed with. {ST, June 23, 1881 par. 32} [ST, June 23, 1881 par. 33] The teachable and trusting ones, having a right purpose and a pure heart, need not wait for great occasions or for extraordinary abilities before they employ their powers. They should not stand irresolute, questioning, and fearing what the world will say or think of them. We are not to weary ourselves with anxious care, but to go on, quietly performing with faithfulness the work which God assigns us, and leaving the result wholly with him. {ST, June 23, 1881 par. 33} [ST, June 23, 1881 par. 34] If they but preserve their sincerity, their meekness, and humility, the poorest, weakest, and humblest of Christ's followers, working in love, may start waves of blessing that shall go on widening and deepening, to refresh and bless the world. In order that they may do this, Christ must shine forth in their character. Let the daily life be a reflection of the life of Christ, and the testimony thus borne to the world will have a powerful influence. Heaven alone will reveal the fruits of an unselfish, holy life. The great contest of truth against error must be carried forward by men who kindle their taper at the divine altar. Evil may seem for a time to prevail, but in the end righteousness will gain the victory. Every righteous act will be recorded in the book of life, and will be remembered and rewarded of God. {ST, June 23, 1881 par. 34} [ST, June 30, 1881 par. 1] June 30, 1881 A Test of Faith. By Mrs. E.G. White. Gideon's courage was greatly strengthened by the tokens of divine favor vouchsafed to him. Without delay, he went out with his forces to give battle to the Midianites. But now another severe trial of faith awaited him. With the immense host of invaders spread out before him--the thirty-two thousand of the Hebrews seeming, in contrast, like a mere handful--the word of the Lord came to him: "The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from Mount Gilead." {ST, June 30, 1881 par. 1} [ST, June 30, 1881 par. 2] It had been made a law in Israel that before they went to battle, the following proclamation should be sounded throughout the army: "What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart." What a striking illustration is this of the tender, pitying love of Christ! He who instituted the relations of life and the ties of kindred, made special provision that these be not too widely broken. He would have none go forth to battle unwillingly. This proclamation also sets forth in a forcible manner the influence which may be exerted by one man who is deficient in faith and courage, and further shows the effect of our thoughts and feelings upon our own course of action. {ST, June 30, 1881 par. 2} [ST, June 30, 1881 par. 3] "As a man thinketh in his heart, so is he." The thoughts and feelings cherished give direction to the conduct, and thus determine the character. A strong, well-balanced character is built up by faithfulness in all the smaller as well as the greater acts of life. A man is measured, not by the power put forth in some one great effort, but by the zeal and integrity which he brings to the daily round of cares and responsibilities. {ST, June 30, 1881 par. 3} [ST, June 30, 1881 par. 4] True Christian character is marked by a singleness of purpose, an indomitable determination, which refuses to yield to worldly influences, which will aim at nothing short of the Bible standard. If men will permit themselves to become discouraged in the service of God, the great adversary will present abundant reasons to turn them from the plain path of duty to one of ease and irresponsibility. Those who can be bribed or seduced, discouraged or terrified, will be of no service in the Christian warfare. Those who set their affections on worldly treasures or worldly honors, will not push the battle against principalities and powers, and spiritual wickedness in high places. {ST, June 30, 1881 par. 4} [ST, June 30, 1881 par. 5] All who would be soldiers of the cross of Christ, must gird on the armor and prepare for conflict. They should not be intimidated by threats; or terrified by dangers. They must be cautious in peril, yet firm and brave in facing the foe and doing battle for God. The consecration of Christ's follower must be complete. Father, mother, wife, children, houses, lands, everything, must be held secondary to the work and cause of God. He must be willing to bear patiently, cheerfully, joyfully, whatever in God's providence he may be called to suffer. His final reward will be to share with Christ the throne of immortal glory. {ST, June 30, 1881 par. 5} [ST, June 30, 1881 par. 6] Because of the weak condition of the armies of Israel, in contrast with the numbers of the enemy, Gideon had refrained from making the usual proclamation. He was filled with astonishment at the declaration that his force was too large. But the Lord saw the pride and unbelief existing in the hearts of this people. Aroused by the stirring appeals of Gideon, they had readily enlisted; but when they saw the multitudes of the Midianites, their courage failed. Yet, had Israel triumphed, those very men would have ascribed the victory to their own skill and valor, rather than to the mercy and power of Jehovah. As a people, they had little faith in God. Many were suffering the reproaches of a guilty conscience. {ST, June 30, 1881 par. 6} [ST, June 30, 1881 par. 7] Instead of being too many, the Israelites felt that their numbers were too few; but Gideon made the proclamation as the Lord had directed. With sinking heart he saw twenty-two thousand, or more than two-thirds of his entire force, depart for their homes. {ST, June 30, 1881 par. 7} [ST, June 30, 1881 par. 8] Again the word of the Lord came to his servant: "The people are yet too many; bring them down unto the water, and I will try them for thee there; and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go." {ST, June 30, 1881 par. 8} [ST, June 30, 1881 par. 9] The people were led down to the water-side, expecting to make an immediate attack upon the enemy. A few hastily took a little water in the hand and sucked it up as they went on, but nearly all bowed upon their knees, and leisurely drank from the surface of the water. Those who took of the water in their hands, were but three hundred out of the ten thousand; yet these were selected, and the great body of the army were permitted to return to their homes. {ST, June 30, 1881 par. 9} [ST, June 30, 1881 par. 10] Here we see the simple means by which character is often tested. Those who in a time of great peril were intent upon supplying their own wants, were not the men to be trusted in an emergency. The men of God's choice were the few who would not permit their own wants to hinder them in the discharge of duty. Not only did they possess courage and self-control, but they were men of faith. They had not defiled themselves by idolatry. God could direct them, and through them he could work deliverance for Israel. The Lord designed to show his people that he was their source of strength. By the simplicity of the means employed, he designed to rebuke their pride and self-exaltation. {ST, June 30, 1881 par. 10} [ST, June 30, 1881 par. 11] As with ancient Israel, so it is with the people of God at this age of the world. The Lord can do but little for the children of men, because they are so ready to esteem themselves wiser than their Creator. If blessed with a measure of success, many become elated and self-confident, and forget their dependence upon God. There is too much reliance upon human plans and methods, and too little faith in the mighty God of Jacob; too much machinery, and too little of the life-giving Spirit and power of the Most High. {ST, June 30, 1881 par. 11} [ST, June 30, 1881 par. 12] Christ is the light of the world. All wisdom and all knowledge flow from Him who is the fountain of wisdom. He bids his followers, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." It is when reflected in his disciples, that the divine loveliness of Christ is revealed to the world. Those who depart from the simplicity of the gospel, have gone on in advance of their Leader; but Christ says, "Follow me." {ST, June 30, 1881 par. 12} [ST, June 30, 1881 par. 13] All who indulge pride and self-importance, "vaunting themselves against God," he will separate from his work; and, in their stead, will choose those who will walk in the path of humility and obedience, acknowledging that all their success comes from God. {ST, June 30, 1881 par. 13} [ST, June 30, 1881 par. 14] All the wonders which God has wrought for his people, have been performed by the most simple means. When the people of God are wholly consecrated to him, then he will employ them to carry forward his work on the earth. But we should remember that whatever success may attend us, the glory and honor belongs to God; for every faculty and every power is a gift from him. {ST, June 30, 1881 par. 14} [ST, June 30, 1881 par. 15] God will test, to the utmost, the faith and courage of those to whom he has intrusted responsibilities in his work. Appearances will often be forbidding. Although God has given repeated assurance of his help, yet faith will almost stagger. "Thus saith the Lord," must be our firm reliance, independent of human reasonings, or apparent impossibilities. {ST, June 30, 1881 par. 15} [ST, June 30, 1881 par. 16] The experience of Gideon and his army, was designed to teach a lesson of simplicity and faith. The leader whom God had chosen occupied no prominent position in Israel. He was not a ruler, a Levite, or a priest. He thought himself the least in his father's house. Human wisdom would not have selected him; but God saw in Gideon a man of integrity and moral courage. He was distrustful of self, and willing to listen to the teachings of God, and carry out his purposes. The Lord is not dependent upon men of high position, of great intellect, or extensive knowledge. Such men are frequently proud and self-sufficient. They feel themselves competent to devise and execute plans without counsel from God. They separate themselves from the true Vine, and hence become dry and fruitless, as withered branches. {ST, June 30, 1881 par. 16} [ST, June 30, 1881 par. 17] The Lord would put to shame the vaunting of men. He will give success to the feeblest efforts, the most unpromising methods, when divinely appointed, and entered upon with humility and trust. God will not test our faith beyond endurance. He will give us sufficient evidence, that we may, in our weakness, lean upon the arm of his strength, and trust wholly in his power. Talents, education, and influence, may, under the sanctifying power of the Holy Spirit, be employed in the service of God; but Satan is more often served by them, than is Jesus Christ. {ST, June 30, 1881 par. 17} [ST, June 30, 1881 par. 18] The Majesty of Heaven walked among the children of men with the dignity of a king; yet he preserved the simplicity of a little child. He was never known to boast of superiority, to exalt his own power, ability, or attainments. Christ was the Creator of the earth; he was the king of glory; yet his life of meekness and humility put to shame the proud boasting of men. He was the embodiment of wisdom, the fountain of knowledge. Let those who would pride themselves upon their superior abilities, learn of the great Teacher. Jesus invites all, "Learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls." He said to his disciples, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven." {ST, June 30, 1881 par. 18} [ST, June 30, 1881 par. 19] How does God look upon men who cherish pride, and boast of their superiority, when they are dependent upon him for every breath they draw, for the food they eat, the clothing they wear, and, above all these, for the precious gift of reason,--the power of thought? Let the hand of God be laid upon man, let the mind be clouded, and what then would he have whereof to boast? {ST, June 30, 1881 par. 19} [ST, June 30, 1881 par. 20] Success does not depend upon strength or numbers. God can deliver by few as well as by many. A large church is not necessarily a strong church. Some of its members may be cherishing selfishness, pride, or unbelief; some may be dishonest, others corrupt in heart and life. All these are a source of weakness to the church. They bring the frown of God upon his people, and the great adversary will work through them to advance his own cause. {ST, June 30, 1881 par. 20} [ST, June 30, 1881 par. 21] Anciently, those whose worldly interests would draw their hearts from the work of God, were bidden to return to their homes. It were better for the cause of truth today, if those whose attention is absorbed with their own private interests, would separate from the work of God, and give themselves to the things in which their hearts delight. Then they would not, by their wrong example, exert so dangerous an influence upon others. {ST, June 30, 1881 par. 21} [ST, June 30, 1881 par. 22] God is honored, not so much by the great number, as by the character of those who serve him. He appreciates moral worth. He draws the dividing line between those who bear his name by profession, and those whose character shows them to be his children. Those who have the fear of God will listen to his counsels, and obey them. They will not be content with spurious theories, nor build upon false principles to secure the friendship of the world. Yet, at the same time, they will cherish and exemplify those virtues that promote the happiness of the family, the church, and the community. {ST, June 30, 1881 par. 22} [ST, June 30, 1881 par. 23] Many who occupy responsible positions in the church of God, are sacrificing their integrity to secure the favor of the ungodly. A strong current is sweeping downward, and they decide that it is easier to float with the tide than to row against it. Like the children of Israel, they sacrifice the blessings of God by their indolence and spiritual sloth. Many set up idols in their hearts,--idols of selfishness, idols of pride, and love of display. Eternal things lose their value. Withdraw the influences which God has provided to preserve and strengthen our spirituality, and it decays and dies. We must be continually seeking to draw near to God, and to learn his will. We must become more unlike the world, and more like Christ in character. {ST, June 30, 1881 par. 23} [ST, July 14, 1881 par. 1] July 14, 1881 Victory at Last. By Mrs. E. G. White. When Gideon stood at the head of thirty thousand men to make war against the Midianites, he felt that unless God should work for Israel, their cause would be hopeless. At the divine command the Hebrew force had been reduced by successive tests, until there remained with him, only three hundred men to oppose that countless multitude. What wonder that his heart sunk within him as he thought of the conflict of the morrow. {ST, July 14, 1881 par. 1} [ST, July 14, 1881 par. 2] But the Lord did not leave his faithful servant to despair. He spoke to Gideon in the night season, and bade him, with Phurah, his trusty attendant, go down to the camp of the Midianites, intimating that he would there hear matter for his encouragement. He went, and waiting there in darkness and silence, he heard one soldier, just awakened, relate a dream to his companion: "Lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it that the tent lay along. {ST, July 14, 1881 par. 2} [ST, July 14, 1881 par. 3] The other answered in words that stirred the heart of that unseen listener, "This is nothing else save the sword of Gideon the son of Joash, a man of Israel; for into his hand hath God delivered Midian, and all the host." {ST, July 14, 1881 par. 3} [ST, July 14, 1881 par. 4] Gideon recognized the voice of God speaking to him through the words of these Midianitish strangers. His faith and courage were greatly strengthened, and he rejoiced that Israel's God could work through the humblest means to abase the pride of men. With confidence and hope, he returned to the few men under his command, saying, "Arise, for the Lord hath delivered into your hand the host of Midian." {ST, July 14, 1881 par. 4} [ST, July 14, 1881 par. 5] The apparently powerless condition of that little company of Israelites, compared with the vast host of the enemy, was fitly represented by the cake of barley bread. But as that loaf overthrew the tent upon which it fell, so would the handful of Israelites destroy their numerous and powerful enemies. The Lord himself directed Gideon's mind in the adoption of a plan which the latter immediately set out to execute. He divided his three hundred men into three companies. To every man was given a trumpet, and a pitcher containing a lighted lamp. He then stationed his men in such a manner that they surrounded the entire camp of Midian. They had been previously instructed how to proceed, and at midnight, at a signal from Gideon, all the three companies blew their trumpets, uncovered their lamps, and broke the pitchers, at the same time shouting, "The sword of the Lord and of Gideon!" The light of three hundred lamps, piercing the midnight darkness, and that mighty shout from three hundred voices, suddenly aroused the sleeping army. Believing themselves at the mercy of an overwhelming force, the Midianites were panic-stricken. A terrible scene of confusion ensued. In their fright they fled in all directions, and mistaking their own companions for enemies they slew one another. {ST, July 14, 1881 par. 5} [ST, July 14, 1881 par. 6] As the news of Israel's victory spread, many who had been sent to their homes returned, and joined in the pursuit of their fleeing enemies. Gideon also sent messengers to the Ephraimites, requesting them to seize the fords of the Jordan that the fugitives might not escape eastward. {ST, July 14, 1881 par. 6} [ST, July 14, 1881 par. 7] In this terrible overthrow, not less than one hundred and twenty thousand of the invaders were slain, and so completely were the Midianites subdued that they were never again able to make war upon Israel. A remnant of fifteen thousand who managed to escape across the river, were pursued by Gideon and his faithful three hundred, and utterly defeated, and Zebah and Zalmunna, two Midianite princes, were slain. {ST, July 14, 1881 par. 7} [ST, July 14, 1881 par. 8] Nothing can happen in any part of the universe without the knowledge of Him who is omnipresent. Not a single event of human life is unknown to our Maker. While Satan is constantly devising evil, the Lord our God overrules all, so that it will not harm his obedient, trusting children. The same power that controls the boisterous waves of the ocean can hold in check all the power of rebellion and of crime. God says to one as to the other, "Thus far shalt thou go, and no farther." {ST, July 14, 1881 par. 8} [ST, July 14, 1881 par. 9] What lessons of humility and faith may we not learn as we trace the dealings of God with his creatures. The Lord can do but little for the children of men, because they are so full of pride and vain glory. They exalt self, magnifying their own strength, learning, and wisdom. It is necessary for God to disappoint their hopes and frustrate their plans, that they may learn to trust in him alone. All our powers are from God; we can do nothing independent of the strength which he has given us. Where is the man or woman or child that God does not sustain? Where is the desolate place which God does not fill? Where is the want that any but God can supply? {ST, July 14, 1881 par. 9} [ST, July 14, 1881 par. 10] The psalmist represents the presence of the Infinite One as pervading the universe. "If I ascend up into Heaven, thou art there; if I make my bed in hell, behold, thou art there." We can never find a solitude where God is not. The ever watchful eye of Omniscience is upon all our works, and although he can marshal the armies of Heaven to do his will, he condescends to accept the services of frail, erring mortals. {ST, July 14, 1881 par. 10} [ST, July 14, 1881 par. 11] Because of the pride and ambition of the children of men, God has chosen to perform his mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging him as their leader and their source of strength. He would have us make him our protector and our guide in all the duties and affairs of life. {ST, July 14, 1881 par. 11} [ST, July 14, 1881 par. 12] His care for the works of his creation is unwearied and incessant. When men go forth to their daily toil, as when they engage in prayer; when they lie down at night, and when they rise in the morning; when the rich man feasts in his palace, when the poor man gathers his children about the scanty board, each is tenderly watched by his Heavenly Father. No tears can be shed that God does not notice. There is no smile that he does not mark. Those to whom he has committed important trusts he regards with vigilance. All their actions and most secret motives must pass his scrutiny. He has bestowed upon them all their talents and abilities, and he will hold them to a strict account for the improvement of these gifts. If they attain success, it is because the God of wisdom has prospered them. {ST, July 14, 1881 par. 12} [ST, July 14, 1881 par. 13] The Majesty of Heaven works by whom he will. His providence sometimes selects the humblest instruments to do the greatest work; for his power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; he does not graduate his scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to him. {ST, July 14, 1881 par. 13} [ST, July 14, 1881 par. 14] He who upholds the unnumbered worlds throughout immensity, at the same time cares for the wants of the little brown sparrow that sings its humble song without a fear. He cares for everything and sustains everything throughout the universe that he has created. {ST, July 14, 1881 par. 14} [ST, July 14, 1881 par. 15] If we would but fully believe this, all undue anxieties would be dismissed. With humble prayer and trusting faith, we would seek counsel from God in all our plans and purposes of life. Then all our acts would be governed by discretion, our energies would be rightly directed. Then our lives would not be so filled with disappointment as now; for everything, small or great, would be left in the hands of God, who is not perplexed by the multiplicity of cares, nor overwhelmed by their weight. We should then enjoy a rest of soul to which many have long been strangers. {ST, July 14, 1881 par. 15} [ST, July 21, 1881 par. 1] July 21, 1881 A Wise Reply. By Mrs. E. G. White. After the overthrow of the Midianites, the tidings spread swiftly far and wide that Israel's God had again fought for his people. No words can describe the terror of the surrounding nations when they learned what simple means had prevailed against all the power and skill of a bold, warlike race. {ST, July 21, 1881 par. 1} [ST, July 21, 1881 par. 2] Wherever the news spread, all felt that the victory must be ascribed to God alone. Thus the Lord's name was glorified, the faith of Israel strengthened, and their enemies were brought to shame and confusion. {ST, July 21, 1881 par. 2} [ST, July 21, 1881 par. 3] It is not safe for God's people to adopt the maxims and customs of the ungodly. The divine principles and modes of working are widely different from those of the world. The history of nations presents no such victories as the conquest of Jericho or the overthrow of the Midianites. No general of heathen armies had ever conducted warfare as Joshua and Gideon had done. These victories teach the great lesson that the only sure ground of success is the help of God, working with human effort. Those who trust to their own wisdom and their own skill will surely be disappointed. The only safe course in all the plans and purposes of life is to preserve the simplicity of faith. Humble trust in God and faithful obedience to his will are as essential to the Christian in waging spiritual warfare as they were to Gideon and his brave associates in fighting the battles of the Lord. {ST, July 21, 1881 par. 3} [ST, July 21, 1881 par. 4] God's commands must be implicitly obeyed, irrespective of the world's opinion. This lesson should not be disregarded by those who occupy positions of responsibility among their fellowmen. Such persons above all others should neglect none of the Lord's ordinances or commands. He who conforms to the customs and practices of the world separates himself from God. All should earnestly improve every religious privilege, and inquire of God daily to learn his will. The life and words of Christ must be diligently studied, and his instructions cheerfully obeyed. He who will thus gird on the armor of righteousness need not fear the enemies of God. He may be assured of the presence and protection of the Captain of the Lord's host. {ST, July 21, 1881 par. 4} [ST, July 21, 1881 par. 5] It is a sad fact that the simplicity of true faith has, in a great measure, departed from the church of Christ. Many who occupy responsible positions are in constant danger of separating themselves from God by neglect of the means of grace. They do not drink daily at the fountain of wisdom and righteousness, and do not acknowledge God as the right arm of their power. {ST, July 21, 1881 par. 5} [ST, July 21, 1881 par. 6] The Lord is willing to give his people a precious experience. He would lead them to confide in his wisdom, his power, and his love, instead of trusting to themselves. He would teach them to submit their judgment and their will implicitly to him. Then will they see and know that of themselves they can do nothing; that God is all and in all. His love will dwell in their hearts, and his praise will be continually upon their lips. God works for his people by agencies which the proud and worldly-wise will despise; but the grace and power of God are the only hope of sinful men. {ST, July 21, 1881 par. 6} [ST, July 21, 1881 par. 7] After his glorious victory over the Midianites, Gideon was subjected to another test, differing widely from those already given, but unexpected and peculiarly severe. He must now meet unjust accusation and censure. When, at his call, the men of Israel had rallied against the Midianites, the tribe of Ephraim had remained behind. They looked upon the effort as a perilous and doubtful undertaking, and as Gideon sent them no special invitation, they availed themselves of this excuse not to join their brethren. But when the news of Israel's triumph reached them, the Ephraimites were dissatisfied and envious because they had not shared it. {ST, July 21, 1881 par. 7} [ST, July 21, 1881 par. 8] Gideon was not anxious to secure the honor to himself, for he knew that it belonged to the Lord alone. As soon as the Midianites were routed, Gideon had sent swift messengers, desiring the Ephraimites to seize the fords of the Jordan that the fugitives might not escape. A large number of the enemy were slain, among whom were two of the chief princes of Midian. Thus the men of Ephraim followed up the battle, and helped complete the victory. Nevertheless, they were jealous and angry, as though Gideon were governed by his own will and judgment. They did not discern God's hand in the triumph of Israel, and this very fact proved that they were indeed unworthy to be used as his instruments on that occasion. They would have taken the honor to themselves, instead of ascribing it to God. The wicked spirit manifested toward Gideon shows that they were not men who could be trusted, who would appreciate God's mercy and power in their deliverance. {ST, July 21, 1881 par. 8} [ST, July 21, 1881 par. 9] The wisdom of God, as displayed in the methods and instrumentalities employed to carry forward his work, is foolishness to the boastful and self-confident, because they know not the mystery of godliness. The Lord would teach his people at the present day the lesson of simple dependence upon that mighty arm which can overthrow the strongholds of Satan. The prayer of faith, offered by God's humble, obedient, trusting people, will bring them the victory. {ST, July 21, 1881 par. 9} [ST, July 21, 1881 par. 10] The most complete and perfect system which men have ever despised, apart from the power and wisdom of God, will prove a failure; while the humble means which God sanctions must succeed. The simple act of blowing a blast upon the trumpet, by the army of Joshua around Jericho, and by Gideon's little band about the host of Midian, was made effectual, through the power of God, to overthrow the might of his enemies. Deep are the counsels of God, and the finite mind seeks in vain to comprehend them. {ST, July 21, 1881 par. 10} [ST, July 21, 1881 par. 11] The bullock standing between the altar for sacrifice and the plow in the furrow,--ready for either,--fitly represents the position which God's people should occupy. The Lord has no place in his work for the indolent and self-indulgent. Like the men of Ephraim, there are many at the present day who are ready to work diligently to secure honor to themselves; but unless they can do this they will not work at all. And not only will they do nothing to themselves, but by their example and influence they will discourage others. {ST, July 21, 1881 par. 11} [ST, July 21, 1881 par. 12] The men of Ephraim, returning from the fords of the Jordan with the trophies of victory, addressed Gideon in terms of angry reproach: "Why hast thou served us thus, that thou calledst us not when thou wentest to fight with the Midianites?" {ST, July 21, 1881 par. 12} [ST, July 21, 1881 par. 13] Gideon knew that he had acted by the divine command, and though harshly censured by those who should have commended, he restrained all feelings of anger or indignation. How easily the spirit of jealousy and discontent might have been fanned into a quarrel that would have caused division, bloodshed, and ruin! By his self-control, Gideon showed himself a hero. He proved the truth of those words written so long afterward, "A soft answer turneth away wrath." In his reply to the Ephraimites he modestly threw a veil over his own success, but spoke in the highest praise of their achievements: "What have I done now in comparison of you?" Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer? God hath delivered into your hands the princes of Midian, Oreb and Zeeb; and what was I able to do in comparison of you?" He represented the victory gained by himself and his army of three hundred men as little in comparison with their taking the princes of Midian. And he further showed that the glory belonged neither to him nor to them, but to the Lord. {ST, July 21, 1881 par. 13} [ST, July 21, 1881 par. 14] Gideon's modest and prudent answer appeased the anger of the men of Ephraim, and they returned in peace to their homes. How much of the trouble that exists in the world today, springs from the same evil traits that actuated the men of Ephraim, and how many evils might be avoided if all who are unjustly accused or censured would manifest the meek, self-forgetful spirit of Gideon. - {ST, July 21, 1881 par. 14} [ST, July 28, 1881 par. 1] July 28, 1881 One Wrong Step. By Mrs. E. G. White. The people of Israel, filled with joy and gratitude at their deliverance from the Midianites, proposed to Gideon that he should become their king, and that the throne should be confirmed to his descendants. His answer shows how true and noble were the motives by which he was actuated. "I will not rule over you, neither shall my son rule over you. The Lord shall rule over you." At the divine command, Gideon had willingly gone forth to battle for Israel; he had not shrunk from duty, nor hesitated in the face of danger; but he nobly refused to accept from the people those honors which the Lord had reserved to himself the right to bestow. {ST, July 28, 1881 par. 1} [ST, July 28, 1881 par. 2] God had manifested special favor to Gideon, in selecting him as the instrument through whom to deliver Israel. While great responsibilities rested upon him in this important crisis, Gideon's course was marked with humility and faithful obedience. God accepted his work, and crowned his efforts with success. But now Gideon was assailed by temptation in a new form. When the reprover of wrong has done his work, in obedience to God's commands, the period of inactivity which succeeds the struggle, is often the most dangerous. This danger Gideon now experienced. A spirit of unrest was upon him. Hitherto he had been content to execute the commands given him of God; but now, instead of calmly waiting for divine instruction, he began to devise and execute plans for himself. He had not learned to wait as well as to labor--to suffer God's will as well as to do it. {ST, July 28, 1881 par. 2} [ST, July 28, 1881 par. 3] Satan is never idle. He is filled with hatred against God, and is constantly enticing men into a wrong course of action. After the armies of the Lord have gained a signal victory, the great adversary is especially busy. He comes disguised as an angel of light, and as such he endeavors to overthrow the work of God. Thus thoughts and plans were suggested to the mind of Gideon, by which Israel were led astray. {ST, July 28, 1881 par. 3} [ST, July 28, 1881 par. 4] The tribes on the east side of the Jordan were quite a distance from the tabernacle at Shiloh, to which all the men of Israel were required to repair three times a year, to attend the great annual feasts. This of course, required a considerable outlay of time and means. The thought was suggested to Gideon that it would be a great advantage to these tribes to have a place at home, for sacrifice and worship. {ST, July 28, 1881 par. 4} [ST, July 28, 1881 par. 5] Without waiting for the divine sanction, he determined to provide a suitable place and to institute a system of worship similar to that carried on at the tabernacle at Shiloh. He had refused the urgent solicitations to become king of Israel, but he now determined to take advantage of the popular feeling in his favor to carry out the plan he had devised. As his share of the spoil taken from the Midianites, he asked that all the ear-rings of gold might be given him, promising that he would put them to a wise use. {ST, July 28, 1881 par. 5} [ST, July 28, 1881 par. 6] As is natural, even at the present day, the people of Israel were more ready to ascribe the honor of the victory to Gideon than to the Lord. They readily complied with the request, and also collected many other costly materials, together with the richly adorned garments of the princes of Midian. {ST, July 28, 1881 par. 6} [ST, July 28, 1881 par. 7] The total value of the spoil thus contributed was not less than fifteen thousand dollars. From the material thus furnished, Gideon constructed an ephod and a breastplate of judgment in imitation of those worn by the high priest. {ST, July 28, 1881 par. 7} [ST, July 28, 1881 par. 8] Gideon led the people to look upon this ephod and the breastplate as possessing special sacredness in themselves. In this he erred. All that could make them sacred was the fact that they were employed in the solemn service of God as he had directed. The high priest alone was authorized to wear them when he went in before the Lord. {ST, July 28, 1881 par. 8} [ST, July 28, 1881 par. 9] Because he had been commanded to offer a sacrifice upon the rock where the angel appeared to him, Gideon concluded that he had been divinely appointed to officiate as a priest, and that by instituting a service there, he might save the people the trouble and expense of their journeys to Shiloh. {ST, July 28, 1881 par. 9} [ST, July 28, 1881 par. 10] The Lord was not pleased with this arrangement, for it was contrary to the order which he had established. It was an assumption of authority on the part of Gideon which proved disastrous to himself and to all Israel. God designs that his people shall place a high estimate upon every provision for their salvation. He desires them to appreciate his great mercy and condescension, and to manifest gratitude and zeal proportionate to the value of the great gift of the Son of God. But we are disposed to shun sacrifice and self-denial for our eternal interest, while we readily devote time and strength to seeking temporal advantage. Thus our conduct too often shows that we place a higher estimate upon earthly things that upon the heavenly treasure. {ST, July 28, 1881 par. 10} [ST, July 28, 1881 par. 11] It is the work of God's true people to advance his glory in the earth. Through connection with him, they will be imbued with divine wisdom, which will lead them to place a right estimate upon eternal things. The Lord desired his people to go up to the tabernacle at Shiloh, at the stated seasons, even though it might require considerable sacrifice. That very effort would lead them to place a higher value upon their religious privileges. {ST, July 28, 1881 par. 11} [ST, July 28, 1881 par. 12] In seeking to bring the worship of God nearer home, Gideon was but providing to indulge the people in their indolence. This would have no beneficial influence upon them. All plans based upon human reasoning should be looked upon with a jealous eye, lest Satan insinuate himself into the position which belongs to God alone. The course pursued by Gideon proved a snare, not only to himself and family, but to all Israel. The irregular and unauthorized worship led the people finally to forsake the Lord altogether, to serve idols. The ephod and the breastplate were regarded with pride, because of their costly material and exquisite workmanship; and after a time were looked upon with superstitious reverence. The services at the place of worship were celebrated with feasting and merriment, and at last became a scene of dissipation and licentiousness. Thus Israel were led away from God by the very man who had once overthrown their idolatry. {ST, July 28, 1881 par. 12} [ST, July 28, 1881 par. 13] If men could foresee the result of their course, if they could realize the influence which they exert upon their own families and upon society, they would move with greater caution, and would maintain a firmer reliance upon God. The misconduct of parents frequently produces the most ruinous effects upon their children and associates, after the actors themselves have been laid in the grave. There is no evil which man should so much dread, as being given up to his own lusts. This was the fate of Israel. After Gideon's death, the people, especially his own house, plunged into the grossest idolatry. {ST, July 28, 1881 par. 13} [ST, July 28, 1881 par. 14] Thus the snare which Gideon had so unwittingly set, entrapped the unwary feet of thousands. A snare,--how many snares are to be found in our path today! There is need that light from above be constantly shed upon our way, that we may see the snares laid for our feet. Oh, that fathers and mothers could realize the dangers that beset their path and the path of their children! {ST, July 28, 1881 par. 14} [ST, July 28, 1881 par. 15] Those who are placed in the highest positions may lead astray, especially if they feel that there is no danger. The wisest err; the strongest grow weary. Excess of caution is often attended with as great danger as excess of confidence. To go forward without stumbling, we must have the assurance that a hand all-powerful will hold us up, and an infinite pity be exercised toward us if we fall. God alone can at all times hear our cry for help. {ST, July 28, 1881 par. 15} [ST, July 28, 1881 par. 16] It is a solemn thought that the removal of one safeguard from the conscience, the failure to fulfill one good resolution, the formation of one wrong habit, may result not only in our own ruin, but in the ruin of those who have put confidence in us. Our only safety is to follow where the steps of the Master lead the way, to trust for protection implicitly to Him who says, "Follow me." Our constant prayer should be, "Hold up my goings in thy path, O Lord, that my footsteps slip not." {ST, July 28, 1881 par. 16} [ST, July 28, 1881 par. 17] The Israelites needed the benefits of assembling for worship and entering into covenant together to serve the Lord. In separating themselves from the place of worship divinely appointed, they lost much. God had servants whose lips he unsealed to speak words of warning, encouragement, and reproof, so that the light received from Heaven by one shone not for himself alone, but to lighten the path of others. God knows best what his people need. His words come down to us, in warning and instruction,--"Not forsaking the assembling of yourselves together, as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching." {ST, July 28, 1881 par. 17} [ST, July 28, 1881 par. 18] At the present day, as in ancient times, the people of God plead their own ease or convenience as an excuse for neglecting divine service. They will devise means to preserve the Christian name without making any sacrifice of time or means. God requires his people to maintain his worship. And those who are burdened with care and responsibility, should be the last to excuse themselves from religious privileges. They need wisdom from above. They need to be constantly reaching upward to lay hold on the divine arm, lest they stumble and fall. They can walk safely, only as they fear God, and obey his voice. Those whom God has burdened with a place in his work, need not be left to their own judgment, as was Gideon, to lead men away from the right path. The feet that God is guiding will press on in a way which leads straight forward, ever ascending, and ever brightening, until it reaches the brightness of eternal day. {ST, July 28, 1881 par. 18} [ST, July 28, 1881 par. 19] All wrong-doing is forsaking the path where Jesus leads, turning aside to the crooked ways of darkness. Those who are determined in the strength of Jesus to make the most of their opportunities, seizing every ray of light that Heaven sheds on their pathway, will go straight forward, fulfilling their duty to God and to their fellow-men. They will not fall, nor stumble. A divine Guide goes before the faithful, encouraging them with his voice, aiding them with his hand, and they need never mistake the way. - {ST, July 28, 1881 par. 19} [ST, August 4, 1881 par. 1] August 4, 1881 God's Justice Vindicated. By Mrs. E. G. White. The course of Israel, after the death of Gideon, is thus described by the sacred historian: "The children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side. Neither showed they kindness to the house of Jerubbaal, namely Gideon, according to all the goodness which he had shewed unto Israel." {ST, August 4, 1881 par. 1} [ST, August 4, 1881 par. 2] When men cast away the fear of God, we need not be surprised to see them departing from the path of honor and integrity. They are following another guide. They hurry on in the journey of life, heedless, presumptuous, yet ever fearful and dissatisfied; for they have left the only one who can give them rest and security. When once started in a wrong path, many press on as if infatuated, although every step leads them farther from the Source of light and the Tower of strength. {ST, August 4, 1881 par. 2} [ST, August 4, 1881 par. 3] The great sin of Israel had ever been that of departing from God, forgetting his matchless love and his mighty power as revealed again and again in their deliverance. An appreciation of the Lord's mercy and goodness will lead to an appreciation of those who, like Gideon, have been employed as instruments to bless his people. The cruel course of Israel toward the house of Gideon was what might be expected from a people who manifested such base ingratitude to God. {ST, August 4, 1881 par. 3} [ST, August 4, 1881 par. 4] The calamities which had constantly threatened them being past, the selfishness of Israel now became apparent. The men so grateful after that glorious victory over Midian, now forgot their offer to place Gideon and his sons upon the throne. They had been filled with wonder and admiration by the noble, unselfish, unambitious spirit which prompted him to refuse the honor, both for himself and for his sons. But the impression wore away as other influences were brought to bear upon them. Gratitude died out of their hearts, and after Gideon's death, the people treated his sons with the basest neglect and cruelty. The human heart is fickle. It is not to be trusted. All who rely upon the favor or support of men will sooner or later find themselves leaning upon a broken reed. {ST, August 4, 1881 par. 4} [ST, August 4, 1881 par. 5] Yet Gideon himself had sowed the seeds for that baleful harvest, when he performed that one wrong act by which Israel were led away from God. Now they had become blinded by the sophistry of Satan, and they were wandering away from Him who was their light, their strength, and their glory. The Lord withdrew his restraining Spirit from them, and gave them up to their own base passions. {ST, August 4, 1881 par. 5} [ST, August 4, 1881 par. 6] According to the evil custom of those days, Gideon had taken numerous wives, and at his death he left no less than seventy sons. Besides these, there was another, Abimelech, "the son of a strange woman." This person had no right in the inheritance with Gideon's lawful children, and his debased character rendered him still more unworthy to be numbered with the descendants of the illustrious leader. The sons of Gideon had concurred in their father's refusal to accept the throne of Israel, but Abimelech determined to secure the position for himself. Being a native of Shechem, where his mother's relatives dwelt, he induced them to influence the Shechemites in his favor. He endeavored to advance his own interests by basely misrepresenting his brethren. He accused them of designing to seize upon the government and unite in its administration, and he sought to convince the people that it would be much better for them to be ruled by one of their own number than by such a band of tyrants. {ST, August 4, 1881 par. 6} [ST, August 4, 1881 par. 7] Had the Israelites preserved a clear perception of right and wrong, they would have seen the fallacy of Abimelech's reasoning, and the injustice of his claims. They would have seen that he was filled with envy, and actuated by a base ambition to exalt himself by the ruin of his brethren. Those who are controlled by policy rather than by principle are not to be trusted. They will pervert the truth, conceal facts, and construe the words of others to mean that which was never intended. They will employ flattering words, while the poison of asps is under their tongue. He who does not earnestly seek the divine guidance will be deceived by their smooth words and their artful plans. {ST, August 4, 1881 par. 7} [ST, August 4, 1881 par. 8] There are many who would scorn the appellation of policy men, yet who will stoop to concealment, evasion, and even misrepresentation, to accomplish their purposes. He who, in a matter of right and wrong, remains noncommittal that he may retain the friendship of all; he who seeks to secure by evasion of truth what should be won by courage; he who waits for others to take the lead, when he should go forward himself, and then feels at liberty to censure their course,--all these are in God's sight numbered as deceivers. {ST, August 4, 1881 par. 8} [ST, August 4, 1881 par. 9] Abimelech was successful in his schemes, and was accepted, at first by the Shechemites, and afterward by the people generally, as the ruler of Israel. But while thus exalted to the highest position in the gift of the nation, he was utterly unworthy of the trust. His birth was ignoble, his character vicious. The higher and nobler qualities,--virtue, integrity, and truth,--he had never cherished. He possessed a strong will and indomitable perseverance, and thus, by the most unscrupulous measures, he accomplished his purposes. {ST, August 4, 1881 par. 9} [ST, August 4, 1881 par. 10] The Israelites, blinded by their own sinful course of apostasy, were acting directly contrary to God's express commands, and he left them to reap the results of their own folly. It was not Gods will that Israel should have a king. But in case they desired to be thus governed, the Lord, understanding the pride and perversity of the human heart, had reserved to himself the right to appoint a king over them. God had brought Israel out from Egypt to be a peculiar people, especially devoted to himself, and unlike any other people. Israel's great ambition to imitate the idolatrous nations around them was the result of separation from God. {ST, August 4, 1881 par. 10} [ST, August 4, 1881 par. 11] Pride and ambition similar to that which cursed ancient Israel, exists in the church of God today. They are unwilling to be a peculiar people, distinct and separate from the world. To reach the Bible standard requires self-denial, a crucifixion of the affections and lusts. The unsanctified heart reaches out for forbidden things, but these very objects of desire will prove now, as anciently, a source of weakness and corruption. Christ "gave himself for us, that he might cleanse us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Those who seek the honor which comes from men are ever ready to adopt the customs and practices of the world. They gain their position by the exercise of traits of character which should lie dormant. If only those were exalted who had gained their position by fidelity to God and to man, the standard of morality and religion among the people would be elevated. The sin of which we are guilty in acting contrary to God's expressed will is as much greater than was that of ancient Israel, as our light and privileges have been greater than theirs. {ST, August 4, 1881 par. 11} [ST, August 4, 1881 par. 12] The Shechemites sealed the compact with their new king by presenting him with a sum of money from the treasure which had been dedicated to their god, Baal-berith. By accepting the gift, Abimelech covenanted, at the very commencement of his reign, to use his influence and authority to promote the worship of this god. Thus he publicly pledged himself to counteract, as far as possible, the work which Gideon his father had done in overthrowing idolatry. Such has ever been the history of the world since the fall of man. God will use those who give themselves wholly to his service. And Satan not only marshals his host of evil angels and arrays them against God, but he employs men to execute his plans and to defy the King of Heaven. {ST, August 4, 1881 par. 12} [ST, August 4, 1881 par. 13] Abimelech now proceeded to execute his power as suited his cruel character. With the money he had received, he hired a set of unprincipled men who were ready for any crime. At the head of this company he marched to Ophrah, where Gideon's family still dwelt, and basely murdered them all, except one brother, Jotham, who escaped. Abimelech well knew that these men were far better qualified than himself to stand at the head of the kingdom; and he felt that while they lived, his throne would not be secure. Hence he conceived and executed this fiendish crime, that he might undisturbed enjoy the coveted honor, being the first who had borne the name of king among the descendants of Jacob. Returning in triumph to Shechem, Abimelech was immediately anointed king. {ST, August 4, 1881 par. 13} [ST, August 4, 1881 par. 14] When Jotham was informed of this, he immediately repaired to Shechem. Burning with a sense of the horrible injustice and cruelty heaped upon his family, he determined at all hazards to present it before the people in its true light. While the multitude were engaged in festivities in honor of their king, celebrating the occasion with hilarious mirth and sensual gratification, Jotham ascended Mount Gerizim to a position where he could be seen and heard by all the people, and addressed them in words of keen reproof. {ST, August 4, 1881 par. 14} [ST, August 4, 1881 par. 15] In a most fitting and beautiful parable, he presented before them the folly and injustice of their course. He represented the trees as seeking to make one of their number king over them. But the olive refused to leave its oil, the fig-tree its fruit, and the vine-tree its wine. The worthless bramble, however, readily appropriated the honor and at once stated the conditions of its acceptance: "If in truth ye anoint me king over you, then come and put your trust in my shadow; and if not, let fire come out of the bramble, and devour the cedars of Lebanon." {ST, August 4, 1881 par. 15} [ST, August 4, 1881 par. 16] The unselfish, unambitious conduct of Gideon and his sons was then forcibly portrayed, and also the ingratitude of the Shechemites. Jotham then concluded in words which proved to be a prophecy: "If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you. But if not let fire come out from Abimelech and devour the men of Shechem and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech." {ST, August 4, 1881 par. 16} [ST, August 4, 1881 par. 17] After delivering this speech, Jotham, fled and dwelt in a part of the country beyond the power of Abimelech. {ST, August 4, 1881 par. 17} [ST, August 4, 1881 par. 18] The transaction of making Abimelech their king, shows how low Israel had fallen. What a contrast between their humble, God-fearing leader, Moses, who had felt wholly unworthy to occupy his position, and this upstart king, who had secured the throne by treachery, and established himself by violence and bloodshed. It should send terror to our souls when we reflect to what lengths men may go in crime, when they have rejected the influence of God's Spirit. A despot, a murderer, was placed as commander-in-chief of Israel. Satan was now exultant. He had gained control of the mind of Abimelech, and through him he hoped to rule the people. {ST, August 4, 1881 par. 18} [ST, August 4, 1881 par. 19] Truly what a striking contrast between the self-sacrificing, devoted leader whom God appointed, and the monster of ingratitude and cruelty whom Israel had now placed upon the throne. By the olive, the fig-tree, and the vine, in Jotham's parable, were represented such noble, upright characters as Moses and Joshua, who had been a living illustration of what a leader of Israel should be. Such men claimed no kingly honors. It was their work to bless their fellow-men, and they did not aspire to rank or power. {ST, August 4, 1881 par. 19} [ST, August 4, 1881 par. 20] The worthless bramble, grasping for honor, and destroying that which was better than itself, was a fitting symbol of the vile and cruel Abimelech. Millo was the name of the senate-house, or townhall, and by the house of Millo are meant the chief men of Shechem, who had united in making Abimelech their king, but who, according to Jotham's prophecy, were to destroy Abimelech, and to be destroyed by him. {ST, August 4, 1881 par. 20} [ST, August 4, 1881 par. 21] For three years this wicked man's reign continued, and then the Lord sent trouble among those who had united in an evil course. The very men who had made Abimelech king became disgusted with his demoralizing rule, and his heartless tyranny. By treachery he had gained the throne, and now by treachery they determined to remove him. The words of Jotham were fulfilled. Discord, strife, and hatred prevailed between Abimelech and his subjects. The king's cruelty had not ended with the sons of Gideon. Everyone who opposed his will was summarily put to death. But the time of retribution, both for Abimelech and for the Shechemites who had sustained him, was at hand. {ST, August 4, 1881 par. 21} [ST, August 4, 1881 par. 22] The city of Shechem having rebelled, it was attacked by the king's forces, the inhabitants were slain, the city itself was reduced to ashes, and the ground was sown with salt, as a token of perpetual desolation. {ST, August 4, 1881 par. 22} [ST, August 4, 1881 par. 23] A neighboring city united with Shechem in the insurrection, and Abimelech proceeded next to attack this place also. Having gained possession, he determined to burn the inhabitants with the tower, as he had done at Shechem. But the wicked king had passed the limits of divine forbearance. He had been permitted to execute the vengeance of God upon Israel, and his career of crime was now to be cut short. {ST, August 4, 1881 par. 23} [ST, August 4, 1881 par. 24] As they were about to burn the tower, the king approached too near for his own safety. A piece of millstone hurled by the hand of a woman, struck and fatally wounded him. To avoid the disgrace of dying by a woman's hand, he was, at his own request, immediately slain by his armor-bearer. Thus ended the career of Abimelech. A vile murderer no longer lived to execute his tyranny. {ST, August 4, 1881 par. 24} [ST, August 4, 1881 par. 25] Thus the justice of God punished both Abimelech and the Shechemites. This terrible history should teach us the lesson that sin will never go unpunished, and it should impress upon our minds the danger of entering upon the path of disobedience. {ST, August 4, 1881 par. 25} [ST, August 4, 1881 par. 26] All true greatness of character, all peace and joy of soul, must come from entire conformity to the will of God. The path of cheerful obedience is the path of safety and happiness. Messages of mercy are sent from Heaven, to teach us the right way. Strength for the conflict of life is ever awaiting us. With the help of God we may gain the victory. {ST, August 4, 1881 par. 26} [ST, August 11, 1881 par. 1] August 11, 1881 A Backsliding People. By Mrs. E. G. White. After the death of Abimelech, the usurper, the Lord raised up Tola to judge Israel. His peaceful reign presented a happy contrast to the stormy scenes through which the nation had been passing. It was not his work to lead armies to battle and to achieve victories over the enemies of Israel, as the former rulers had done; but his influence effected a closer union among the people, and established the government upon a firmer basis. He restored order, law, and justice. {ST, August 11, 1881 par. 1} [ST, August 11, 1881 par. 2] Unlike the proud and envious Abimelech, Tola's great desire was, not to secure position or honor for himself, but to improve the condition of his people. A man of deep humility, he felt that he could accomplish no great work, but he determined to perform with faithfulness his duty to God and to the people. He highly valued the privilege of divine worship, and chose to dwell near the tabernacle, that he might oftener attend upon the services there performed. {ST, August 11, 1881 par. 2} [ST, August 11, 1881 par. 3] Devotion and humility have ever characterized the men with whom God has intrusted important responsibilities in his work. The divine call to Moses in the desert found him distrustful of self. He realized his unfitness for the position to which God had called him; but having accepted the trust, he became a polished instrument in the hand of God to accomplish the greatest work ever committed to mortals. {ST, August 11, 1881 par. 3} [ST, August 11, 1881 par. 4] Had Moses trusted to his own strength and wisdom, and eagerly accepted the great charge, he would have evinced his entire unfitness for such a work. The fact that a man feels his own weakness, is at least some evidence that he realizes the magnitude of the work appointed him, and this gives room for hope that he will make God his counselor and his strength. Such a person will move no farther nor faster than he knows God is leading him. {ST, August 11, 1881 par. 4} [ST, August 11, 1881 par. 5] A man will gain power and efficiency as he accepts the responsibilities which God places upon him, and with his whole soul seeks to qualify himself to bear them aright. However humble his position or limited his ability, that individual will attain true greatness who cheerfully responds to the call of duty, and, trusting to the divine strength, seeks to perform his work with fidelity. He will feel that he has a sacred commission to battle against wrong, to strengthen the right, to elevate, comfort, and bless his fellow-men. Indolence, selfishness, and love of worldly approbation must yield to this high and holy calling. {ST, August 11, 1881 par. 5} [ST, August 11, 1881 par. 6] Engaged in such a work, the weak man will become strong; the timid, brave; the irresolute, firm and decided. Each sees the importance of his position and his course, inasmuch as Heaven has chosen him to do a special work for the King of kings. Such men will leave the world better for their having lived in it. Their influence is exerted to elevate, to purify, and to ennoble all with whom they come in contact, and thus they help to prepare their fellow-men for the heavenly courts. {ST, August 11, 1881 par. 6} [ST, August 11, 1881 par. 7] Tola governed Israel twenty-three years, and was succeeded by Jair. This ruler also feared the Lord and endeavored to maintain his worship among the people. In conducting the affairs of the government he was assisted by his sons, who acted as magistrates, and went from place to place to administer justice. {ST, August 11, 1881 par. 7} [ST, August 11, 1881 par. 8] To some extent, during the latter part of Jair's reign, and more generally after his death, the Israelites again relapsed into idolatry. The sacred record states, "And the children of Israel did evil again in the sight of the Lord, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the Lord, and served not him." {ST, August 11, 1881 par. 8} [ST, August 11, 1881 par. 9] The divine judgments followed close upon the transgressions of Israel. The Ammonites made war upon them in the east, and the Philistines in the west. Other nations, also, united with these in the oppression of Israel, until they seemed again to be shut in by relentless foes. In the days of prosperity, God's people had forsaken him, and now he seemed to have forsaken them, and they knew not which way to turn for help. Thus was again fulfilled the word of the Lord by the mouth of Joshua, that the heathen nations, if not promptly destroyed, would prove to Israel as snares for their feet, and as thorns in their eyes. {ST, August 11, 1881 par. 9} [ST, August 11, 1881 par. 10] When the sins of a nation are punished, the innocent often suffer with the guilty. Among apostate Israel, the Lord still had faithful servants. These labored to show Israel their transgressions, and that all their troubles were but the results of their apostasy. But the words of warning seemed for a time to fall unheeded. {ST, August 11, 1881 par. 10} [ST, August 11, 1881 par. 11] We repeat what has been so often said before, that among the people of God today are dangers similar to those that well-nigh destroyed Israel. The command, "Thou shalt have no other gods before me," was spoken from Sinai for every soul that should live upon the earth. We can no more free ourselves from the claims of God's law than we can hide from his all-seeing eye. Its precepts reached every case, and its claims rest upon all the children of men to the close of time. {ST, August 11, 1881 par. 11} [ST, August 11, 1881 par. 12] Idolatry has separated the people of God from him; he has not the first place in their thoughts and affections. Professed Christians fail to realize their accountability to God. They forget that he is ever present, to assert his supreme authority, and to take cognizance of all their works, whether they be good or whether they be evil. {ST, August 11, 1881 par. 12} [ST, August 11, 1881 par. 13] Satan once presented all the attractions of the world to Christ, to allure him from the path of duty. Having failed in this, the arch-deceiver tries the same device with the followers of Jesus, and meets with much better success. Thus Satan receives the devotion which God claims. How many employ all the Creator's gifts merely to glorify themselves. How many set their affections upon their worldly possessions, or seek above all else the applause of men. How many choose the atmosphere of vanity and worldliness, rather than that of sobriety, purity, and godliness. They are so far from God that they cannot discern the true value of eternal things. And there are some who glory in their unbelief, making this an excuse for their defects of character. Unbelief is the idol which they worship. They willfully grope in darkness constantly diffusing mist and fog to shadow their own path and the path of others. But still the voice from Sinai sounds in our ears, addressing this class no less than all others, "Thou shalt have no other gods before me." {ST, August 11, 1881 par. 13} [ST, August 11, 1881 par. 14] Many who profess to be the disciples of Jesus seem as indifferent and careless in their religious life, as though no responsibility rested upon them to deny self and bear the cross. They do not realize their duty, by personal example and earnest effort to help others to follow in the same path. God would be to us the very help we need, if we would make him first, and last, and best, in all the purposes and events of life. Every plan devised should bear the high signet of Heaven, rather than the seal of worldly commendation. {ST, August 11, 1881 par. 14} [ST, August 11, 1881 par. 15] The reason why so many are walking in darkness is that they pursue a path which leads directly away from God. Christ came to give the world an example of a pure and perfect life. He sacrificed himself for the joy of saving the lost. Whoever follows Christ will work the works of Christ. Pride and selfishness will not be cherished, every sinful indulgence will be put away, the soul temple will be cleansed from every idolatrous shrine. Until this shall take place, we cannot claim to be free from Israel's great sin of idolatry. {ST, August 11, 1881 par. 15} [ST, August 18, 1881 par. 1] August 18, 1881 Judgment and Mercy. By Mrs. E. G. White. Exposed to the power of their enemies, the children of Israel at last realized the perils of their situation, and the futility of all their efforts against the oppressor. Then they began to seek help from Him whom they had so forsaken and insulted. They saw in some measure, how far they had separated themselves from the only One who could help them. "And the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim." {ST, August 18, 1881 par. 1} [ST, August 18, 1881 par. 2] But infinite wisdom saw that they sorrowed because of the consequences of their sin--the suffering which it had brought upon themselves,--rather than because they had offended God. The Lord answered them, through one of his faithful prophets:-- {ST, August 18, 1881 par. 2} [ST, August 18, 1881 par. 3] "Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? Yet ye have forsaken me, and served other gods; wherefore I will deliver you no more." {ST, August 18, 1881 par. 3} [ST, August 18, 1881 par. 4] Thus the Lord presented before them his goodness, his long suffering, his pity for their distress, and the wonderful deliverances which he had wrought for them again and again. Notwithstanding all his love and care, they had once more forsaken him, and had sinned more grievously than ever before, choosing the service of idols, instead of the worship of the living God. Now, in their distress, he bade them, "Go and cry unto the Gods which ye have chosen. Let them deliver you in the time of your tribulation." {ST, August 18, 1881 par. 4} [ST, August 18, 1881 par. 5] But there was hope for Israel as soon as they began sincerely to repent and humbly cry unto God. They had been led to see what would be their condition, should the Lord leave them to be delivered by the gods in whom they trusted. They would be subdued by the very nations that in God's strength they had once conquered. Had Israel preserved their connection with God, they would have derived honor, dignity, and power from this relationship. {ST, August 18, 1881 par. 5} [ST, August 18, 1881 par. 6] Allied to the King of kings, the Lord of life and glory, the vilest sinner may become a partaker of the divine nature, and an heir of eternal riches. "To them gave he power to become sons of God, even to them that believe on his name." Oh, what condescension, what amazing love, to make fallen man a member of the royal family, a child of the Heavenly King! How can the world's Redeemer look upon those who stubbornly refuse to receive the gifts of a Saviour's love, or who, having professedly accepted him, cast aside as worthless trifles the honor and dignity offered them as his followers! {ST, August 18, 1881 par. 6} [ST, August 18, 1881 par. 7] Multitudes turn with contempt from the pleadings of divine grace and infinite love, to satisfy their desire for forbidden pleasures which prove as the apples of Sodom, beautiful without, but ashes within. Israel had no love for the holy character of God, and they rejected and despised his friendship. Scorning the Creator, they adored the creature; and when, in their distress, they sought unto the long-insulted Jehovah, he pointed them to the gods of their choice, and bade them cry to these deities for help. {ST, August 18, 1881 par. 7} [ST, August 18, 1881 par. 8] The Israelites well knew that their idols were powerless to save or to destroy. They knew that the heathen worship was contrary to reason and sound judgment. But they had gradually departed from God, and had indulged in sin until their moral perceptions were dulled, and they were led astray by Satan. {ST, August 18, 1881 par. 8} [ST, August 18, 1881 par. 9] As we ponder the solemn words of warning addressed to Israel, we are in imagination brought before the great white throne, where in the presence of the assembled universe, every man will be judged according to the deeds done in the body. Then will be seen the true value of a Christian life and character. There must they render an account who have devoted their God-given talents of time, of means, or of intellect, to serving the gods of this world. The searching eye of Jehovah will rest upon all; and that voice which amid the thunders of Sinai spake to man, "Thou shalt have no other gods before me"--that voice will answer the sinner's imploring cry for pardon, "Go and cry unto the gods which ye have chosen. Let them deliver you in the time of your tribulation." {ST, August 18, 1881 par. 9} [ST, August 18, 1881 par. 10] None then to pity the folly of those who have despised and forsaken God. None to relieve their distress. They have forsaken their true and loving Friend, to follow the path of convenience and worldly pleasure. They intended at some time to return to God. But the world, with its follies and deceptions, absorbs the attention. Frivolous amusements, pride of dress, indulgence of appetite, harden the heart and benumb the conscience, so that the voice of truth is not heard. Duty is a despised word. Things of infinite value are lightly esteemed, until the heart loses all desire to sacrifice for Him who has given so much for man. But in the reaping time they must gather the crop sown. {ST, August 18, 1881 par. 10} [ST, August 18, 1881 par. 11] "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you: then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord; they would none of my counsel; they despised all my reproof. Therefore they shall eat of the fruit of their own way, and be filled with their own devices. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil." {ST, August 18, 1881 par. 11} [ST, August 18, 1881 par. 12] God speaks to us today, in the warnings, counsels, and reproofs given to ancient Israel. If we depart from him, our condemnation will be greater than theirs; for we have their experience as a warning, and all the instruction which God has given since their time. Many and varied are the idols which we cherish; idols that engross the mind and harden the heart, so that sacred things are not rightly valued. Oh that the lessons given to ancient Israel might so impress our hearts and affect our lives that we would fully turn from idols, to serve the living God. {ST, August 18, 1881 par. 12} [ST, August 18, 1881 par. 13] We must not trifle with our present privileges and opportunities, and expect that when lost they will be restored whenever we desire. It is impossible to abuse the powers with which our Creator has endowed us, and yet find them clear and vigorous, to call to our aid whenever we wish to devote them to a nobler, better purpose. The chains of habit, like ropes of steel, are not easily broken. Then how careful should we be to cherish only those traits which we would have to form the texture of character. {ST, August 18, 1881 par. 13} [ST, August 18, 1881 par. 14] The children of Israel had forfeited all right to expect help from God, and they had begun to feel this. They knew not where to turn for human help, and God had apparently forsaken them. His words thrilled their guilty souls with the anguish of remorse. They knew that they deserved to suffer the divine judgment, and to this they were willing to submit, if they might hope once more to be forgiven and restored to the favor of God. {ST, August 18, 1881 par. 14} [ST, August 18, 1881 par. 15] "And the children of Israel said unto the Lord, We have sinned; do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day. And they put away the strange gods from among them, and served the Lord; and his soul was grieved for the misery of Israel." {ST, August 18, 1881 par. 15} [ST, August 18, 1881 par. 16] Oh, the long-suffering mercy and condescension of our God! The Lord had been trying his people. When they humbled themselves before him, and repented with sincerity of soul, he heard their prayers, and at once began to deliver Israel. - {ST, August 18, 1881 par. 16} [ST, September 15, 1881 par. 1] September 15, 1881 A Lesson for Mothers. By Mrs. E. G. White. While Israel was sorely harassed by the children of Ammon on the east, and the Philistines on the west, the Lord hearkened to the prayers of his people, and began to work for their deliverance. After eighteen years of oppression, they made war against the Ammonites, and effectually destroyed their power. But a backsliding and idolatrous people soon forgot the lesson which divine wisdom had so often sought to teach them. As they continued to depart from God, he permitted them still to be oppressed by their powerful enemies, the Philistines. {ST, September 15, 1881 par. 1} [ST, September 15, 1881 par. 2] For a period of forty years the children of Israel were constantly harassed, and at times completely subjugated, by this cruel and warlike nation. They had mingled with these idolaters, united with them in commerce, in pleasure, and even in worship, until they seemed to be identified with them in spirit and interest. Then these professed friends of Israel became their bitterest enemies, and sought by every means to accomplish their destruction. {ST, September 15, 1881 par. 2} [ST, September 15, 1881 par. 3] There is still, as with ancient Israel, a constant tendency among the professed people of God to depart from the Lord's instructions, and to imitate the customs and practices of worldlings. The people of the world have given themselves to the service of Satan; and their hearts are opposed to the religion of Jesus Christ. They may profess to acknowledge him as their Redeemer, but they have the same hostility as did the heathen of old, to that religion which calls for self-denial and self-sacrifice. The spirit of the world today is the same that prompted the rejection and crucifixion of the Prince of Life; the same that has consigned his followers to imprisonment, exile, and death. The Christianity which will yield to the influence of the world, and conform itself to their principles and customs, is looked upon with favor by men who are the enemies of God. But when the necessity for holiness of heart and life is presented, then the world feels that its rights are endangered. When the church rebukes fashionable follies, demoralizing amusements, extravagance, and self-indulgence; when Christianity is spiritual, positive, earnest, and aggressive,--then the opposition of the world will be excited. {ST, September 15, 1881 par. 3} [ST, September 15, 1881 par. 4] Our Saviour plainly taught that there could be no harmony between his followers and the world. "Marvel not that the world hate you. Ye know that it hated me before it hated you." The world will love its own. Those who value the things which it values, will enjoy its friendship. It is the spirit of the world that separates us from God. It is the love of those things which he has condemned that brings his displeasure upon us. As in olden times, the Lord still sends his messengers with words of warning and reproof. He makes it our duty to hear, to understand, and to obey. There are evils among the people of God that call for reform. The light of the present age, the experience of the church in ages past, the teachings of the sacred word for this time,--all bid us go forward. {ST, September 15, 1881 par. 4} [ST, September 15, 1881 par. 5] There were still in Israel true-hearted ones whose souls were filled with anguish because of the condition of their people. Their prayers of confession, penitence, and faith, went up without ceasing before God. He was not indifferent to their cries, but while there was apparently no response, his providence was preparing for them help suited to their condition. There was not to be found in all Israel a man through whom the Lord could work for the deliverance of his people. The erroneous education given to children, indulgence of appetite, and conformity to the practices of heathenism, had greatly lessened both physical and moral power. {ST, September 15, 1881 par. 5} [ST, September 15, 1881 par. 6] Godly fathers and mothers looked with gloomy forebodings to the future. Many a mother had secretly cherished the hope that she might give to God and to Israel a son who should deliver his people from the oppressor's power. But as parents saw their children coming up with perverted appetites and uncontrolled passions, the inquiry arose, What will the end be? What part will these youth and children act in the great drama of life? In the hearts of many mothers, hope battled against fear; but in other hearts reigned only discouragement and despair. What could the mother do to avert the threatened evils? How could she train her children for God? How banish the nameless terror which oppressed her soul? "Spare us, O God, spare us!" was the oft-repeated prayer. "Let not thy people perish; let us not see our children a prey of the enemy." {ST, September 15, 1881 par. 6} [ST, September 15, 1881 par. 7] At this time the Lord appeared to the wife of Manoah, an Israelite of the tribe of Dan, and informed her that she should have a son; and in view of this, he gave her special instruction concerning her own habits, and also for the treatment of her child. "Now therefore, beware, I pray thee, and drink neither wine nor strong drink, and eat not any unclean thing." He also directed that no razor should come upon the head of the child, for he was to be consecrated to God as a Nazarite from his birth, and through him the Lord would begin to deliver Israel from the Philistines. {ST, September 15, 1881 par. 7} [ST, September 15, 1881 par. 8] The woman sought her husband, and after describing the heavenly visitant, she repeated the message of the angel. Then, fearful that they should make some mistake in the important work committed to them, the husband prayed earnestly, "Let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born." {ST, September 15, 1881 par. 8} [ST, September 15, 1881 par. 9] In answer to this petition, the angel again appeared, and Manoah's anxious inquiry was, "How shall we order the child, and how shall we do unto him?" The previous instruction was repeated,--"Of all that I said unto the woman, let her beware. She may not eat of anything that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing. All that I command her let her observe." {ST, September 15, 1881 par. 9} [ST, September 15, 1881 par. 10] Manoah and his wife knew not that the One thus addressing them was Jesus Christ. They looked upon him as the Lord's messenger, but whether a prophet or an angel, they were at a loss to determine. Wishing to manifest hospitality toward their guest, they entreated him to remain while they should prepare for him a kid. But in their ignorance of his character, they knew not whether to offer it for a burnt-offering or to place it before him as food. {ST, September 15, 1881 par. 10} [ST, September 15, 1881 par. 11] The angel answered, "Although thou detain me, I will not eat of thy bread; and if thou wilt offer a burnt-offering, thou must offer it unto the Lord." Feeling assured, now, that his visitor was a prophet, Manoah said, "What is thy name, that when thy sayings come to pass we may do thee honor." {ST, September 15, 1881 par. 11} [ST, September 15, 1881 par. 12] The answer was, "Why askest thou after my name, seeing it is secret?" Perceiving the divine character of his guest, Manoah "took a kid, with a meat-offering, and offered it upon a rock unto the Lord; and the angel did wondrously; and Manoah and his wife looked on." Fire came from the rock, and consumed the sacrifice, and as the flame went up toward heaven, "the angel of the Lord ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground." There could be no further question as to the character of their visitor. They knew that they had looked upon the Holy One, who, veiling his glory in the cloudy pillar, had been the guide and helper of Israel in the desert. {ST, September 15, 1881 par. 12} [ST, September 15, 1881 par. 13] Amazement, awe, and terror filled Manoah's heart, and he could only exclaim, "We shall surely die, because we have seen God!" But his companion in that solemn hour possessed more faith than he. She reminded him that the Lord had been pleased to accept their sacrifice, and had promised them a son who should begin to deliver Israel. This was an evidence of favor instead of wrath. Had the Lord purposed to destroy them, he would not have wrought this miracle, nor given them a promise which, were they to perish, must fail of fulfillment. {ST, September 15, 1881 par. 13} [ST, September 15, 1881 par. 14] The words uttered by the angel convey an important truth. Our Creator himself declares that the mother's habits prior to the birth of her child will affect its character and destiny. In speaking to this one mother, the Lord spoke to all the anxious, sorrowing mothers of that time, and to all the mothers of succeeding generations. Yes, every mother may now understand her duty. She may know that the character of her children will depend vastly more upon her own habits before their birth, and her personal efforts after their birth, than upon external advantages or disadvantages. {ST, September 15, 1881 par. 14} [ST, September 15, 1881 par. 15] If the mother would be a fit teacher for her children, she must form habits of self-denial and self-control before their birth. She imparts to them her own qualities of blood, her own strong or weak traits of character. If her ways are established in God, if she heeds the admonitions which he gives, she will do her part to give right character, right temper, and right appetites, to her offspring. {ST, September 15, 1881 par. 15} [ST, September 15, 1881 par. 16] Said the angel, "Let her beware;" that is, be prepared to resist temptation, and stand firmly at her post. Let principle control her appetites and her passions. Of every mother it may be said, "Let her beware." There is something to shun, a necessity of guarding herself if she would seek eminence for the gift of God in her child. If she is unstable, double-minded, unprincipled, she will in most cases cause the future ruin of her child. Her fixed principles of action, her unbending purpose to adhere to right rules, as the wisdom of God dictates, will give these same traits of character to her child. The Lord has spoken, and his words are not to be disregarded. {ST, September 15, 1881 par. 16} [ST, September 15, 1881 par. 17] The divine command was very explicit, prohibiting the use of the fruit of the vine. Every drop of stimulant taken by the mother as a gratification of the appetite, endangers the physical, mental, and moral health of her offspring, and is a direct sin against her Creator. The accumulated misery and wickedness in our world exists in consequence of disregarding the express commands of God. The restrictions are given by the One who made man, who instituted the laws controlling his physical being, and who knows what is for his good. Dare any regard the lesson with indifference? {ST, September 15, 1881 par. 17} [ST, September 22, 1881 par. 1] September 22, 1881 Temperance in the Family. By Mrs. E. G. White. Our accountability extends beyond our own well-being. Our influence is constantly affecting others, either for good or for evil. In a pre-eminent degree is this true of all parents. Fathers and mothers who gratify inclination and perverted appetite, at the expense of health, are not only working against their own physical life and moral advancement, but they leave their perverted appetite and their enfeebled moral power, to their children. {ST, September 22, 1881 par. 1} [ST, September 22, 1881 par. 2] Liquor drinkers and tobacco devotees transmit their insatiable craving, their irritable nerves, and their inflamed, corrupted blood to their offspring. The licentious hand down their own weakness and wickedness, with a host of vile and loathsome diseases, as an inheritance to their children. Fashionable vices are debilitating and debasing the race. In physical strength, and in moral and intellectual power, every generation falls lower than the preceding. In consequence of the sinful habits of men, the world has become a vast lazarhouse. Satan exults at the success of his devices. Society is demoralized, the church is cursed, and God is dishonored. {ST, September 22, 1881 par. 2} [ST, September 22, 1881 par. 3] The violation of God's law lies at the foundation of all the misery that flesh is heir to. It is intemperance, transgression of the laws of life and health, that has shortened the years of men, and made these few years full of sorrow and pain. Parents are not only responsible in most cases for the violent passions and perverted appetites of their children, but for the infirmities of the thousands born deaf and blind and idiotic. Sins of omission and of commission have brought the sure result. {ST, September 22, 1881 par. 3} [ST, September 22, 1881 par. 4] The effect of stimulants and narcotics is to lessen physical strength; and whatever affects the body, will affect the mind. A stimulant may for a time arouse the energies and produce mental and physical activity; but when the exhilarating influence is gone, both mind and body will be in a worse condition than before. Intoxicating liquors and tobacco have proved a terrible curse to our race, not only weakening the body and confusing the mind, but debasing the morals. As the control of reason is set aside, the animal passions will bear sway. The more freely these poisons are used, the more brutish will become the nature and disposition of men. {ST, September 22, 1881 par. 4} [ST, September 22, 1881 par. 5] Parents who indulge appetite by eating to excess even of wholesome food, place a needless tax upon the system, and their children will be disposed to self-indulgence and gluttony. Such parents transmit their own perverted appetites to their offspring, who have far less moral power to resist temptation than had the parents. Then, instead of seeking to cure the evil which they have wrought, these fathers and mothers, by their own example, educate their children to indulge appetite regardless of reason, and to give loose rein to animal propensities. Many children die before reaching maturity, while many are ruined for time and for eternity, by tempers and appetites transmitted in consequence of the sinful indulgences of the parents. {ST, September 22, 1881 par. 5} [ST, September 22, 1881 par. 6] Unwise, self-indulgent, weak-principled women will urge upon the mother the gratification of every wish and impulse as essential to the well-being of her offspring. But the error of such teaching is clearly seen in the light of facts presented in Bible history. The mother is by the command of God himself placed under the most solemn obligation to restrain perverted appetite. Whose voice will we heed--the teachings of infinite wisdom, or the voice of human ignorance, weakness, and superstition? {ST, September 22, 1881 par. 6} [ST, September 22, 1881 par. 7] The thoughts and feelings of the mother will have a powerful influence upon the legacy she gives her child. If she allows her mind to dwell upon her own feelings, if she indulges in selfishness, if she is peevish and exacting, the disposition of her child will testify to the fact. Thus many have received as a birthright almost unconquerable tendencies to evil. The enemy of souls understands this matter much better than do many parents. He will bring his temptations to bear upon the mother, knowing that if she does not resist him, he can through her affect her child. The mother's only hope is in God. She may flee to him for strength and grace; and she will not seek in vain. Fathers as well as mothers are involved in this responsibility, and they too should seek earnestly for divine grace, that their influence may be such as God can approve. {ST, September 22, 1881 par. 7} [ST, September 22, 1881 par. 8] It is a deplorable fact that there is a widespread neglect of these precepts of the Bible which have a bearing upon life and health. Many make the subject of temperance a matter of jest. They claim that the Lord does not concern himself with such minor matters as our eating and drinking. But if the Lord had no care for these things, he would not have revealed himself to the wife of Manoah, giving her definite instructions, and twice enjoining upon her to beware lest she disregard them. Is not this sufficient evidence that he does care for these things? {ST, September 22, 1881 par. 8} [ST, September 22, 1881 par. 9] The inquiry of fathers and mothers should be, "What shall we do unto the child that shall be born unto us?" We have brought before the reader what God has said concerning the course of the mother before the birth of her children. But this is not all. The angel Gabriel was sent from the heavenly courts to give directions for the care of children after their birth, that parents might fully understand their duty. {ST, September 22, 1881 par. 9} [ST, September 22, 1881 par. 10] About the time of Christ's first advent, the angel Gabriel came to Zacharias with a message similar to that given to Manoah. The aged priest was told that his wife should bear a son, whose name should be called John. "And," said the angel, "thou shalt have joy and gladness, and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost." This child of promise was to be brought up with strictly temperate habits. An important work of reform was to be committed to him, to prepare the way for Christ. Intemperance in every form existed among the people. Indulgence in wine and luxurious food was lessening physical strength, and debasing the morals to such an extent that the most revolting crimes did not appear sinful. The voice of John was to sound forth from the wilderness in stern rebuke for the sinful indulgences of the people, and his own abstemious habits were also to be a reproof of the excesses of his time. {ST, September 22, 1881 par. 10} [ST, September 22, 1881 par. 11] The efforts of our temperance workers are not sufficiently far-reaching to banish the curse of intemperance from our land. Habits once formed are hard to overcome. The reform should begin with the mother before the birth of her children, and if God's instructions were faithfully obeyed, intemperance would not exist. {ST, September 22, 1881 par. 11} [ST, September 22, 1881 par. 12] It should be the constant effort of every mother to conform her habits to God's will, that she may work in harmony with him to preserve her children from the health and life destroying vices of the present day. Let mothers place themselves without delay in right relations to their Creator, that they may by his assisting grace build around their children a bulwark against dissipation and intemperance. If mothers would but follow such a course, they might see their children, like the youthful Daniel, reach a high standard in moral and intellectual attainments, becoming a blessing to society and an honor to their Creator. {ST, September 22, 1881 par. 12} [ST, September 22, 1881 par. 13] Had parents for years past studied the Scriptures more and the magazines of fashion less, had they realized that their course might determine the destiny of hundreds, and perhaps of thousands, what a different state of society might now exist. We are responsible for the good we might have done, but failed to perform, because by sinful indulgence we placed ourselves in a condition of physical and mental inefficiency. The cause of reform today is suffering for want of men and women of integrity and moral worth. They are needed to advocate by precept and example the principles of self-denial which will be a safeguard to our youth. {ST, September 22, 1881 par. 13} [ST, September 22, 1881 par. 14] Can we look upon the unbelief, intemperance, and crime that seems to be deluging the earth, without feeling our souls stirred to the very depths? Infidelity is rearing its proud head. "The fool hath said in his heart, There is no God." The cry of fathers and mothers and of nations that have forsaken God, and have been forsaken by him, will ere long rend the heavens. What can hinder the crime, what stay the woe that is upon all nations? This evil might have been prevented, had previous generations been trained to fear and love and reverence God. Let us now do what we can individually to bring about these changes. Explicit instructions have been given in the word of God. Let these principles be carried out by the mother, with the co-operation and support of the father, and let children be trained from infancy to habits of self-control. Let them be taught that it is not the object of life to indulge sensual appetites, but to honor God and to bless their fellowmen. {ST, September 22, 1881 par. 14} [ST, September 22, 1881 par. 15] Fathers and mothers, labor earnestly and faithfully, relying on God for grace and wisdom. Be firm and yet mild. In all your commands aim to secure the highest good of your children, and then see that these commands are obeyed. Your energy and decision must be unwavering, yet ever in subjection to the Spirit of Christ. Then indeed may we hope to see "our sons as plants grown up in their youth, and our daughters as corner-stones, polished after the similitude of a palace." {ST, September 22, 1881 par. 15} [ST, September 29, 1881 par. 1] September 29, 1881 The Mother a Missionary. By Mrs. E. G. White. An important missionary field is opened before the mother. The humble round of duties which women have learned to regard as a wearisome task, should be looked upon as a grand and noble work. It is the mother's privilege to bless the world by her influence; and in doing this, she will bring joy to her own heart. She may make straight paths for the feet of her children, through sunshine and shadow, to the glorious heights above. Let the mother go often to her Saviour, with the prayer, Teach us, how shall we order the child, and what shall we do unto him? This simple petition, breathed from the heart of the finite, will find its way to the heart of the Infinite. If the mother will but heed with care the instructions already given in the sacred word, she will receive further light and knowledge as she shall have need. {ST, September 29, 1881 par. 1} [ST, September 29, 1881 par. 2] It is only when she seeks in her own life to follow the teachings of Christ that the mother can hope to form the characters of her children after the divine pattern. In every generation there have been corrupting influences to blight and contaminate. Fashion and custom exert a strong power over the young. If the mother fails in her duty to instruct, counsel, and restrain, her children will naturally accept the evil and turn from the good. God would have parents enter upon their work with energy and courage, and prosecute it with fidelity. Whatever he has made it their duty to do, he will give them wisdom and strength to accomplish. {ST, September 29, 1881 par. 2} [ST, September 29, 1881 par. 3] While they should, above all else, train their children for the future life, parents should by no means neglect to prepare them for the present life. The mother should study how she may best train her sons and daughters to become useful and happy members of society. She should remember that every habit formed, every thought or feeling cherished, every act performed, however unimportant, will either promote or hinder the accomplishment of this object. The Lord desires that we should enjoy the blessings with which he has surrounded us, and that in all the acts of our lives we should express our continual gratitude. We can do this, not by neglecting and abusing his gifts, but by putting them to a wise and noble use, by exerting a right influence over our fellow-men, by reforming wrong customs, instead of following them. "Light is sown for the righteous, and gladness for the upright in heart." It is only in pursuing a right course that light and gladness attend our path. {ST, September 29, 1881 par. 3} [ST, September 29, 1881 par. 4] Society is molded by the influence of the mother. She may be wholly occupied within the narrow limits of her home, apparently engaged in life's humblest duties; yet if she does her work as well as she may do it, in the fear of God, she is gaining greater victories than the leader of armed hosts. She may send forth from her home young men and young women strong in right habits and firm principles. The upright deportment and unblemished morals of her children will be a blessing to the church and to society. {ST, September 29, 1881 par. 4} [ST, September 29, 1881 par. 5] God brought the Israelites from Egypt that he might establish them in the land of Canaan, a pure, holy, and happy people. In the accomplishment of this object he subjected them to a course of discipline, both for their own good and for the good of posterity. Had they been willing to deny appetite, in obedience to his wise restrictions, there would have been no feeble ones in all their tribes. Their descendants would have possessed both physical and mental strength. They would have had clear perceptions of truth and duty, keen discrimination, and sound judgment. But the requirements of God were disregarded then as they are disregarded now. The people were dissatisfied with the simple, wholesome food which had been provided by their Creator. Habits of self-indulgence brought the sure result,--degeneracy and decay. {ST, September 29, 1881 par. 5} [ST, September 29, 1881 par. 6] God's commands are never designed to make men unhappy. They are the dictates of infinite wisdom, goodness, and love. While they secure the glory of God, they also promote the happiness of men. His restrictions are a safeguard against depravity of heart and corruption of life. The appetites and passions, indulged without restraint, enslave and degrade the higher and nobler powers. {ST, September 29, 1881 par. 6} [ST, September 29, 1881 par. 7] Intemperance in eating and drinking leads to the indulgence of the animal passions. And those who, understanding the effect of their course, indulge appetite and passion at the expense of health and usefulness, are preparing the way to disregard all moral obligations. When temptation assails them, they have little power of resistance. This was the cause of Israel's continual backsliding; and it is the reason why there is so much crime and so little true godliness in the world today. The only path of safety is the path of daily restraint and self-denial. {ST, September 29, 1881 par. 7} [ST, September 29, 1881 par. 8] Nothing but the power of God, combined with human effort, can accomplish the work of ennobling and uplifting our race. Had men been willing to learn the lessons which God had given them, successive generations would not have deteriorated so greatly in physical, mental, and moral power. Christ, enshrouded in the cloudy pillar, had spoken again and again to Israel for their good; but they had not heeded his voice. Again he appeared to Manoah and his wife with definite instructions concerning the course she should pursue to insure physical and moral health to her offspring. God had a work for the promised child of Manoah to do,--a work which would require careful thought and vigorous action. It was to secure for him the qualities necessary for this work that all his habits were to be carefully regulated. There are today many statesmen, senators, lawyers, judges, and others in responsible positions, whose physical habits have been, nearly all their life-time, at war with natural laws. At the outset of their career, these men may have possessed rare intellectual powers; but the precious gifts of God have been soiled and dimmed, and in too many cases buried, in the mire of self-indulgence. {ST, September 29, 1881 par. 8} [ST, September 29, 1881 par. 9] He who will observe simplicity in all his habits, restricting the appetite and controlling the passions, may preserve his mental powers strong, active, and vigorous, quick to perceive everything which demands thought or action, keen to discriminate between the holy and the unholy, and ready to engage in every enterprise for the glory of God and the benefit of humanity. {ST, September 29, 1881 par. 9} [ST, September 29, 1881 par. 10] It is the mother's work to train, to educate, and to discipline. While she seeks to store the mind of her child with useful knowledge, let her fortify the young heart with good principles. There is missionary work to be done at home by the fireside. This important field is neglected because of the difficulties to be met; because the work requires labor and self-denial. But will not the result compensate for the sacrifices made, the efforts put forth? Are souls in heathen lands more precious than souls at home? It is indeed a matter which should concern us, that in foreign lands young girls are growing up to wifehood and motherhood knowing nothing of their duties to themselves, to their children, or to God. But should we not at the same time give some thought to the fact that the girls of America are almost wholly destitute of that knowledge and training which would make them useful and honored as wives and mothers? Would that we could lead mothers who are now worshiping at fashion's shrine to become missionaries at home, training their children to become an honor to God and a blessing to humanity. Would not our Maker look upon such a work with approval? {ST, September 29, 1881 par. 10} [ST, September 29, 1881 par. 11] There is a wide field of labor opened before every mother. If her work is wrought faithfully, in the fear of God, it will bring forth fruit unto eternal life. The mother's work should begin at home. This is the fountain-head from which her influence and usefulness should flow. If her duties here are discharged with fidelity, she will see all around her fields where she may work with the best results. And by-and-by those words from her Master will fall as sweetest music upon her ear--"Well done, thou good and faithful servant. Enter thou into the joy of thy Lord." - {ST, September 29, 1881 par. 11} [ST, October 6, 1881 par. 1] October 6, 1881 An Unwise Marriage. By Mrs. E. G. White. The divine promise to Manoah was in due time fulfilled in the birth of a son, upon whom the name of Samson was bestowed. By the command of the angel no razor was to come upon the child's head, he being consecrated to God as a Nazarite, from his birth. As the boy grew up, it became evident that he possessed extraordinary physical strength. This was not, however, as Samson and his parents well knew, dependent upon his well-knit sinews, but upon his condition as a Nazarite, of which his unshorn hair was a symbol. {ST, October 6, 1881 par. 1} [ST, October 6, 1881 par. 2] Had Samson as faithfully obeyed the divine command as his parents had done, his would have been a nobler and happier destiny. But he became corrupted by association with idolaters. The inheritance of the tribe of Dan, to which Manoah's family belonged, was adjacent to the country of the Philistines. Indeed, the little town of Zorah, which was Samson's early home, was in close proximity to the dwelling-places of this alien race, and in his youth he came to mingle with them on friendly terms. Thus intimacies sprung up, whose evil influences darkened his whole life. {ST, October 6, 1881 par. 2} [ST, October 6, 1881 par. 3] A young woman dwelling in the Philistine town of Timnah so engaged Samson's affections that he determined to make her his wife. In those days marriages were arranged by the parents. Hence Samson requested his father and mother to secure for him this daughter of the Philistines. Manoah and his wife sought to dissuade the young man from his purpose. They warned him of the danger of forming an alliance with idolaters, and besought him to seek a wife among his own people. But arguments and entreaties were alike in vain. His only answer was, "she pleaseth me well." Seeing his determination, the parents decided that the Lord might design thus to accomplish his purposes; hence they yielded to Samson's wishes, and the marriage was consummated. {ST, October 6, 1881 par. 3} [ST, October 6, 1881 par. 4] Thus at the time above all others when he should have maintained entire consecration to the will of God, just as he was entering upon the stage of manhood, the period when he must execute his divine mission,--at this critical point in his life history, Samson yielded to the tempter, and by an unwise marriage placed himself in alliance with the enemies of God. This important step was not carefully considered. Samson did not ask himself whether he could better glorify God when united with the object of his fancy, or whether he was placing himself in a position where he could not fulfill the purpose to be accomplished by his life. To all who seek first to honor him, God has promised wisdom; but there is no promise to those who desire only to please themselves. {ST, October 6, 1881 par. 4} [ST, October 6, 1881 par. 5] The Lord has in his word plainly instructed his people not to unite themselves with those who have not his love and fear before them. Such companions will seldom be satisfied with the love and respect which are justly theirs. They will constantly seek to gain from the God-fearing wife or husband some favor which shall involve a disregard of the divine requirements. To a godly man, and to the church with which he is connected, a worldly wife or a worldly friend is as a spy in the camp, who will watch every opportunity to betray the servant of Christ, and expose him to the enemy's attacks. {ST, October 6, 1881 par. 5} [ST, October 6, 1881 par. 6] Satan is constantly seeking to strengthen his power over the people of God by inducing them to enter into alliance with the hosts of darkness. And to accomplish this he endeavors to arouse unsanctified passions in the heart which is naturally prone to evil. It is not safe for Christians to imitate the example of the ungodly, or to yield to their influence. The wisest counsels of the wicked are not to be relied upon. If accepted, they may bring trouble and sorrow upon the child of God. The Lord would not have his people take ungodly persons into their confidence. The apostle Paul exhorts us "to have no fellowship with the unfruitful works of darkness, but rather reprove them." "For what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" {ST, October 6, 1881 par. 6} [ST, October 6, 1881 par. 7] At his marriage feast Samson was brought into familiar association with those who despised the God of Israel. Whoever voluntarily enters into such relations will feel it necessary to conform, to some degree, to the habits and customs of his companions. The time thus spent with vain and trifling persons is worse than wasted. Thoughts are entertained, words spoken, that weaken the citadel of the soul. {ST, October 6, 1881 par. 7} [ST, October 6, 1881 par. 8] The wife, to obtain whom Samson had transgressed the command of God, proved treacherous to her husband ere the close of the marriage feast, and at last was put to death by the very class whose threats had caused her perfidy. Samson had already given evidence of his prodigious strength, by slaying, single-handed, a young lion, and by killing thirty of the men of Askelon. Now, moved to anger at the barbarous murder of his wife, he attacked the Philistines, "and smote them with great slaughter." Then, wishing a safe retreat from the Philistines, and fearing to trust his own countrymen, he withdrew to a strong rock called Elam, in the tribe of Judah. {ST, October 6, 1881 par. 8} [ST, October 6, 1881 par. 9] To this place he was pursued by a large body of Philistines, whose presence excited great alarm among the inhabitants of Judah. When they learned that the sole object of the invasion was to take Samson captive, they basely agreed to deliver him up to his enemies. In so doing they hoped to secure the favor of the Philistines, and thus lighten their own oppression. Accordingly three thousand men of Judah went up to take the mighty warrior. But even at such odds they dared to make the attempt only because they felt assured that he would not harm his own people. Samson consented to be bound and delivered to the Philistines, but first exacted from the men of Judah a promise not to fall upon him themselves, and thus compel him to destroy them. He permitted them to bind with two new ropes, and to take him down to the Philistines. {ST, October 6, 1881 par. 9} [ST, October 6, 1881 par. 10] He was led into the camp of his enemies amid demonstrations of great joy. But while their shouts were waking the echoes of the hills, the Spirit of the Lord came mightily upon Samson. He burst asunder the strong new cords as if they had been flax burned in the fire. Then seizing the first weapon at hand, which though only the jawbone of an ass, was rendered more effective than sword or spear, he smote the Philistines on every side, until they fled in terror, leaving a thousand of their number dead upon the field. {ST, October 6, 1881 par. 10} [ST, October 6, 1881 par. 11] Had the Israelites been prepared to unite with Samson, and follow up the victory gained, they might at this time have freed themselves from the power of the Philistines. But they had become weak and discouraged. They had basely neglected the work which God had commanded them to perform with diligence, thoroughness, and valor; not only failing to dispossess the heathen, but uniting with them in their degrading practices, tolerating their cruelty, and, so long as it was not directed against themselves, even countenancing their injustice. When at last the tyrant power was triumphant, Israel submitted to the degradation which they might have escaped, had they only obeyed God. Even when the Lord raised up a deliverer for them, they would frequently desert the one chosen to set things in order, and would unite with their bitterest oppressors. {ST, October 6, 1881 par. 11} [ST, October 6, 1881 par. 12] If those who acknowledge God would but obey his voice, how much suffering might be spared them. God's eye is fixed upon every individual, and every one must render an account to him for all they do, and for what they permit themselves to be. Wherever we are, in storehouse and workshop, in all our business, every day in the week, and every hour in the day, his eye scrutinizes all our works, his ear listens to our every word. In the deepest solitude every act and word of our lives has still one witness,--the infinite God. When we are true to the high destiny which he has marked out for us, we become co-laborers with him. If our responsibility be fully and heartily accepted and faithfully discharged, it will secure for us the joyful commendation by the Majesty of Heaven, "Well done, good and faithful servant, enter thou into the joy of thy Lord." {ST, October 6, 1881 par. 12} [ST, October 6, 1881 par. 13] Thousands of Israelites witnessed Samson's defeat of the Philistines, yet no voice was raised in triumph, till the hero, elated at this marvelous success, celebrated his own victory. But he praised himself, instead of ascribing the glory to God. No sooner had he ceased than he was reminded of his weakness by a most intense and painful thirst. He had become exhausted by his prodigious labors, and no means of supplying his need was at hand. He began to feel his utter dependence upon God, and to be convinced that he had not triumphed by his own power, but in the strength of the Omnipotent One. {ST, October 6, 1881 par. 13} [ST, October 6, 1881 par. 14] He then gave God the praise for his deliverance, and offered an earnest prayer for relief from his present suffering. The Lord hearkened to his petition and opened for him a spring of water. In token of his gratitude Samson called the name of the place En-hakkore, or "the well of him that cried." {ST, October 6, 1881 par. 14} [ST, October 6, 1881 par. 15] After this victory the Israelites made Samson judge over them, and he ruled Israel for twenty years. - {ST, October 6, 1881 par. 15} [ST, October 13, 1881 par. 1] October 13, 1881 In the Downward Path. By Mrs. E. G. White. One wrong step prepares the way for another. Samson had transgressed the command of God by taking a wife from the daughters of the Philistines, and ere long he ventured again among that people--now his deadly enemies--in the indulgence of his unlawful passions. Trusting confidently to his great strength, which had inspired the Philistines with such terror, he boldly entered Gaza, one of their largest and most powerful cities, and visited a harlot of that place. {ST, October 13, 1881 par. 1} [ST, October 13, 1881 par. 2] The disgraceful fact was soon made known to the inhabitants of the city, who were eager to be avenged upon their dreaded foe. Fearing to attack him, however, they sent for reinforcements, and kept a vigilant watch at the gate of the city, determined by some means to put him to death in the morning. {ST, October 13, 1881 par. 2} [ST, October 13, 1881 par. 3] At midnight Samson was aroused. The accusing voice of conscience filled him with remorse, as he remembered that he had broken his vow as a Nazarite. But despite his sin, God's mercy had not forsaken him. His great strength again served to deliver him. Wrenching the city gate from its place, he took it entire, with its posts and bars, and carried it several miles, to the top of a hill on the way to Hebron; the guards meanwhile, being too much surprised and terrified to intercept or pursue him. {ST, October 13, 1881 par. 3} [ST, October 13, 1881 par. 4] But even this narrow escape did not serve to stay him in his evil course. The third step downward soon followed the second. He did not again venture into the territory of the Philistines, but sought at home those sensuous pleasures that were luring him on to ruin. "He loved a woman in the vale of Serek." Her name was Delilah, which fitly signifies consuming, or wasting. In the society of this enchantress, the judge of Israel squandered precious hours that should have been sacredly devoted to the welfare of his people. But the blinding passions which make even the strongest weak, had gained control of reason and of conscience. The vale of Serek, a little valley not far from his own birthplace, was celebrated for its vineyards. These also had a temptation for the wavering Nazarite, who had already indulged in the use of wine, thus breaking another tie that bound him to temperance, to purity, and to God. {ST, October 13, 1881 par. 4} [ST, October 13, 1881 par. 5] The Philistines were well acquainted with the divine law, and its condemnation of sensual indulgence. They kept a vigilant watch over all the movements of their enemy, and when he degraded himself by this new attachment, and they saw the bewitching power of the enchantress, they determined, through her, to accomplish his ruin. {ST, October 13, 1881 par. 5} [ST, October 13, 1881 par. 6] Accordingly, a deputation consisting of one leading man from each of the five Philistine States was sent to the vale of Serek. It was not their purpose to seize him while in possession of his great strength, but to learn if possible some means by which that strength might be taken away. Such marvelous power, far exceeding anything which they had ever known before; that of the famed descendants of Anak, who dwelt among them, could not be compared with it, and the Philistine lords decided that it must be supernatural, the result of some condition that might be changed, or some charm that might be broken. They therefore bribed Delilah to discover the secret of his strength, and reveal it to them, offering her eleven hundred shekels of silver from each of their number, aggregating a sum of more than three thousand dollars. {ST, October 13, 1881 par. 6} [ST, October 13, 1881 par. 7] As the betrayer plied Samson with her questions, he deceived her by declaring that the weakness of other men would come upon him if certain processes were tried. When she put the matter to the test, the imposition was discovered. Then she accused him of falsehood, saying, "How canst thou say thou lovest me, when thou hast deceived me and lied to me these three times, and hast not told me wherein thy great strength lieth?" {ST, October 13, 1881 par. 7} [ST, October 13, 1881 par. 8] Samson's infatuation seems almost incredible. At first he was not so wholly enthralled as to reveal the secret; but he had deliberately walked into the net of the betrayer of souls, and its meshes were drawing closer about him at every step. Three times he had the clearest evidence that the Philistines had leagued with his charmer to destroy him; but when her purpose failed and his strength returned, she had treated the matter as a jest, and he blindly banished all fear of danger. {ST, October 13, 1881 par. 8} [ST, October 13, 1881 par. 9] Day by day Delilah pressed and urged him, until "his soul was vexed unto death," yet a subtle power kept him by her side. Her heart was set upon the tempting bribe, and she exerted all her blandishments to secure it. Overcome at last by the bewitching spell which he seemed to have no power to break, Samson made known the secret: "There hath not come a razor upon mine head; for I have been a Nazarite unto God from my birth. If I be shaven then my strength will go from me, and I will become weak and be like any other man." {ST, October 13, 1881 par. 9} [ST, October 13, 1881 par. 10] Eagerly the betrayer listened to his words, fully convinced by his serious and earnest manner that he had told truth; and she determined to profit by it. A messenger was immediately dispatched to the lords of the Philistines, urging them to come once more to her chamber without delay. She next sent for a man who, while the warrior slept with his head upon her knees, shaved off the heavy masses of his hair. Then, as she had done three times before, she called, "The Philistines be upon thee, Samson!" Suddenly awaking, he thought to exert his strength as before, and destroy them all; but his powerless arms refused to do his bidding, and then he knew that the Lord had departed from him. {ST, October 13, 1881 par. 10} [ST, October 13, 1881 par. 11] When he had been shaven, Delilah began to annoy him and cause him pain, thus making a trial of his strength; for the Philistines dared not approach him till fully convinced that his power was gone. Then they seized him, and having put out both his eyes, they took him to Gaza. Here he was bound with strong fetters of brass, and kept in their prison house as a trophy of their victory, and compelled to drudge in hard labor. {ST, October 13, 1881 par. 11} [ST, October 13, 1881 par. 12] What a change to him that had been the judge and champion of Israel! --now weak, blind, imprisoned, degraded to the most menial service! Little by little he had violated the conditions of his sacred calling. God had borne long with him, but when he had so yielded himself to the power of sin as to betray his secret, that moment God departed from him. There was no virtue in the length of his hair, in itself, but it was a token of his loyalty to God, and when the symbol was sacrificed in the indulgence of lustful passion, the blessings of which it was a token were also forfeited. Had Samson's head been shaven without fault on his part, his strength would have remained. But his course had shown contempt for the favor and authority of God as much as if he had in disdain himself severed his locks from his head. Therefore God left him to endure the results of his own folly. {ST, October 13, 1881 par. 12} [ST, October 13, 1881 par. 13] In his sufferings and humiliation, a sport for the Philistines, Samson had opportunity for reflection, and he learned more of his own weakness than he had ever known before. As his afflictions led him to repentance, his hair began gradually to grow, indicating the return of his extraordinary powers, but his enemies, regarding him only as a fettered and helpless prisoner, felt no apprehensions. {ST, October 13, 1881 par. 13} [ST, October 13, 1881 par. 14] As the Philistines exulted over their great victory, they ascribed the honor to their gods, praising them as superior to the God of Israel. The contest, instead of being between Samson and the Philistines, was now between Jehovah and Dagon, and thus the Lord was moved to assert his almighty power and his supreme authority. A favorable opportunity for this was soon presented. The Philistines held a feast in honor of their God Dagon. A vast company was assembled, and in the height of their sacrilegious festivities, they ordered the captive to be produced, that the people might have a new source of amusement. The multitude greeted his appearance with shouts of triumph, and praised their god who had thus subdued the "destroyer of their country." Samson had been made the sport of the people before; But now even the rulers of the nation mocked at his misery. {ST, October 13, 1881 par. 14} [ST, October 13, 1881 par. 15] The immense building was thronged with the brave and the fair. Even the roof was crowded with thousands of spectators. After a time, as if weary, Samson asked permission to rest against the two central pillars which supported the temple roof. Then he breathed the prayer, "O Lord Jehovah, remember me, I pray thee, and strengthen me, I pray thee, only this once, that I may be avenged on the Philistines for my two eyes." With these words he seized the pillars in his mighty arms, and with the cry, "Let me die with the Philistines," he bowed himself and the roof fell, destroying at one dread crash, all that vast company. "So the dead which he slew at his death were more than they which he slew in his life." {ST, October 13, 1881 par. 15} [ST, October 13, 1881 par. 16] God designed that Samson should accomplish a great work for Israel. Hence the utmost care had been taken at the very outset of life to surround him with the most favorable conditions for physical strength, intellectual vigor, and moral purity. Had he not in after years ventured among the ungodly and the licentious, he would not so basely have yielded to temptation. Physically he was the strongest man upon the earth; but in self-control, integrity, and firmness, he was the weakest of men. His passions were not held in subjection to reason and the fear of God. The blandishments of beautiful women often have dangerous temptations to the young. Those who do not make God their strength will be overcome by Satan's devices. {ST, October 13, 1881 par. 16} [ST, October 13, 1881 par. 17] The very men whom God purposes to use as his servants, the dread adversary uses his utmost power to lead astray. Yet the sacred word presents for our encouragement noble examples of men who have in the strength of God resisted the fiercest attacks of the powers of darkness. The youthful Joseph was subjected to a most severe temptation. It came from one in high position, one whose enmity might destroy his worldly prospects. The future of Joseph's life was determined by the decisions made in that trying hour. He calmly looked up to Heaven, and exclaimed, "How can I do this great wickedness, and sin against God?" The fires of unholy passion were not permitted to kindle. God's commands, God's promise were before Joseph. He felt that the all-seeing eye was upon him, extending to all his thoughts, penetrating to the secrets of the heart, to the motives underlying every action. {ST, October 13, 1881 par. 17} [ST, October 13, 1881 par. 18] Samson in his peril had the same source of strength as had Joseph. He could choose the right or the wrong as he pleased. But instead of taking hold of the strength of God, he permitted the wild passions of his nature to have full sway. The reasoning powers were perverted, the morals corrupted. God had called Samson to a position of great responsibility, honor, and usefulness; but he must first learn to govern by first learning to obey the laws of God. Joseph was a free moral agent. Good and evil were before him. He could choose the path of purity, holiness, and honor, or the path of immorality and degradation. He chose the right way, and God approved. Samson, under similar temptations, which he had brought upon himself, gave loose rein to passion. The path which he entered upon he found to end in shame, disaster, and death. What a contrast to the history of Joseph! {ST, October 13, 1881 par. 18} [ST, October 13, 1881 par. 19] The youths of today can bless or blight their future life. God calls young men in the strength and glory of their manhood to do service for him. But many whom God could use refuse to obey. They desire to secure worldly gain and worldly honor. To become a servant of Christ they consider as requiring too great a sacrifice. {ST, October 13, 1881 par. 19} [ST, October 13, 1881 par. 20] The history of Samson conveys a lesson for those whose characters are yet unformed, who have not yet entered upon the stage of active life. The youth who enter our schools and colleges will find there every class of mind. If they desire sport and folly, if they seek to shun the good and unite with the evil, they have the opportunity. Sin and righteousness are before them, and they are to choose for themselves. But let them remember that "Whatsoever a man soweth that shall he also reap." He that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting." - {ST, October 13, 1881 par. 20} [ST, October 27, 1881 par. 1] October 27, 1881 The Birth of Samuel. By Mrs. E. G. White. The reign of judges in Israel closes with Samuel, than whom few purer or more illustrious characters are presented in the sacred record. There are few, also whose life-history contains lessons of greater value to the thoughtful student. The father of Samuel was Elkanah, a Levite, who dwelt at Ramah, in Mount Ephraim. He was a person of wealth and influence, a kind husband, and a man who feared and reverenced God. Hannah, the wife of Elkanah, was a woman of piety and devotion. Humility, conscientiousness, and a firm reliance upon God, were ruling traits in her character. Of Hannah it might truly be said, in the words of the wise man: "The heart of her husband doth safely trust in her." {ST, October 27, 1881 par. 1} [ST, October 27, 1881 par. 2] Elkanah's love for his chosen companion was deep and unchanging; yet a cloud shadowed their domestic happiness. The home was not made joyful by the voice of childhood. At length the strong desire to perpetuate his name led the husband, as it had led many others, to adopt a course which God did not sanction--that of introducing into the family a second wife, to be subordinate to the first. This act was prompted by a lack of faith in God, and was attended with evil results. The peace of the hitherto united and harmonious family was broken. Upon Hannah the blow fell with crushing weight. All happiness seemed forever swept away from her life. She bore her trials uncomplainingly, yet her grief was none the less keen and bitter. {ST, October 27, 1881 par. 2} [ST, October 27, 1881 par. 3] Peninnah, the new wife, was a woman of inferior mind, and of envious and jealous disposition. As years passed on, and sons and daughters were added to the household, she became proud and self-important, and treated her rival with contempt and insolence. {ST, October 27, 1881 par. 3} [ST, October 27, 1881 par. 4] Elkanah faithfully observed the ordinances of God. The worship at Shiloh was still maintained, yet it had become irregular, and in some respects incomplete. Hence, Elkanah had no regular employment at the tabernacle, to whose service, being a Levite, he was to be especially devoted. Notwithstanding this, his zeal in the service of God was unfaltering. With his family he went up to Shiloh to worship and sacrifice at the appointed gatherings. {ST, October 27, 1881 par. 4} [ST, October 27, 1881 par. 5] Yet even amid the sacred festivities connected with the worship of God, the evil spirit that had cursed his home intruded. After the other sacrifices had been made, it was customary for the peace-offering to be presented. A specified portion of this was given to the priest, and then the offerer, after distributing to each member of his family a share of the remainder, united with them in a solemn yet joyous feast. Upon these occasions. Elkanah gave the mother of his children a portion for herself and for each of her sons and daughters, and then as a token of regard for Hannah, his first and best-loved wife, he gave her a double portion. This excited the envy and jealousy of the second wife, and she boldly asserted her claims to superiority as one highly favored of God; and she tauntingly pointed to the fact that Hannah had no children, as proof of the Lord's displeasure toward her. {ST, October 27, 1881 par. 5} [ST, October 27, 1881 par. 6] This scene was enacted again and again, not only at the yearly gatherings, but whenever circumstances furnished an opportunity for Peninnah to exalt herself at the expense of her rival. The course of this woman seemed to Hannah, a trial almost beyond endurance. Satan employed her as his agent to harass, and if possible exasperate and destroy one of God's faithful children. At last, as her enemy's taunts were repeated at one of the yearly feasts, Hannah's courage and fortitude gave way. Unable longer to conceal her feelings, she wept without restraint. The expressions of joy on every hand seemed mockery to her. She could not partake of the feast. {ST, October 27, 1881 par. 6} [ST, October 27, 1881 par. 7] Her husband, knowing the cause of her grief, sought to comfort her with the assurance of his unchanged affection, and gently chides her for yielding thus to sorrow: "Why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?" But it was impossible for Elkanah fully to understand her feelings or to appreciate the cause. {ST, October 27, 1881 par. 7} [ST, October 27, 1881 par. 8] Hannah brought no reproach against her husband for his unwise marriage. The grief which she could share with no earthly friend, she carried to her Heavenly Father, and sought consolation from Him alone who hath said, "Call upon me in the day of trouble, and I will deliver thee." There is a mighty power in prayer. Our great adversary is constantly seeking to keep the troubled soul away from God. An appeal to Heaven by the humblest saint is more to be dreaded by Satan than the decrees of cabinets or the mandates of kings. {ST, October 27, 1881 par. 8} [ST, October 27, 1881 par. 9] Hannah's prayer was unheard by mortal ear, but entered the ear of the Lord of hosts. Earnestly she pleaded that God would take away her reproach, and grant her the boon most highly prized by women of that age,--the blessing of motherhood. As she wrestled in prayer, her voice uttered no sound, but her lips moved and her countenance gave evidence of deep emotion. And now another trial awaited the humble suppliant. As the eye of Eli the high priest fell upon her, he hastily decided that she was intoxicated . Feasting revelry had well-nigh supplanted true godliness among the people of Israel. Instances of intemperance, even among women, were of frequent occurrence, and now Eli determined to administer what he considered a deserved rebuke. "How long wilt thou be drunken? Put away thy wine from thee." {ST, October 27, 1881 par. 9} [ST, October 27, 1881 par. 10] Hannah had been communing with God. She believed that her prayer had been heard, and the peace of Christ filled her heart. Hers was a gentle, sensitive nature, yet she yielded neither to grief nor to indignation at the unjust charge of drunkenness in the house of God. With due reverence for the anointed of the Lord, she calmly repelled the accusation and stated the cause of her emotion. "No my Lord, I am a woman of sorrowful spirit. I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. Count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and grief have I spoken hitherto." Convinced that his reproof had been unjust, Eli replied, "Go in peace, and the God of Israel grant thee thy petition that thou hast asked of him." {ST, October 27, 1881 par. 10} [ST, October 27, 1881 par. 11] In her prayer, Hannah had made a vow that if her request were granted, she would dedicate her child to the service of God. This vow she made known to her husband, and he confirmed it in a solemn act of worship, before leaving Shiloh. {ST, October 27, 1881 par. 11} [ST, October 27, 1881 par. 12] Hannah's prayer was answered, and she received the gift for which she had so earnestly entreated. As she looked upon the pledge of divine favor she called the child Samuel--Asked of God. {ST, October 27, 1881 par. 12} [ST, October 27, 1881 par. 13] As soon as the little one was old enough to be separated from its mother, she fulfilled her solemn vow. She loved her child with all the devotion of a mother's heart; day by day her affections entwined about him more closely as she watched his expanding powers, and listened to the childish prattle; He was her only son, the especial gift of Heaven; but she had received him as a treasure consecrated to God, and she would not withhold from the Giver his own. Faith strengthened the mother's heart, and she yielded not to the pleadings of natural affection. {ST, October 27, 1881 par. 13} [ST, October 27, 1881 par. 14] Once more Hannah journeyed with her husband to Shiloh, taking the child to present him unto the Lord, and bearing also gifts for sacrifice and thank-offering. Reaching the tabernacle, she sought the presence of the high priest. He did not recognize her. There was indeed a striking contrast between the pallid, grief-stricken suppliant and the grateful, happy mother. Hannah related the circumstances of her previous interview, and then presented to the priest, in the name of God, her precious gift, saying: "For this child I prayed, and the Lord hath given me my petition which I asked of him. Therefore also I have lent him to the Lord. As long as he liveth, he shall be lent to the Lord." Eli was surprised and deeply impressed by the faith and devotion of this woman of Israel. Himself an over-indulgent father, he was awed and humbled as he beheld this mother's great sacrifice in parting with her first and only child, that she might devote him to the service of God. He felt reproved for his own selfish love, and in humiliation and reverence he bowed before the Lord and worshiped. {ST, October 27, 1881 par. 14} [ST, October 27, 1881 par. 15] God had granted Hannah the desire of her heart; she had been highly favored of Heaven, and she felt that she could do no less in token of her gratitude than to make a public acknowledgment of the divine mercy and loving-kindness. The spirit of inspiration came upon her, and although a retiring and timid woman, her voice was now heard in the assembly of the people, sounding forth the praise of God:-- {ST, October 27, 1881 par. 15} [ST, October 27, 1881 par. 16] "My heart rejoiceth in the Lord; mine horn is exalted in the Lord. My mouth is enlarged over mine enemies, because I rejoice in thy salvation." The horn is in some animals the weapon of attack and defense; by the use of this figure, Hannah would acknowledge that her deliverance had come from God. In her exultation, there is no vain triumph of self. She rejoices not in Samuel, not in her own prosperity, but in the Lord. The song continues: "There is none holy as the Lord; for there is none beside thee; neither is there any rock like our God." She extols the perfection of Deity. In the character of God, are wisdom, purity, truth, goodness, and mercy combined, immutable and complete. All human holiness is mingled with imperfection. All idols of the nations are vain and worthless. God is our only refuge and support; and those who trust in him will never be confounded. {ST, October 27, 1881 par. 16} [ST, October 27, 1881 par. 17] "Talk no more so exceeding proudly; let not arrogancy come out of your mouth; for the Lord is a God of knowledge, and by him actions are weighed." While here referring to Peninnah's boastful and insolent conduct, Hannah seems also to speak to all the enemies of true godliness, who glory in themselves, and insult and despise the children of faith. Pride and boasting cannot deceive God. He is acquainted with the hearts and the lives of all. By him actions are weighed. He distinguishes men's characters, and weighs their motives in the balance. When he sees that it will be for the good of man and for his own glory, he will interpose in behalf of his people. In due time he will reward the righteous and punish the wicked. {ST, October 27, 1881 par. 17} [ST, October 27, 1881 par. 18] "The bows of the mighty men are broken, and they that stumbled are girded with strength. They that were full have hired out themselves for bread, and they that were hungry ceased. How often, even in this life, do we see the ungodly brought to shame and confusion. Do they aspire to distinction and worldly honor? Are they proud of their valor and military skill? Their bows are broken, and they themselves overcome by a weak and despised company; for God hath girded the stumbling ones with strength. Do they trust in their riches, and indulge in luxury and extravagance while trampling upon the rights of the poor? They may themselves meet with reverses, and be reduced to the necessity of toiling for bread to satisfy their hunger, while many who have endured hardship and privation are blessed with plenty. {ST, October 27, 1881 par. 18} [ST, October 27, 1881 par. 19] "The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dung-hill, to set them among princes, and to make them inherit the throne of glory, for the pillars of the earth are the Lord's, and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them. The Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed." {ST, October 27, 1881 par. 19} [ST, October 27, 1881 par. 20] Hannah's words were prophetic, both of David, who should reign as king of Israel, and of Christ, the Messiah, the Lord's anointed. Thus in a sublime and sacred song, referring first to the proud boastings of an insolent and contentious woman, were ultimately set forth, the humiliation of the proud and exaltation of the humble, the destruction of the enemies of God, and the complete and final triumph of his faithful servants. {ST, October 27, 1881 par. 20} [ST, October 27, 1881 par. 21] Having given utterance to this triumphant burst of praise, Hannah quietly returned to her home at Ramah, leaving the child Samuel to minister in the house of God, under the care and instruction of Eli, the high priest. - {ST, October 27, 1881 par. 21} [ST, November 3, 1881 par. 1] November 3, 1881 Early Life of Samuel. By Mrs. E. G. White. The fulfillment of Hannah's vow to dedicate her child to the Lord, was not deferred until he could be presented at the tabernacle. From the earliest dawn of intellect she trained his infant mind to love and reverence God, and to regard himself as the Lord's. By every familiar object surrounding him she sought to lead his thoughts up to the Creator. {ST, November 3, 1881 par. 1} [ST, November 3, 1881 par. 2] When separated from her child, the faithful mother's solicitude did not cease. He was the subject of her prayers. Every year she made him a little coat, and when she came with her husband to the yearly sacrifice, she presented it to the child as a token of her love. With every stitch of that coat she had breathed a prayer that he might be pure, noble, and true. She did not ask that he might be great, but earnestly pleaded that he might be good. Her faith and devotion were rewarded. She saw her son, in the simplicity of childhood, walking in the love and fear of God. She saw him growing up to manhood in favor with God and man, humble, reverent, prompt in duty, and earnest in the service of his divine Master. And while the Lord accepted the precious offering from that mother's hand, he did not forget to repay the sacrifice. Hannah was blessed with other children, to educate and train for Heaven. {ST, November 3, 1881 par. 2} [ST, November 3, 1881 par. 3] Samuel's youth was passed in the tabernacle solemnly devoted to the worship of God; yet even here he was not free from evil influences or sinful example. The sons of Eli are described in the sacred word as "sons of Belial." They feared not God, nor honored their father; but Samuel did not seek their company nor follow their evil ways. It was his constant effort to make himself what God would have him to become. This is the privilege of every youth. God is pleased when even little children devote themselves to his service; they should not be discouraged in their efforts to become Christians. {ST, November 3, 1881 par. 3} [ST, November 3, 1881 par. 4] The youth will not become weak-minded or inefficient by consecrating themselves to the service of God. The fear of the Lord is the beginning of wisdom. The youngest child that loves and fears God, is greater in his sight than the most talented and learned man who neglects the great salvation. The youth who consecrate their hearts and lives to God, have in so doing, placed themselves in connection with the Fountain of all wisdom and excellence. {ST, November 3, 1881 par. 4} [ST, November 3, 1881 par. 5] Early brought to minister in the tabernacle, Samuel had even then minor duties to perform in the service of God, according to his capacity. These were at first very humble, and not always pleasant, but they were performed to the best of his ability, and with a willing heart. His religion was carried into all the business of life. He regarded himself as God's servant, and his work as God's work. His efforts were accepted, because they were prompted by love to God and a sincere desire to do his will. Thus Samuel became a co-worker with the Lord of Heaven and earth. And God through him accomplished a great work for Israel. {ST, November 3, 1881 par. 5} [ST, November 3, 1881 par. 6] If children were taught to regard the humble round of every-day duties as the course marked out for them by the Lord, as a school in which they were to be trained to render faithful and efficient service, how much more pleasant and honorable would their work appear. To perform every duty as unto the Lord, throws a charm around the humblest employment, and links the workers on earth with the holy beings who do God's will in Heaven. And in our appointed place we should discharge our duties with as much faithfulness as do the angels in their higher sphere. Those who feel that they are God's servants will be men who can be trusted anywhere. Citizens of Heaven will make the best citizens of earth. A correct view of our duty to God leads to clear perceptions of our duty to our fellow men. {ST, November 3, 1881 par. 6} [ST, November 3, 1881 par. 7] Parents should bring up their children in the love and fear of God, remembering that they are younger members of the Lord's great family entrusted to the parents to be educated and trained for Heaven, and to be required again at their hands. Let children be taught that every act of life is important. It is strengthening habit and forming character. If all the daily duties are performed in the fear of God, they will be done with fidelity, and the life- record will be such as can pass the test of the Judgment. {ST, November 3, 1881 par. 7} [ST, November 3, 1881 par. 8] Would that every mother could realize how great are her duties and her responsibilities, and how great will be the reward of faithfulness. The mother's daily influence upon her children is preparing them for everlasting life or eternal death. She exercises in her home a power more decisive than the minister in the desk, or even the king upon his throne. The day of God will reveal how much the world owes to godly mothers for men who have been unflinching advocates of truth and reform,--men who have been bold to do and dare, who have stood unshaken amid trials and temptations; men who chose the high and holy interests of truth and the glory of God, before worldly honor or life itself. {ST, November 3, 1881 par. 8} [ST, November 3, 1881 par. 9] When the Judgment shall sit, and the books shall be opened; when the "well done" of the great Judge is pronounced, and the crown of immortal glory is placed upon the brow of the victor, many will raise their crowns in sight of the assembled universe, and pointing to their mother say, "She made me all I am through the grace of God. Her instruction, her prayers, have been blessed to my eternal salvation." {ST, November 3, 1881 par. 9} [ST, November 3, 1881 par. 10] Samuel became a great man in the fullest sense, as God estimates character. Many whom the world calls great, fall far below the divine standard. They lack the very elements of true and noble manhood. Men of giant intellect and brilliant genius, men before whom the world bows in willing homage, have prostituted these precious gifts of God to the service of the arch-deceiver. The name of Byron stands high in the literary world. God gave him great natural abilities; had his powers been rightly directed, he might have been a blessing to society. But his talents were not consecrated to God. The purity of Heaven did not permeate his life or breathe forth in his literary productions. Many of his works lead to immorality and irreligion. They reveal the true character of the man--corrupt in taste, depraved in heart. He rejected the service of God, and chose to ally himself to Satan. {ST, November 3, 1881 par. 10} [ST, November 3, 1881 par. 11] Gibbon, the renowned historian, was not a great man according to God's standard. He was endowed with great intellectual powers, that he might make known to his fellow-men the knowledge of God. But Satan prepared his snares for this man, and he became entangled in the meshes of skepticism. His works breathe insinuations against God and against the world's Redeemer. He improved every opportunity to destroy confidence in the Bible and the Christian religion. Eternity alone can reveal the amount of harm wrought by his writings. The world pronounces Gibbon a literary success. God pronounces him a failure. {ST, November 3, 1881 par. 11} [ST, November 3, 1881 par. 12] A beneficent Creator endows men with intellectual powers, that, consecrated to his service, they may become co-workers with Christ and angels in the work of human redemption. Yet how many, like Byron and Gibbon, employ their talents to pervert the simplicity of truth, and bring contempt upon the Christian religion, as unworthy the attention of intelligent men. Those who are engaged in this work little know what they are doing. But in the day of Judgment how fearful will be their accountability. {ST, November 3, 1881 par. 12} [ST, November 3, 1881 par. 13] Intellectual power, when opposed to the principles of true religion, becomes a minister of vice. Its influence tends to deface the image of God in man, and to bring him down to the level of the brute creation. Whatever, tends to banish thoughts of God from the mind becomes a curse, not only to the possessor but to all within the sphere of his influence. Better would it be for the gifted skeptic, better for the world, to be deprived of the brilliant talents that are devoted to the service of Satan. The greater the gift perverted and abused, the greater will be the evil wrought and the greater the condemnation in the day of final reckoning. {ST, November 3, 1881 par. 13} [ST, November 3, 1881 par. 14] Despite the many sovereigns to whom men profess allegiance, all mankind are serving one of two masters--the Prince of light or the Prince of darkness. Samuel served the former, the sons of Eli the latter. The characters of these persons, standing out in such striking contrast, represent the two great parties into which the world has been divided since the fall of Adam--the servants of Christ and the servants of Satan. God has ordained that with families and nations or with individuals, virtue is the basis of happiness, vice the foundation of woe and misery. In all the history of nations, wherever righteousness has been cherished, union, peace, and prosperity result; where greed, selfishness, and irreligion reign, weakness, degeneracy, and corruption follow. {ST, November 3, 1881 par. 14} [ST, November 3, 1881 par. 15] A constant warfare is still waged between vice and virtue. Wherever we turn, the battle goes on unceasingly. Infidelity is rearing its head in vaunted triumph, and crime of all grades is crowding in on every side. Multitudes of the youth are swept away by the overwhelming tide of evil. In every earnest Christian heart the question rises, "Why, oh, why, in a land of Bibles and Christian teaching, can the adversary of souls exert over our youth a power so mighty, so unrestrained?" The reason is apparent. Parents are neglecting their solemn responsibility. They are not earnest, persevering, and faithful in the work of training their children for God, restraining their evil desires and enforcing obedience to parental authority, even in infancy. {ST, November 3, 1881 par. 15} [ST, November 3, 1881 par. 16] Young men should be trained to stand firm for the right amid the prevailing iniquity, to do all in their power to arrest the progress of vice, and to promote virtue, purity, and true manliness. The impressions made upon the mind and character in early life are deep and abiding. Injudicious training or evil associations will often exert upon the young mind an influence for evil that all after-effort is powerless to efface. The character of Napoleon Bonaparte was greatly influenced by his training in childhood. Unwise instructors inspired him with a love for conquest, forming mimic armies and placing him at their head as commander. Here was laid the foundation for his career of strife and bloodshed. Had the same care and effort been directed to making him a good man, imbuing his young heart with the spirit of the gospel, how widely different might have been his history. {ST, November 3, 1881 par. 16} [ST, November 3, 1881 par. 17] It is said that Hume the skeptic was in early life a conscientious believer in the word of God. Being connected with a debating society, he was appointed to present the arguments in favor of infidelity. He studied with earnestness and perseverance, and his keen and active mind became imbued with the sophistry of skepticism. Ere long he came to believe its delusive teachings, and his whole after-life bore the dark impress of infidelity. {ST, November 3, 1881 par. 17} [ST, November 3, 1881 par. 18] When Voltaire was five years old, he committed to memory an infidel poem, and the pernicious influence was never effaced from his mind. He became one of Satan's most successful agents to lead men away from God. Thousands will rise up in the Judgment, and charge the ruin of their souls upon the infidel Voltaire. {ST, November 3, 1881 par. 18} [ST, November 3, 1881 par. 19] By the thoughts and feelings cherished in early years, every youth is determining his own life history. Correct, virtuous, manly habits formed in youth will become a part of the character, and will usually mark the course of the individual through life. The youth may become vicious or virtuous, as they choose. They may as well be distinguished for true and noble deeds as for great crime and wickedness. {ST, November 3, 1881 par. 19} [ST, November 3, 1881 par. 20] Young men of today may become as precious in the sight of the Lord as was Samuel. They may have their names enrolled in the book of life, to be looked upon with pleasure by the Monarch of the universe and the angelic host. By faithfully maintaining their Christian integrity, the young may, like the noble Luther, exert a mighty influence in the work of reform. Such men are needed at this time. God has a position and a work for every one of them. {ST, November 3, 1881 par. 20} [ST, November 3, 1881 par. 21] If the young men in our cities would unite their efforts to discountenance ungodliness and crime, their influence would greatly advance the cause of reform. It is the privilege and the duty of every youth, as an angel of mercy, to minister to the wants and woes of mankind. There is no class that can achieve greater results for God and humanity than the young. {ST, November 3, 1881 par. 21} [ST, November 3, 1881 par. 22] Let none entertain the thought that the religion of the Bible is weak and unmanly, the effect of fanatical zeal or superstitious fear. Many of the young refrain from entering the service of Christ because they are unwilling to confess themselves Christians before the world. They are ashamed of Jesus, ashamed to acknowledge and obey his authority. Such persons view religion from the worldling's stand-point. On this rock thousands have been wrecked. {ST, November 3, 1881 par. 22} [ST, November 3, 1881 par. 23] God is the sovereign of the universe, and should we be ashamed to acknowledge our allegiance to him? The holy angels are engaged night and day in his service. The highest order of beings in all the universe bow before the throne of God with songs of grateful, joyous praise. Is there aught in such service that can detract from man's true dignity? Saith the Lord, "Them that honor me I will honor." The service of God is the highest, noblest work that can engage the powers of men or of angels. - {ST, November 3, 1881 par. 23} [ST, November 10, 1881 par. 1] November 10, 1881 The Father's Duty. By Mrs. E. G. White The history of Samuel, the pure, noble-hearted prophet, and of Moses, the holiest of men, the most illustrious of leaders, shows how great is the mother's power to mold the character of her child, even in its earliest years. During this period her influence is paramount to all other. Even the infant in her arms will catch her spirit, and copy her deportment. It is important that mothers understand their duty, and that they seek wisdom and grace from God to perform their sacred work to his acceptance. {ST, November 10, 1881 par. 1} [ST, November 10, 1881 par. 2] But great as is the work of the mother, it should never be forgotten that the father also has a part to act in the education and training of his children, and that he is under the most solemn obligation to perform that work with fidelity. Especially as the children advance in years is the father's influence needed, in union with that of the mother, to restrain, control, and guide. Parents little realize the harm done by withholding from their children needed and wholesome restraint, and allowing them to grow up with uncontrolled passions, and selfish, debasing habits. {ST, November 10, 1881 par. 2} [ST, November 10, 1881 par. 3] The course of Eli--his sinful indulgence as a father, and his criminal neglect as a priest of God--presents a striking and painful contrast to the firmness and self-denial of the faithful Hannah. Eli was acquainted with the divine will. He knew what characters God could accept, and what he would condemn. Yet he suffered his children to grow up with unbridled passions, perverted appetites, and corrupt morals. {ST, November 10, 1881 par. 3} [ST, November 10, 1881 par. 4] Eli had instructed his children in the law of God, and had given them a good example in his own life; but this was not his whole duty. God required him, both as a father and as a priest, to restrain them from following their own perverse will. This he had failed to do. His sons were impatient of control, and he weakly resigned the reins to them, and suffered them to pursue their evil ways at pleasure. The fond father overlooked the faults and sins of their childhood, flattering himself that after a time they would outgrow these evil tendencies. He did not regard his children as a sacred trust which God had committed to his care, to be returned with interest; but he looked upon them as his own. Hence, instead of seeking guidance and help from God, and following the instructions given in his word, Eli chose his own way of management, that most agreeable to his ease-loving disposition. Had he taught his sons to obey their father, they would have learned to obey God; but by permitting them to disregard his commands, he taught them to disregard the commands of their heavenly Father. Thus their evil habits strengthened with their years, and when they reached manhood, they were ready to defy all authority, both human and divine. {ST, November 10, 1881 par. 4} [ST, November 10, 1881 par. 5] God requires every parent not only to give his children right instruction and a good example, but with promptness and decision to restrain their inclination to do evil. The fact that Eli stood in holy office, cause his lax discipline, and the selfish, irreverent, licentious course of his wicked sons, to exert a corrupting influence upon the whole nation. All parents should strive to make their families patterns of good works, perfect Christian households. But in a pre-eminent degree is this the duty of those who minister in sacred things, and to whom the people look for instruction and guidance. The ministers of Christ are to be examples to the flock. He who fails to direct wisely his own household, is not qualified to guide the church of God. {ST, November 10, 1881 par. 5} [ST, November 10, 1881 par. 6] Christian parents, if you desire to work for the Lord, begin with your little ones at home. If you manifest tact and wisdom and the fear of God in the management of your children, you may be intrusted with greater responsibilities. True Christian effort will begin at home, and go out from the center to embrace wider fields. A soul saved in your own family circle or in your own neighborhood, by your patient, painstaking labor, will bring as much honor to the name of Christ, and will shine as brightly in your crown as if you had found that soul in China or India. {ST, November 10, 1881 par. 6} [ST, November 10, 1881 par. 7] The Lord will not pass unpunished the neglect of parents to train their children for his service. By kind and judicious management, fathers as well as mothers should bind their children to them by the strong ties of reverence, gratitude, and love, and should kindle in their young hearts an earnest longing for righteousness and truth. While the mother seeks to implant good principles, the father should see that the precious seed is not choked by the growth of evil. His sterner discipline is needed that his children may learn firmness and self-control amid the allurements to sin which must be on every hand. {ST, November 10, 1881 par. 7} [ST, November 10, 1881 par. 8] Let parents beware how they undervalue or neglect their work. Great is the reward of fidelity, terrible the penalty of unfaithfulness. One child wisely educated--trained to love and practice the right because it is right, may impart to thousands the blessings which he has received. Through his influence and example, the lessons of uprightness, purity, and devotion that shaped his own character, are permitted to shed their precious light far and wide. {ST, November 10, 1881 par. 8} [ST, November 10, 1881 par. 9] How many faithful and honored workers for God and humanity have been given to the world as the fruit of a godly training in childhood. It was said of Timothy, the beloved co-laborer with Paul, that he knew the holy Scriptures from a child, and that the faith which dwelt in his mother and grandmother, was revealed also in him. The influence of faithful Christian parents can never lose its power. A young man when about to be ordained as a Christian minister, stated that at one time he had been well-nigh led to adopt the principles of infidelity. "But," he added, "there was one argument in favor of Christianity which I could never forget, and that was the consistent conduct of my own father. Through that I was at length won to the Saviour." {ST, November 10, 1881 par. 9} [ST, November 10, 1881 par. 10] By neglect of duty, parents exert a far-reaching influence for evil. One ungodly, disobedient son, may lead many souls in the path of iniquity. Each of these will corrupt others; the evil traits cherished will be transmitted to posterity; and thus iniquity is constantly increasing and multiplying, and all because parents choose the way which is easiest at the moment, the way of gratification and indulgence, and look not to the misery in store for themselves, their children, and their children's children. {ST, November 10, 1881 par. 10} [ST, November 10, 1881 par. 11] The solemn warnings contained in the word of God, the judgments visited upon the indulgent father, and his rebellious sons, should arouse parents from their stupor, and lead them to see and feel their duty to give to their children, by right education and discipline, correct habits and sound principles. Christian father, labor kindly, patiently, for the welfare of your children. Seek to turn their hearts to the bright beams of the Sun of Righteousness. Teach them by precept and example, that the spirit of Christ is the spirit of doing good. {ST, November 10, 1881 par. 11} [ST, November 10, 1881 par. 12] To every father and mother is committed a little plot of ground before their own door. It is their work to clear it from noxious weeds, and to mellow the soil that the precious seed may take root and flourish there. To do their work faithfully will be far more pleasing to God than to go on a mission to some foreign land, leaving the home field neglected. The work of Christian ministers and parents, should begin with their own children. Present to the church and to the world a well-disciplined family, and you present one of the strongest arguments in favor of Christianity. {ST, November 10, 1881 par. 12} [ST, November 10, 1881 par. 13] If parents who are following Eli's example of neglect could see the result of the education they are giving their children, they would feel that the curse which fell on Eli would assuredly fall on them. The sin of rebellion against parental authority, lies at the very foundation of the misery and crime in the world today. In his holy law God himself speaks to children: "Honor thy father and thy mother." Again, by the pen of an apostle he commands them, "Children, obey your parents." The Old and the New Testament alike teach respect and obedience to parents, and also admonish all to reverence and honor the aged, to tenderly protect and cherish those whose heads are white, and whose steps are feeble. If children were trained according to the teachings of God's word, they would manifest a deference for superiors, a propriety of deportment, and a beauty of character that would make them beloved by their associates, and beloved of God. {ST, November 10, 1881 par. 13} [ST, November 10, 1881 par. 14] There is a cause for the spirit of insubordination that exists in the family and the State, and that threatens to overthrow the very foundations of government. It is to be found in the growing disregard for the law of God. In ancient times parents were commanded to diligently teach its sacred precepts to their children, that they might thus become acquainted with the character of God, and his claims upon them. But men have become wiser, in their own conceit, than their Maker. Many have set aside the law of God, and have followed their own judgment in preference to his revealed will. How terrible have been the results of this teaching upon the youth! Self-indulgence, dissipation, profanity, and even greater crimes prevail to an extent that is frightful to contemplate. {ST, November 10, 1881 par. 14} [ST, November 10, 1881 par. 15] The Lord holds parents and guardians responsible for the children under their care. He has not left us in uncertainty concerning the characters that he will accept. Nothing less than purity in thought, word, and deed, will meet the divine standard. The word of God sets forth in unmistakable language the duties of parents. If they will faithfully perform these duties, his Spirit will crown their efforts with success. Those words of holy writ are as true now as when first uttered by the wise man, "Train up a child in the way he should go, and when he is old he will not depart from it." - {ST, November 10, 1881 par. 15} [ST, November 24, 1881 par. 1] November 24, 1881 God's Word the Parent's Guide. By Mrs. E. G. White. Our great enemy is constantly seeking to make men believe themselves wiser than their Creator. Like Eve, many follow the dictates of human wisdom, in preference to the commands of the Omniscient One. Such was the sin of Eli; and terrible indeed were its results,--disaster and death to himself, ruin to his wicked sons, and ruin to thousands in Israel. {ST, November 24, 1881 par. 1} [ST, November 24, 1881 par. 2] Yet there are many today, standing like Eli in holy office, who are making the same mistake. They read his mournful history, but fail to profit by the warning. In their self-confidence they think they know a better way of training their children than that which God has given us in his word. The earnest, anxious prayer does not ascend from their hearts, "Teach us, how shall we order the child, and what shall we do unto him?" With all their learning and intelligence, the results of their training show the vaunted wisdom of these persons to be but folly. Fond, indulgent parents, they allow their children to grow up from babyhood without restraint; and thus their forward, selfish, disagreeable ways become confirmed habits, rendering them unloving and unlovable. {ST, November 24, 1881 par. 2} [ST, November 24, 1881 par. 3] God himself established the family relations. His word is the only safe guide in the management of children. Human philosophy has not discovered more than God knows, or devised a wiser plan of dealing with children than that given by our Lord. Who can better understand all the needs of children than their Creator? Who can feel a deeper interest in their welfare than He who bought them with his own blood? If the word of God were carefully studied and faithfully obeyed, there would be less soul-anguish over the perverse conduct of wicked children. {ST, November 24, 1881 par. 3} [ST, November 24, 1881 par. 4] Eli was quick to see and rebuke the sins and errors of the people, sometimes, as in the case of Hannah, even administering unjust reproof; but the sins of his own sons seemed to him less offensive than the sins of others. In his undue affection he was ever ready to find excuses for their perverse course. All this was dishonoring God and misleading the people. To just such an extent as he permitted or excused sin in his children, did he become a partaker in their guilt. As sons of the high priest, they were connected with the work of God, and thus the evil and the sin were greatly heightened. {ST, November 24, 1881 par. 4} [ST, November 24, 1881 par. 5] It is very natural for parents to be partial to their own children. Especially if these parents feel that they themselves possess superior ability, they will regard their children as superior to other children. Hence much that would be severely censured in others is passed over in their own children as smart and witty. While this partiality is natural, it is unjust and unchristian. A great wrong is done our children when we permit their faults to go uncorrected. Many foster wrong traits of character in their children, urging as an excuse, "They are too young to be punished. Wait until they become older, and can be reasoned with. They will outgrow many of these evil tendencies." Thus their wrong habits are left to grow and strengthen until they become second nature. Sometimes the father and mother are united in this error. Sometimes one would gladly pursue a wiser course; but when that one attempts to enforce obedience, the other takes the part of the child, and will not allow it to be brought into submission. The sad results of such a course can be fully seen only in eternity. They can never be estimated in this life. {ST, November 24, 1881 par. 5} [ST, November 24, 1881 par. 6] But great as are the evils of parental unfaithfulness under any circumstances, they are tenfold greater when they exist in the family of those who stand in Christ's stead, to instruct the people. Ministers of the gospel, who fail to control their own households, are, by their wrong example, misleading many. They sanction the growth of evil, instead of repressing it. Many who consider themselves excellent judges of what other children should be and what they should do, are blind to the defects of their own sons and daughters. Such a lack of divine wisdom in those who profess to teach the word of God, is working untold evil. It tends to efface from the minds of the people the distinction between right and wrong, purity and vice. {ST, November 24, 1881 par. 6} [ST, November 24, 1881 par. 7] When ministers and people will exchange their natural pride of heart and independence for a child-like, teachable spirit; when, instead of trusting to their own understanding, and conforming to the maxims and customs of the world, they will sit at the feet of Jesus, and earnestly inquire, "Lord, what will thou have me to do?" then his wisdom will direct them, his Spirit work with their efforts, and we shall see the youth who now drift into the ranks of Satan, serving under the banner of the Prince of Life. {ST, November 24, 1881 par. 7} [ST, November 24, 1881 par. 8] Oh that the Elis of today, who are everywhere to be found pleading excuses for the waywardness of their children, would promptly assert their own God-given authority to restrain and correct them. Let parents and guardians, who overlook and excuse sin in those under their care, remember that they thus become accessory to these wrongs. If, instead of unlimited indulgence, the chastening rod were oftener used, not in passion, but with love and prayer, we would see happier families and a better state of society. {ST, November 24, 1881 par. 8} [ST, November 24, 1881 par. 9] We have no sympathy with that discipline which would discourage children by hard censure, or irritate them by passionate correction, and then, as the impulse changes, smother them with kisses, or harm them by injurious gratification. Excessive indulgence and undue severity are alike to be avoided. While vigilance and firmness are indispensable, so also are sympathy and tenderness. Parents, remember that you deal with children who are struggling with temptation, and that to them these evil promptings are as hard to resist as are those that assail persons of mature years. Children who really desire to do right may fail again and again, and as often need encouragement to energy and perseverance. Watch the workings of these young minds with prayerful solicitude. Strengthen every good impulse, encourage every noble action. The Lord, through an apostle, admonishes parents, "Provoke not your children to anger, lest they be discouraged." The word of God is your guide, Christian parents. Depart not from it to gratify any impulse of passion or of affection. {ST, November 24, 1881 par. 9} [ST, November 24, 1881 par. 10] If parents desire to teach their children self-control, they must first form the habit themselves. The scolding and fault-finding of parents, encourages a hasty, passionate temper in their children. Love and justice should stand side by side in the government of the household. Let prompt obedience to parental authority be invariably enforced. God has given parents their work, to form the characters of their children after the Divine Pattern. By his grace, they can accomplish the task; but it will require patient, painstaking effort, no less than firmness and decision, to guide the will and restrain the passions. A field left to itself produces only thorns and briers. He who would secure a harvest for usefulness or beauty must first prepare the soil and sow the seed, then dig about the young shoots, removing the weeds and softening the earth, and the precious plants will flourish and richly repay his care and labor. {ST, November 24, 1881 par. 10} [ST, November 24, 1881 par. 11] The work of parents is continuous. It should not be laid hold of vigorously for one day, and neglected the next. Many are ready to begin the work, but are not willing to persevere in it. They are eager to do some great thing, to make some great sacrifice; but they shrink from the unceasing care and effort in the little things of every-day life, the hourly pruning and training of the wayward tendencies, the work of giving instruction, reproof, or encouragement, little by little, as it is needed. They wish to see children correct their faults and form right characters at once, reaching the mountain- top at a bound, and not by successive steps; and because their hopes are not immediately realized, they become disheartened. Let all such persons take courage as they remember the words of the apostle, "Be not weary in well doing; for in due season ye shall reap, if ye faint not." {ST, November 24, 1881 par. 11} [ST, November 24, 1881 par. 12] Satan has prepared his snares for parents, tempting them to extravagance in dress, to an unnecessary outlay of time and money in the preparation of food, and to needless indulgence in many other forms. The demands of fashion so fully engross the time and attention that little room is left for communion with God, self-discipline, or the training of children. Thus too many parents let slip from their shoulders the responsibility of family government. It requires earnest heart-work to repress evil tendencies, strengthen weak principles, develop good and lovely traits of character, and direct all the powers of mind and body in the right channel. Fathers and mothers, will you not lay hold of your work with energy, perseverance, and love? Sow the precious seed daily, with earnest prayer that God will water it with the dews of grace, and grant you an abundant harvest. The Son of God died to redeem a sinful, rebellious race. Shall we shrink from any toil or sacrifice to save our own dear children? {ST, November 24, 1881 par. 12} [ST, November 24, 1881 par. 13] By precept and example, let the young be taught reverence for God and for his word. Many of our youth are becoming infidels at heart, because of the lack of devotion in their parents. The law of God should be the law of the household. Let fathers and mothers kindly and patiently instruct their children, both from the inspired word and from the book of nature, leading them to understand the character of God. Let them show in their own lives that they are continually seeking to know and to do his will. To secure the approval of their Heavenly Father is the great motive to be ever kept before the minds of children. The service of God should be presented, not as an irksome task, but as a precious privilege, by which they may enjoy an honored, useful, and happy life here, and infinitely greater honor, usefulness, and joy in the life hereafter. {ST, November 24, 1881 par. 13} [ST, November 24, 1881 par. 14] God has permitted light from his throne to shine all along the path of life. A pillar of cloud by day, a pillar of fire by night, is moving before us as before ancient Israel. It is the privilege of Christian parents today, as it was the privilege of God's people of old, to bring their children with them to the promised land. - {ST, November 24, 1881 par. 14} [ST, December 1, 1881 par. 1] December 1, 1881 The Sons of Eli. By Mrs. E. G. White. As the sons of Eli advanced to manhood, and entered upon the duties of the priesthood, the evil effects of their early training became more apparent. Though engaged in so important and sacred a work, they were "sons of Belial; they knew not the Lord." From childhood they had been familiar with the solemn, impressive services of the sanctuary. They had been faithfully instructed in the commandments and ordinances of the Lord. Intellectually, they had a knowledge of God; but their hearts had never yielded to the influence of divine grace. They loved not God's character or his requirements. {ST, December 1, 1881 par. 1} [ST, December 1, 1881 par. 2] Had these youth improved the privileges granted them, they might have become men of both intellectual and moral power. A faithful obedience to God's requirements will have a surprising influence to elevate, develop, and strengthen all man's faculties. Those who have in youth devoted themselves to the service of God, are found to be the men of sound judgment and keen discrimination. And why should it not be so? Communion with the greatest Teacher the world has ever known, strengthens the understanding, illuminates the mind, and purifies the heart--elevates, refines, and ennobles the whole man. "The entrance of Thy word giveth light; it giveth understanding unto the simple." {ST, December 1, 1881 par. 2} [ST, December 1, 1881 par. 3] Among the youth who profess godliness, there is a large class who may seem to contradict this statement. They make no advancement in knowledge or in spirituality. Their powers are dwarfing, rather than developing. But the psalmist's words are true of the genuine Christian. It is not, indeed, the bare letter of God's word that gives light and understanding; it is the word opened and applied to the heart by the Holy Spirit. When a man is truly converted, he becomes a son of God, a partaker of the divine nature. Not only is the heart renewed, but the intellect is strengthened and invigorated. There have been many instances of persons who before conversion were thought to possess ordinary and even inferior ability, but who after conversion seemed entirely transformed. They then manifested remarkable power to comprehend the truths of God's word, and to present these truths to others. Men of high intellectual standing have considered it a privilege to hold intercourse with these men. The Sun of Righteousness, shedding its bright beams into their minds, quickened every power into more vigorous action. {ST, December 1, 1881 par. 3} [ST, December 1, 1881 par. 4] God will do a great work for the youth, if they will by the aid of the Holy Spirit, receive his word into the heart, and obey it in the life. He is constantly seeking to attract them to himself, the Source of all wisdom, the Fountain of goodness, purity, and truth. The mind which is occupied with exalted themes, becomes itself ennobled. Those who profess to serve God, and yet make no advancement in knowledge and piety, are Christians only in name. The soul-temple is filled with desecrated shrines. Frivolous reading, trifling conversation, and worldly pleasure, occupy the mind so completely that there is no room left for the entrance of God's word. Worldliness, frivolity, and pride take the place which Christ should occupy in the soul. {ST, December 1, 1881 par. 4} [ST, December 1, 1881 par. 5] To fix the heart's best affections upon any finite object, any earthly good, degrades the soul and weakens the intellect. God alone is worthy of man's supreme devotion. The individual whose heart is placed on worldly gain becomes covetous, selfish, and even cruel, in his efforts to amass wealth. Living for himself, he becomes narrow-minded. All his thoughts and feelings are absorbed in promoting his own interests. Mind and heart are dwarfed to meet his low standard of excellence. {ST, December 1, 1881 par. 5} [ST, December 1, 1881 par. 6] Those who seek as their chief good the indulgence of appetite and passion, are never good or truly great men. However high they may stand in the opinion of the world, they are low, vile, and corrupt in God's estimation. Heaven has ordered that the mark of their depravity shall be written upon their very countenance. Their thoughts are of the earth, earthly. Their words reveal the low level of the mind. They have filled the heart with vileness, and well-nigh effaced therefrom the image of God. The voice of reason is drowned, and judgment is perverted. Oh, how is man's entire nature debased by sensual indulgence! When the will is surrendered to Satan, to what depths of vice and folly will not men descend! In vain does truth appeal to the intellect; for the heart is opposed to its pure principles. {ST, December 1, 1881 par. 6} [ST, December 1, 1881 par. 7] Eli's sons chose the false, the sensual, the debased, instead of the true, the pure, and the holy. Thus they became sons of Belial,--children of Satan. Standing, as they did, in sacred office, the chosen exponents of the divine will, mediators between a holy God and repentant sinners, the course of these wicked men brought temptation upon all Israel. Again the faith and devotion of the people were tested. Those who had cherished iniquity in their hearts, were inclined to unite with these vile men; and many excused their own sins, because those in high position led the way in transgression. {ST, December 1, 1881 par. 7} [ST, December 1, 1881 par. 8] The typical service was the connecting link between God and Israel. The sacrificial offerings were designed to prefigure the sacrifice of Christ, and thus to preserve in the hearts of the people an unwavering faith in the Redeemer to come. Hence, in order that the Lord might accept their sacrifices, and continue his presence with them, and, on the other hand, that the people might have a correct knowledge of the plan of salvation, and a right understanding of their duty, it was of the utmost importance that holiness of heart and purity of life, reverence for God, and strict obedience to his requirements, should be maintained by all connected with the sanctuary. {ST, December 1, 1881 par. 8} [ST, December 1, 1881 par. 9] The Lord had, through Moses, given the most explicit directions concerning the sacrificial offerings. But selfish, avaricious priests, to serve their own interests, had departed from these instructions. The sacrifice of the peace-offerings especially, which were made as an expression of thanksgiving to God, and were presented in great numbers when the people assembled at the annual feasts, afforded a favorable opportunity for unscrupulous priests to enrich themselves at the expense of the people. The Lord had directed that the fat of the peace-offering should be burned upon the altar as a type of the great Sacrifice; a specified portion, the breast and the right shoulder, with some minor parts, were given to the priest as his perquisite; the remainder was to be eaten by those who brought the offering. {ST, December 1, 1881 par. 9} [ST, December 1, 1881 par. 10] Infinite wisdom had foreseen that the clamors of appetite, and a covetous desire for gain, might lead the priest to appropriate to himself the sacrifices solemnly devoted to the Lord. That there might be no room for confusion or misunderstanding, the most exact and minute directions had been given. {ST, December 1, 1881 par. 10} [ST, December 1, 1881 par. 11] Hophni and Phinehas, the sons of Eli, disregarded the laws of the sanctuary more boldly than had any of their predecessors. While they arrayed themselves in the sacerdotal garments and ministered before the Lord, they cared only for the gratification of their own debased appetites and passions. The priests not being content with their rightful share of the peace-offerings, it had become customary for one of their servants to come while the offerers were cooking their portion in some apartment adjacent to the sanctuary, and to carry away whatever could be taken up with the flesh-hook. The great numbers of sacrifices offered, made this a considerable addition to the priest's perquisite. {ST, December 1, 1881 par. 11} [ST, December 1, 1881 par. 12] But even this departure from the Lord's commands failed to satisfy Hophni and Phinehas. They desired the fat, which the Lord had expressly stated should never be eaten, but burned on the altar as an offering to himself. As they had learned to despise the authority of their father, they now despised the authority of God, and sent their servants to demand the flesh of the peace-offerings before the fat had been separated from it. When the offerer remonstrated, "Let them not fail to burn the fat presently, and then take as much as thy soul desireth," the answer was, "Nay, but thou shalt give it to me now; and if not, I will take it by force." The people stood in awe of the priests, and submitted to their unlawful claims, robbing themselves of their rightful share of the offering. Thus, appetite, selfishness, and avarice triumphed, exerting their evil influence upon the people at the very time when every heart should have been directed in penitence and faith to the great Sacrifice which was to take away the sins of the world. These things had a telling influence upon the people, and they were fast losing all sense of the sacredness of the sacrificial offerings, and of the importance of attending upon the services of the sanctuary. {ST, December 1, 1881 par. 12} [ST, December 1, 1881 par. 13] The recreant priests added licentiousness to the dark catalogue of their crimes; yet they still polluted by their presence the tabernacle of the Lord, and, laden with sin, dared to come into the presence of a holy God. As the men of Israel witnessed the corrupt course of the priests, they thought it safer for their families not to come up to the appointed place of worship. Many went from Shiloh with their peace disturbed, their indignation aroused, until they at last determined to offer their sacrifices themselves, concluding that this would be fully as acceptable to God, as to sanction in any manner the abominations practiced in the sanctuary. {ST, December 1, 1881 par. 13} [ST, December 1, 1881 par. 14] The worship which Jehovah himself had ordained was despised and neglected because associated with the sins of wicked men. This was a critical time for the people of God. Ungodliness, profligacy, and even idolatry prevailed to a fearful extent among them. And where now was the priest and judge of Israel? Eli was not ignorant of the course pursued by his sons. Faithful men, who mourned over the corruption of the priesthood, presented the matter in its true character before him. The indignation of the people had been aroused, and complaints were coming to him from every side. He had passed over these transgressions till he dared remain silent no longer. But the aged father still manifested the same partiality which he had ever shown his wayward sons. He took no decisive measures to bring them to justice, but mildly remonstrated with them, as with persons of tender conscience, who had for once fallen under temptation:-- {ST, December 1, 1881 par. 14} [ST, December 1, 1881 par. 15] "And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people. Nay, my sons; for it is no good report that I hear; ye make the Lord's people to transgress. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? {ST, December 1, 1881 par. 15} [ST, December 1, 1881 par. 16] Eli had long known that his sons were not what God would have them. He knew that they did not give to Israel an example worthy of imitation. But he was growing old, and the burden of official care rested heavily upon him. Some one must assist him in bearing this responsibility. Should he deal justly with his sons, they would be speedily rejected from the priestly office, and punished with death. He dreaded thus to bring public disgrace and condemnation upon them. By passing over their crimes again and again without punishment, his own abhorrence of sin was lessened, and in his efforts to shield them, he became accessory to their guilt. {ST, December 1, 1881 par. 16} [ST, December 1, 1881 par. 17] God held Eli, as priest and judge of Israel, accountable for the moral and religious standing of his people, and in a special sense for the character of his sons. The most severe punishment should have been meted out to them, as due the insulted honor of God, and as needful to counteract the influence of their daring sacrilege and gross immorality. Well had it been for Eli and for all Israel, had the high priest manifested such zeal for the honor of God, and such a desire to avert his wrath, as had been shown by the tribe of Levi in slaying the worshipers of the golden calf. On that occasion the priests at God's command executed justice upon the leaders in transgression, without regard to rank or kindred. Those who faithfully performed this painful duty, were approved and honored of the Lord. {ST, December 1, 1881 par. 17} [ST, December 1, 1881 par. 18] Had not Eli's love for his wicked sons surpassed his zeal for the honor of God, he would have pursued a similar course. He should have exercised his authority to repress crime and uphold righteousness, thus saying to all Israel, "Sin is sin, even if found in the sons of the high priest; and although a most painful duty devolves upon me as a father, God shall not be dishonored by my sons before the people. Holiness and iniquity shall not be confounded in the minds of Israel, because men in high position dare to sin." But the aged priest loved ease and peace, and rather than endure the pain and strife of meeting and resisting wrong, he remained silent, and suffered the work on iniquity to go on and the clouds of divine wrath to gather above a guilty nation. - {ST, December 1, 1881 par. 18} [ST, December 8, 1881 par. 1] December 8, 1881 God's Judgment Upon Sin. By Mrs. E. G. White. Unmerited mercy, no less than strict justice, were strikingly displayed in the Lord's dealings with the house of Eli. Notwithstanding the Heaven-daring crimes of the ungodly sons, and the sinful neglect of the indulgent father, the Lord waited long for them to turn from their evil ways. Then he sent a prophet to denounce their sins and to warn them of impending judgment. Without fear or favor, this chosen messenger of God set forth the high honors which the Most High had conferred upon them, and their base ingratitude in so degrading their holy office:-- {ST, December 8, 1881 par. 1} [ST, December 8, 1881 par. 2] "Thus saith the Lord, Did I plainly appear unto the house of thy father when they were in Egypt in Pharaoh's house? And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? And did I give unto the house of thy father all the offerings made by fire of the children of Israel? Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation; and honorest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? Wherefore the Lord God of Israel saith, I said indeed that thy house and the house of thy father, should walk before me for ever; but now the Lord saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed." {ST, December 8, 1881 par. 2} [ST, December 8, 1881 par. 3] Except in his neglect to restrain and control his sons, Eli had faithfully performed the duties of his office. But his failure to maintain the honor of God by repressing sin with an impartial hand, gave rise to a long train of evils, bringing crime and anguish upon a whole nation. In the history of Eli and his sons is a solemn warning for all the ministers of Christ--an admonition to guard their own hearts with diligence, to keep holy all God's requirements, that his blessing may rest upon the workmen, and that the work may bear the signet of Heaven. It should also impress upon them their duty to rebuke sin in the members of the church, be they high or low, rich or poor. Even our dearest friends are not to come between us and our allegiance to God. We need not expect to receive the divine blessing until all that has been left for man to do is done to correct error and repress sin. To neglect this duty, or to be slothful and careless in its performance, is to disobey God, to sanction sin, and to bring his wrath upon his people. {ST, December 8, 1881 par. 3} [ST, December 8, 1881 par. 4] The example of ministers should be such as to impress the people with reverence for God, and with fear to offend him. They should honor the Lord at all times, ever acknowledging that of themselves they can do nothing, that their strength and wisdom must come from God, and that all the glory belongs to him. Those who occupy responsible positions, where if connected with God they might do much good, yet who abuse these privileges by the gratification of appetite or unlawful passion, will be visited with the wrath of God according to the gifts which they have perverted. {ST, December 8, 1881 par. 4} [ST, December 8, 1881 par. 5] It is plainly written on the unrenewed heart and on a fallen world, All seek their own. Selfishness is the great law of our degenerate nature. Selfishness occupies that place in the soul where Christ should sit enthroned. Never does Satan more effectually accomplish his work than in controlling the minds and hearts of those who minister in sacred things. Transforming himself into an angel of light, his true character is not discerned. Alas, how many of the agents of the great deceiver are to be found in the holy office of the ministry! They may possess intellectual ability, they study, preach, and pray, and are looked upon as pious men because engaged in a sacred work. Then, taking advantage of the confidence reposed in them, they lead souls to ruin and to death. There are men in holy office today who are similar in character to Hophni and Phinehas. They give loose rein to passion, and disguise their depravity under a cloak of religion. When at last their true character is detected and exposed, the faith of the people receives a shock that often destroys their confidence in religion. Imperceptibly there is left upon the mind a distrust of all who profess to teach the word of God. The message of the true servant of Christ is doubtfully received. The question constantly comes up, "Will not this man prove to be like the one we thought so holy and found so corrupt?" Thus the word of God loses its power upon the souls of men. These false shepherds are of the class who in the day of God will say, "Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?" It is to such men that our Lord will declare, "I never knew you; depart from me, ye that work iniquity." {ST, December 8, 1881 par. 5} [ST, December 8, 1881 par. 6] Said the great apostle, "I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." We live in an age when the spurious abounds; but, thank God, there is a true, or there would be no counterfeit. Let all who would be numbered with the faithful few, seek to follow the example of the self-denying apostle. {ST, December 8, 1881 par. 6} [ST, December 8, 1881 par. 7] The words of reproof to Eli are also a reproof to all parents who pursue a similar course. Indulgence of the wayward inclinations of the youth is registered in the books of Heaven as a sin. If a minister of the gospel neglect his duty as a parent, his guilt is as much greater than that of others as his position is more responsible. He is showing contempt for the authority of God. While teaching his word to others, he disregards it himself. That parent can have no true sense of the worth of souls, who permits his children to grow up without restraint, going out from his hearth with their hearts at enmity with God and his law, to infuse that enmity into the hearts of others. {ST, December 8, 1881 par. 7} [ST, December 8, 1881 par. 8] The very beginnings of evil, the first manifestations of insubordination, should be resolutely checked. The indulgence of appetite and passion should be restrained with earnestness and decision. When parents neglect this work, they permit thorns and briers to occupy the heart-gardens which God has commanded them to sow with precious seed, and to till with care, that a harvest may be brought forth unto eternal life. God will surely visit the transgressors with judgment. Both parents and children must reap the harvest sown. {ST, December 8, 1881 par. 8} [ST, December 8, 1881 par. 9] In the sons of Eli, we may see the sons of many professedly Christian parents. None are more stubborn and perverse, none less susceptible to the influence of the Holy Spirit, than are many of these victims of parental indulgence. There is no class that will exert a more pernicious influence than such ungodly youth. By their inconsistent course, they furnish the enemies of God with arguments against Christianity. There are skeptics and even atheists who are at times troubled, and almost persuaded to believe in the existence of God and the truth of the Scriptures. Satan fears to lose them from his ranks, and he calls their attention to the perverse and immoral children of professed Christians, as the fruit of belief in God and the Bible. The careless find in their course an excuse for not giving themselves to Christ, and many who really desire to become Christians, are discouraged. These wayward youth are successful agents of Satan. Ungodliness and immorality follow in their path, and the crime of perverting and polluting many souls rests upon them, and upon the parents whose neglect of duty made them what they are. {ST, December 8, 1881 par. 9} [ST, December 8, 1881 par. 10] Professed Christians have by their inconsistent course done greater harm to the cause of Christ than can be done by open opposers. The world at large judge of Christianity by the course of its advocates. If this be evil, the system itself is rejected. When a missionary once urged an Indian chief to be a Christian, "the plumed savage drew himself up in the consciousness of superior rectitude, and with indignation quivering on his lip and flashing in his eagle eye, replied, 'Christian lie; Christian cheat; Christian steal, drink, murder; Christian rob me of my lands, and slay my tribe;' adding as he turned haughtily on his heel, 'I will be no Christian.'" Alas that this incident truly represents the course of some who are looked upon by the world as the representatives of Christ! {ST, December 8, 1881 par. 10} [ST, December 8, 1881 par. 11] Eli knew that the wickedness of his sons and the iniquity which by their influence had spread through all Israel, must call down upon his family and upon the nation the judgments of God. He remembered how promptly similar offenders had been punished in the past. In the days of Joshua, one man's sin brought disaster and defeat upon the whole nation. When, contrary to the command of God, Achan took of the spoils of their enemies, and concealed the coveted treasure in his tent, the divine presence was withdrawn from Israel, until the crime had been put away by the death of the offender. The Lord gave Joshua to understand that the sin of even one man would bring the divine wrath upon the whole congregation. {ST, December 8, 1881 par. 11} [ST, December 8, 1881 par. 12] There was work for both magistrate and people, to keep the camp free from iniquity. They must have vigilant care, not only for themselves, but for one another, lest sin should prevail, and the Lord's name be dishonored. {ST, December 8, 1881 par. 12} [ST, December 8, 1881 par. 13] God's character changes not. He was the same in Eli's time as in the days of Joshua. The iniquity signally punished in the early history of Israel could not be tolerated in later years. The crimes of Eli's sons were far greater than the sin of Achan. And their guilt was heightened by the greater light which they had received; they were acquainted with the history of his sin and its terrible punishment, and they had enjoyed superior advantages for religious education and training. Notwithstanding the Lord's forbearance toward them, they had stubbornly gone on in sin, and now the prophet of the Lord pronounced their fate:-- {ST, December 8, 1881 par. 13} [ST, December 8, 1881 par. 14] "And this shall be a sign unto thee that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. And I will raise me up a faithful priest that shall do according to that which is in mine heart and in my mind; and I will build him a sure house; and he shall walk before mine anointed for ever." {ST, December 8, 1881 par. 14} [ST, December 8, 1881 par. 15] Man may be deceived by the outward appearance; but the Lord looketh upon the heart. Those who steal the livery of Heaven that they may allure souls to death, will as surely receive retributive justice as did Achan, Hophni, and Phinehas. Every man is sowing seed which will produce a harvest for him to reap by and by. We are all treasuring up stores for eternity. The righteous are laying up eternal riches; the wicked treasuring up wrath against the day of wrath. While acquiring property on earth, the sinner is by his transgression of God's law gathering for himself anguish and bitterness. He may be honored of men, but, saith the Lord, "Them that honor me, I will honor, and they that despise me shall be lightly esteemed." The record of every act of injustice, of cruelty, or licentiousness, is passing up to Heaven to be registered in the book of God's remembrance. Today the treasure of wrath is greater than it was yesterday; and tomorrow the sinner will add to the amount. Every soul whom his influence has helped to lead astray increases the treasure he has laid up, the vengeance of God, accumulating, deepening, darkening. {ST, December 8, 1881 par. 15} [ST, December 8, 1881 par. 16] In Eli's reproof to his sons are words of solemn and fearful import, --words which all who minister in sacred things would do well to ponder. "If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?" Had their crimes injured only their fellow-men, the judge might have made reconciliation by appointing a penalty, and requiring restitution; and thus the offenders might have been pardoned. Or had they sinned ignorantly, the priest might have presented a sin-offering for them, and secured their pardon. But their sins were so interwoven with their ministration as priests of the Most High, in offering sacrifice for sin; the work of God was so profaned and dishonored before the people, that no expiation could be accepted for them. Their own father, though himself high priest, dared not make intercession for them; he could not shield them from the wrath of a holy God. Let those whose hearts are given to the service of sin and Satan, beware how they pollute the sacred office of the ministry. Let them beware how, while at heart agents of Satan, they dare to stand before the people as ambassadors for Christ. In the day of Judgment the doom of Hophni and Phinehas will be theirs. - {ST, December 8, 1881 par. 16} [ST, December 15, 1881 par. 1] December 15, 1881 God's Message to Samuel. By Mrs. E. G. White. While Eli's heart was filled with anxiety and remorse by the evil course of his sons, he found relief and comfort in the integrity and devotion of the youthful Samuel. His ready helpfulness and unvarying fidelity lightened the burdens of the careworn priest. Eli loved Samuel; for he saw that the grace and love of God rested upon him. It was not customary for the Levites to enter upon their peculiar services until they were twenty-five years of age. But Samuel had been an exception to this rule. Every year saw more important trusts committed to him, and, while yet a child, a linen ephod was placed upon him, as a token of his consecration to the work of the sanctuary. {ST, December 15, 1881 par. 1} [ST, December 15, 1881 par. 2] As Samuel grew older, the anxiety of his parents in his behalf became more intense. Many were the petitions offered that he might not be contaminated by the wickedness reported concerning the sons of Eli. "And the child Samuel grew on, and was in favor both with the Lord and also with men." {ST, December 15, 1881 par. 2} [ST, December 15, 1881 par. 3] When but twelve years old, the son of Hannah received his special commission from the Most High. The circumstances of that call are best related in the simple and touchingly beautiful language of the sacred writer: "The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep, that the Lord called Samuel." Supposing the voice to be that of Eli, the child hastened to the bedside of the aged priest, saying, "Here am I, for thou calledst me." The answer was, "I called not, my son, lie down again." Three times Samuel was called, and thrice he responded in like manner; and then Eli was convinced that the mysterious call was the voice of God. What feelings must have stirred the heart of the high priest at that hour! God had passed by his chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house. {ST, December 15, 1881 par. 3} [ST, December 15, 1881 par. 4] No spirit of envy or jealousy was awakened in Eli's heart. He humbly submitted to the will of God, and directed Samuel to answer, if again called, "Speak, Lord, for thy servant heareth." Once more the child heard the mysterious voice, and answered, "Speak, for thy servant heareth." So awed was he at the thought that the great God should speak to him, that he could not remember the exact words which Eli bade him say. {ST, December 15, 1881 par. 4} [ST, December 15, 1881 par. 5] "And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house. When I begin, I will also make an end. For I have told him that I will judge his house forever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering forever." {ST, December 15, 1881 par. 5} [ST, December 15, 1881 par. 6] The Scriptures state that before receiving this message from God, "Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him." He was not destitute of a knowledge of God, nor he was a stranger to the influence of divine grace; but he was not acquainted with such direct manifestations of his presence, as were granted to the prophets. It was the Lord's purpose, however, to reveal himself in an unexpected manner, that Eli might hear of it through the surprise and inquiry of the youth. {ST, December 15, 1881 par. 6} [ST, December 15, 1881 par. 7] Samuel had not been ignorant of the wicked course pursued by the sons of Eli, but he was filled with fear and amazement that the Lord should commit to him so terrible a message. He arose in the morning and went about his duties as usual, but with a heavy burden on his young heart. How earnestly did he long for the sympathy and counsel of his parents in that trying hour! The Lord had not commanded him to reveal the fearful denunciation to the priest or to his sons; hence he remained silent, avoiding as far as possible the presence of Eli. He trembled, lest some question would compel him to declare the divine judgments against one whom he so loved and reverenced. {ST, December 15, 1881 par. 7} [ST, December 15, 1881 par. 8] Eli was confident that the message concerned himself. He felt that some great calamity was about to fall upon him and his house. He called Samuel, and solemnly charged him to faithfully relate what the Lord had revealed. The youth obeyed, and when the venerable man heard the appalling sentence, he bowed in meek submission: {ST, December 15, 1881 par. 8} [ST, December 15, 1881 par. 9] "It is the Lord; let him do what seemeth him good." Eli's faith in the wisdom and justice of God was unshaken. He confessed his own guilt and the guilt of his sons; and as he looked forward to the dread result, acknowledged that he deserved it all: "It is the Lord; who shall rise up in judgment against him? I have ever found him merciful, long-suffering, holy, and just. Let him do what seemeth him good." {ST, December 15, 1881 par. 9} [ST, December 15, 1881 par. 10] Year after year the Lord for Eli's sake delayed his threatened judgments. How much might have been done in those years, to redeem the failures of the past! But the aged priest took no effective measures to avert the doom that hung over himself and his house. The forbearance of God caused Hophni and Phinehas to harden their hearts, and to become still bolder and more defiant in transgression. But steadily and surely the day of retribution was approaching. Every warning slighted, every day of probation squandered, made their punishment greater, their doom more certain. {ST, December 15, 1881 par. 10} [ST, December 15, 1881 par. 11] God bears long with the perversity and stubbornness of men. By warnings and reproofs he shows them their true condition. Again and again he calls them to repentance. Though the multitudes wax bold in sin, trampling upon his mercy and defying his justice, still he pours his blessings upon them. Oh, how infinitely beyond human comprehension are the Lord's mercy and forbearance toward the children of men! Yet there is a limit, beyond which men may not go on in sin. When the fullness of iniquity is reached,--as with the Amorites, and the children of Israel who fell in the wilderness,--then the wrath of God is visited upon the transgressors of his law. {ST, December 15, 1881 par. 11} [ST, December 15, 1881 par. 12] There are many who teach that man may violate God's law with impunity. These men seek to conceal the hideous character of sin, by clothing it with garments of righteousness. They may observe all the forms of religion, but their hearts are at enmity with God. They look upon his law as a yoke of bondage, because it forbids them to indulge their sinful desires. "Thou shalt not," placed at every avenue of sin, is the restriction of the just and holy One. Those who, like Hophni and Phinehas, disregard the commandments of God, and lead others to transgress, are Satan's agents to destroy souls. They say to the sinner, "It shall be well with thee," when God says, "I will punish the transgressor with my wrath, I will take him away in my hot displeasure." {ST, December 15, 1881 par. 12} [ST, December 15, 1881 par. 13] God may bear long with the sins of men, but in his own time he will vindicate his authority. Although the wicked may say, "My way is hid from the Lord," yet when his interposition is needed, he will show that he beholds all the works of the children of men. In the days of Noah, the wickedness of man became so great that it was necessary for God to assert his authority and punish the transgressors of his law. A crisis had come, and the Lord declared the limits of his forbearance toward that guilty race. He sent his faithful servant with a message of warning, giving them one hundred and twenty years in which to turn from their sins. They rejected and despised God's love, and when the measure of their iniquity was full; when the boundaries of divine mercy were passed, the Lord swept that wicked race from the earth by the waters of the flood. {ST, December 15, 1881 par. 13} [ST, December 15, 1881 par. 14] As men again increased, they departed from the Lord, and then Abraham was made the depositary of God's law. When the Israelites, through their long bondage in Egypt, had to a great degree lost the knowledge of that law, the Lord himself proclaimed it from Sinai, in the hearing of all the people. The nations of the earth were given to idolatry; it was to preserve the children of men from total apostasy, that the Lord manifested his mighty power in bringing the Israelites out of Egypt, and establishing them in the land of Canaan. {ST, December 15, 1881 par. 14} [ST, December 15, 1881 par. 15] When God's authority had been set aside, and his worship neglected and despised, it became necessary for him to interpose, that the honor of his name might be maintained in the earth. Such a necessity existed in the days of Eli. None but a divine power could free the worship and ordinances of God from the corruption and disorder produced by the course of Hophni and Phinehas. The hand of God must be distinctly recognized; the agents of Israel's apostasy must be destroyed, yet the nation must not become extinct. The service of God must be purged from sin and sinners, and the worship itself honored and exalted. {ST, December 15, 1881 par. 15} [ST, December 15, 1881 par. 16] God's people had been crying to him with humiliation and fasting, that the wickedness of the wicked might come to an end. And while he manifested his power as an avenger to the wicked, he would also appear as the protector of the righteous. Though their prayers might long have seemed unheard, yet in God's own time they saw that he had given ear to their supplications, and answered them by terrible things in righteousness. {ST, December 15, 1881 par. 16} [ST, December 15, 1881 par. 17] In every age, God's judgments have been visited upon the earth because men transgressed his law. What, then, have we to expect as we behold the wickedness which prevails at the present day? An ungrateful people, forgetful of God's care, his long forbearance, and his unnumbered blessings, are showing contempt for his holy law. Many of the acknowledged leaders in the church and in the nation, break, and teach others to break that law, as sacred to God as his own throne and name. It is time for the Lord himself to assert his authority in the earth. And he is doing this, by fires, by floods, by tempests. He removes his protecting, providential care, and visits his judgments upon the children of men. {ST, December 15, 1881 par. 17} [ST, December 15, 1881 par. 18] In these days of peril shall we show less devotion to the truth of God, and less fervent attachment to his law, than in former years? The very condition of things exists which Christ declared would be, prior to his second coming in power and glory. The prevailing ungodliness tends to paralyze and even to destroy true faith and piety. But this is the very time when the gold of Christian integrity will shine brightest, in contrast to the dross of hypocrisy and corruption. Now is the time for Christ's chosen to show their devotion to his service,--the time for all his followers to bear the noblest testimony for their Master by standing firm against the prevailing current of evil. {ST, December 15, 1881 par. 18} [ST, December 15, 1881 par. 19] As we see the results which have followed a disregard of God's law, --dishonesty, theft, licentiousness, drunkenness, and murder--we are prepared to say with the psalmist, "I love thy commandments above gold; yea, above fine gold;" "in keeping of them, there is great reward." When the divine law is set aside, the greatest misery will result, both to families and to society. Our only hope of better things is to be found in a faithful adherence to the precepts of Jehovah. Infidel France once tried the experiment of rejecting the authority of God. What scenes of horror followed! Men cast aside the divine law as a yoke of bondage, and in their boasted liberty they placed themselves under the rule of the veriest tyrant. Anarchy and bloodshed ruled that terrible day. It was then demonstrated to the world that the surest way to undermine the foundation of order and government, is to set at naught the law of God. {ST, December 15, 1881 par. 19} [ST, December 15, 1881 par. 20] Let us remember that "by the law is the knowledge of sin." The commandments of God convict the sinner of his guilt; but that perfect law has been obeyed by Christ in our stead, and through faith in him we are released from our great debt, and are placed where, in his strength, we can render obedience to God. Instead of feeling that we are now in the slightest degree excusable in further transgression, we shall realize as never before the justice of God's claims upon us, and the sacred character of his law, since Christ must die to maintain its authority. {ST, December 15, 1881 par. 20} [ST, December 15, 1881 par. 21] Ere long the obedient will see the blessed results that follow the keeping of all God's commandments and the transgressors of his law will reap the reward of their doings. The Judge of all the earth will vindicate his insulted authority. Already we see his judgments in the land. And the end is not yet. He will work until sin and sinners are destroyed from the earth. - {ST, December 15, 1881 par. 21} [ST, December 22, 1881 par. 1] December 22, 1881 The Glory Departed from Israel. By Mrs. E. G. White. "Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. And all Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord." From one extreme of the land to the other, Samuel's claims to the prophetic office were established, and he received further revelations of God's will in the tabernacle at Shiloh. {ST, December 22, 1881 par. 1} [ST, December 22, 1881 par. 2] The messages of warning and reproof to the house of Eli were made known by him to the whole nation. By so doing he hoped to counteract, in some measure, the evil influence of his past neglect. But these warnings were disregarded by the people, as they had been by the priests. The surrounding nations also, who were not ignorant of the iniquities openly practiced in Israel, became still bolder and more determined in their own course of idolatry and crime. They felt no sense of guilt for their sins, as they would have felt had the Israelites preserved their integrity. {ST, December 22, 1881 par. 2} [ST, December 22, 1881 par. 3] Again the Philistines gathered their forces for war. And Israel, without asking counsel from the Lord, without the concurrence of Eli or Samuel, rashly went out to battle. But the hand of God was not with them, and in the first engagement they were defeated, with a loss of four thousand of their number. When the people returned disheartened to their tents, the elders of Israel said, "Wherefore hath the Lord smitten us today before the Philistines?" The nation was ripe for the judgments of God, yet so blinded by their unbelief and rebellion that they could not see in their disaster a token of the Lord's displeasure. {ST, December 22, 1881 par. 3} [ST, December 22, 1881 par. 4] Instead of confessing and forsaking the sins that had brought defeat upon them, they now set about devising some other means by which to obtain the victory. Then they thought of the ark of God. What wonders had been wrought when the priests bore it before the people into Jordan! How its waters parted, leaving a safe path for that vast company! They remembered also how it was borne about the city of Jericho seven days in solemn silence, and then as the trumpets pealed, and the people gave a great shout, the massive walls fell flat upon the earth. {ST, December 22, 1881 par. 4} [ST, December 22, 1881 par. 5] The recollection of these glorious triumphs inspired all Israel with fresh hope and courage, and they immediately sent to Shiloh for the ark, "that when it cometh among us," said they, "it may save us out of the hand of our enemies." They did not consider that it was the law of God which alone gave to the ark its sacredness, and that its presence would bring them prosperity only as they obeyed that law. While they talked of the "ark of the covenant of the Lord," they ignored the real significance of the title. A covenant is an agreement between parties, based upon conditions. If Israel would obey the divine law and thus fulfill the conditions of their covenant with God, he would verify his promises to them. But what presumption for them to expect a blessing while they were violating the conditions upon which alone it could be bestowed! {ST, December 22, 1881 par. 5} [ST, December 22, 1881 par. 6] Yet we see a similar blindness and inattention on the part of many at the present day. Having a knowledge of God's law, they are confident and boastful, as though especially favored of Heaven, while they are not from the heart obeying its precepts. God has given to modern Israel warnings, counsel, and reproof, to bring them to repentance and reformation of life. But too often these produce but a momentary impression. The persons warned soon return to their own ways. They flatter themselves that because they have a form of godliness they will be accepted of the Lord, and they go on presumptuously devising and executing plans in accordance with their own finite judgment, and giving little heed to the special manifestations of divine providence. It is one thing to acknowledge the claims of God's law, and quite another thing to render faithful and willing obedience to all its requirements. And let it be remembered that to the obedient alone will the promises of blessing, support, and guidance be fulfilled. {ST, December 22, 1881 par. 6} [ST, December 22, 1881 par. 7] The two sons of Eli, Hophni and Phinehas, eagerly acceded to the proposal to bear the ark into the camp. Without the consent of the high priest, they ventured presumptuously into the holy of holies, and took from thence the ark of God. Filled with pride, and elated with the expectation of speedy victory, they bore it to the camp. And the people, beholding, as they thought the token of Jehovah's presence, "shouted with a great shout, so that the earth rang again." {ST, December 22, 1881 par. 7} [ST, December 22, 1881 par. 8] They overlooked the distinction between the divine presence vouchsafed to an obedient and believing people, and the ark, which was but a symbol of that presence. Hence they confidently looked to the ark for those blessings which God alone could bestow. They saw not the wide contrast between the condition of Israel when the Lord wrought so mightily in their behalf, and their present state. {ST, December 22, 1881 par. 8} [ST, December 22, 1881 par. 9] They were then walking in obedience to God. The ark was borne by holy men in accordance with his express command, and the Captain of the Lord's host went before the repository of his law. Then his arm brought deliverance for them. But they were now following their own plans, in opposition to the divine counsel and authority. The ark was borne by sons of Belial who were doomed to destruction. Yet the people were so infatuated by Satan as to imagine they could induce God to fight for them, when the law under the mercy-seat condemned them to defeat, disaster, and death! {ST, December 22, 1881 par. 9} [ST, December 22, 1881 par. 10] The Philistines looked upon the ark as the god of the Hebrews. All the mighty works which Jehovah had wrought for Israel, were attributed to its power. As they heard the shouts of joy and triumph at its approach, they said, "What meaneth the noise of this great shout in the camp of the Hebrews?" "And they understand that the ark of the Lord was come into the camp. And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us, who shall deliver us out of the hand of these mighty gods? These are the gods that smote the Egyptians with all the plagues in the wilderness." {ST, December 22, 1881 par. 10} [ST, December 22, 1881 par. 11] The Philistines feared for their nation; yet still they trusted to the power of Dagon their god, and sought to strengthen the courage of the people: "Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight." They well knew how bitter was the servitude which Israel had endured when in their power, and the thought of themselves becoming slaves to endure like oppression nerved them with the courage of desperation. {ST, December 22, 1881 par. 11} [ST, December 22, 1881 par. 12] A fierce assault upon Israel resulted in their defeat with great slaughter. Thirty thousand men lay dead upon the field, and the ark of God was taken, the two sons of Eli having fallen while fighting to defend it. {ST, December 22, 1881 par. 12} [ST, December 22, 1881 par. 13] The Lord sorely chastised his people Israel, revealing their hypocrisy and rebuking their presumption, and thus left upon the pages of history the testimony for all future ages, that the iniquities of his professed people will not go unpunished. The greater the knowledge of God's will, the greater the sin of those who disregard it. God is not dependent upon men to cause his name to be feared and honored in the earth. He accepts the labors of those who walk in faithfulness and humility before him, but he will reject all who profess to serve him, and yet follow in the course of the unrighteous. God can carry forward his work in the earth without the co-operation of those who would pervert or disgrace it. {ST, December 22, 1881 par. 13} [ST, December 22, 1881 par. 14] While the army of Israel went out to battle, Eli, blind and old, remained at Shiloh. Seating himself at the gate of the tabernacle he anxiously waited for tidings from the field of conflict, "for his heart trembled for the ark of God." Days of agonizing suspense followed. At last there fell upon his ears a sound of lamentation from the town. Soon a messenger drew near, his clothing rent and dust upon his head, and repeated to the high priest his sad tidings:-- {ST, December 22, 1881 par. 14} [ST, December 22, 1881 par. 15] "Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead." Eli could endure all this, terrible as it was, for he had expected it. But when the messenger added, "And the ark of God is taken," a look of unutterable anguish passed over his countenance. The thought that his sin had thus dishonored God and caused him to withdraw his presence from Israel, was more than he could bear; his strength was gone, he reeled upon his seat and fell, "and his neck brake, and he died." {ST, December 22, 1881 par. 15} [ST, December 22, 1881 par. 16] The wife of Phinehas, notwithstanding the impiety of her husband, was a woman who feared the Lord. The death of her father-in-law and her husband, and above all the terrible tidings that the ark of God was in captivity, caused her death. She felt that now the last hope of Israel was gone, and she named the child, born in this hour of adversity, Ichabod, or inglorious; with her dying breath mournfully repeating the words, "The glory is departed from Israel; for the ark of God is taken." {ST, December 22, 1881 par. 16} [ST, January 5, 1882 par. 1] January 5, 1882 A Happy New Year - By Mrs. E. G. White. - Another year of life is now in the past. A new year is opening before us. What will be its record? What will we each inscribe upon its spotless pages? The manner in which we spend each passing day will decide this question. Fathers and mothers, while you wish your children a Happy New Year, will you strive in the fear of God to make it a happy year? Will you seek to lead your dear ones to the true source of peace and joy? Will you consecrate your own hearts to God, that you may exert a sanctifying influence upon your children? Will you separate them from sin and sinners, and by living faith connect them with God? {ST, January 5, 1882 par. 1} [ST, January 5, 1882 par. 2] It should be the work of every parent to cultivate all that is good, and true, and noble, in his children. It is his duty to correct their faults, to restrain their waywardness, even as the Lord required Eli to restrain his sons. Fathers and mothers, make the word of God your guide in the education of your children, ever considering what will be for their future good, rather than what is for your present convenience. The mother may bestow upon her daughters an education that will be invaluable, by training them to bear their share of the family burdens. The father may give his sons a capital of more worth than gold or lands, by teaching them to love useful employment, instead of seeking happiness in idle amusements or dissipation. Parents, now is the time to form in your children habits of industry, self-reliance, and self-control; to cultivate economy and business tact. Now is the time to teach them courtesy and benevolence toward their fellow-men, and reverence and love for God. {ST, January 5, 1882 par. 2} [ST, January 5, 1882 par. 3] You may make a happy new year for your children, if you faithfully discharge your duty. Home should be the most sunny and attractive spot on earth; and it may be made such by pleasant words and kind acts, and, underlying all, a steadfast adherence to the right. {ST, January 5, 1882 par. 3} [ST, January 5, 1882 par. 4] By their neglect to exercise proper restraint, many parents are creating great unhappiness for their children. The youth who are left to constantly seek for pleasure in amusement or selfish gratification are not happy, and never can be happy while following this course. Fathers and mothers, teach your children that the only way to be truly happy is to love and fear God; and enforce the lesson by your example. Let them see that the peace of Christ is ruling in your heart, and that his love pervades your life. Practical religion is the need of the present hour. You cannot teach this to your children unless you possess it yourselves. {ST, January 5, 1882 par. 4} [ST, January 5, 1882 par. 5] Let us enter upon the new year with our hearts cleansed from the defilement of selfishness and pride. Let us put away every sinful indulgence, and seek to become faithful, diligent learners in the school of Christ. A new year opens its unsullied pages before us. What shall we write upon them. {ST, January 5, 1882 par. 5} [ST, January 5, 1882 par. 6] Children, you greet your father and mother with a "Happy New Year," but will you make it a happy year to them? It is in your power to do this. Your conduct, more than everything besides, will make a happy or an unhappy year for your parents. You may cause their hearts to throb with joy or pain. Whatever dishonors your Saviour, whatever causes a stain upon your character, brings anxiety and distress to the heart of godly parents. You cannot give them a happy new year if you live only for self-gratification. {ST, January 5, 1882 par. 6} [ST, January 5, 1882 par. 7] Seek to begin this year with right purposes and pure motives, as beings who are accountable to God. Ever bear in mind that your acts are daily passing into history by the pen of the recording angel. You must meet them again when the Judgment shall sit and the books shall be opened. {ST, January 5, 1882 par. 7} [ST, January 5, 1882 par. 8] How often your lips utter the kindly greeting, "I wish you a happy new year," and then in a few moments speak impatient, fretful words. How many children are ever ready to dispute about trifles, unwilling to make the smallest sacrifice for others. To such the new year will bring no real happiness. They may indulge in boisterous mirth, but their hearts know no peace nor joy. Will you not come with penitence and humility to Jesus, that he may cleanse you from the impurity of sin, and fit you for his heavenly kingdom? All who do this will have the happiest new year that they ever experienced. It will bring joy in Heaven and joy on earth. {ST, January 5, 1882 par. 8} [ST, January 5, 1882 par. 9] Many have been seeking some rare gift to bestow upon their friends. Will you not, children, bring to Jesus the gift which he prizes above all others--the gift of your heart? While others at the holiday season adorn themselves to please the eye of their friends, will you not seek the adorning which Heaven values--the ornament of a meek and quiet spirit? If we bring to God the first gift, the value of every other is enhanced; for love makes it not merely a passing compliment, but a precious offering. From the softened heart in which the peace of Christ abides, will flow forth sincere wishes, kindly words and deeds, and worthy, appropriate offerings. {ST, January 5, 1882 par. 9} [ST, January 5, 1882 par. 10] Many are the gifts and greetings that have been exchanged on New Year's day, by parents and children, husbands and wives, brothers and sisters, friends and acquaintances. When it is over, many feel a sense of relief. They have discharged their duty in bestowing presents, and smiles, and compliments for the occasion, and there the matter is supposed to end. The next day, and the next, and onward to the end of the year, bring fretful, passionate words, faultfinding, recrimination, and careless neglect of the dear ones of the household. Oh, such a new year is one that angels will be grieved and ashamed to register. It is anything but happy. Friends and relatives bestow a gift of sorrow, a burden of unkindness, that crushes out hope, and makes the grave look desirable. {ST, January 5, 1882 par. 10} [ST, January 5, 1882 par. 11] Do we truly wish our loved ones a happy new year? Then let us make it such to them by kindness, by sympathy, by cheerfulness, by unselfish devotion. If we connect with God, the source of peace, and light, and truth, his Spirit will flow through us as a channel, to refresh and bless all around us. This may be the last year of life to us. Shall we not enter upon it with thoughtful consideration? Shall not sincerity, respect, benevolence, mark our deportment toward all? {ST, January 5, 1882 par. 11} [ST, January 5, 1882 par. 12] Let us withhold nothing from Him who gave his precious life for us. Fathers and mothers, bring to him your children, in the freshness and bloom of youth, and devote them to his service. Let us all consecrate to God the property he has intrusted to us. Above all, let us give him ourselves, a free-will offering. Let us do his will, live for his glory, and he will give us a Happy New Year. - {ST, January 5, 1882 par. 12} [ST, January 12, 1882 par. 1] January 12, 1882 The Ark in Philistia. - By Mrs. E. G. White. - The loss of the ark was the heaviest blow which had fallen upon Israel since their establishment as a nation. Unfaithful to God as they had been, they still regarded this sacred symbol with awe and reverence, not unmingled with pride, as they recalled the glorious triumphs of the past. The tidings that it had been taken by the Philistines sent a thrill of terror through every heart, followed by the mute calmness of despair. Military power, could they command it, would not avail them now; and the strength of their men of war seemed paralyzed. {ST, January 12, 1882 par. 1} [ST, January 12, 1882 par. 2] But the Lord had not wholly cast aside his chosen, nor would he long suffer the exultation of the heathen. He had used the Philistines as the instrument to punish Israel, and he would now employ the ark to punish the Philistines. In time past the divine presence had attended it to be the strength, salvation, and glory of his obedient people. That invisible presence would still attend it to bring terror and destruction to the bold transgressors of God's holy law. {ST, January 12, 1882 par. 2} [ST, January 12, 1882 par. 3] The Philistines removed the ark in triumph to Ashdod, one of their five principal cities, and placed it in the house of their god, Dagon. They felt that now they had nothing to fear from Israel. In their superstitious ignorance they imagined that the mighty power which had hitherto attended the ark would be theirs, and this, united with the power of Dagon, would render them invincible. Attributing their success wholly to the favor of their god, they sought to show their gratitude by the most extravagant demonstrations of reverence and praise. {ST, January 12, 1882 par. 3} [ST, January 12, 1882 par. 4] Their rejoicing was of short duration. Upon entering the temple on the following day, they beheld a sight which filled them with consternation. Dagon their god had fallen upon his face to the earth before the ark of Jehovah. Reverently the priests lifted the idol and restored him to his place. But the next morning they found him, strangely mutilated, again lying upon the earth before the ark. The upper part of this idol was like that of a man, and the lower part was in the likeness of a fish. Now every part that resembled the human form had been cut off, and only the uncouth body of the fish remained. {ST, January 12, 1882 par. 4} [ST, January 12, 1882 par. 5] Priests and people were horror-struck as they beheld their cherished deity thus mutilated and dishonored. They looked upon this mysterious event as an evil omen foreboding destruction to themselves and their idols before the God of the Hebrews. They now removed the ark from their temple, and placed it in a building by itself. {ST, January 12, 1882 par. 5} [ST, January 12, 1882 par. 6] The living God whom the Philistines had insulted and defied, had arisen to assert his authority and manifest his power. The divine judgments rested heavily upon Ashdod, and the inhabitants were smitten with a distressing and fatal disease. Remembering the plagues which were visited upon Egypt by the God of Israel, the people attributed their afflictions to the presence of the ark among them. Accordingly they assembled their leading men to consider what to do with the ark, declaring that it should no longer abide with them. It was decided to convey it to Gath. But the plague followed close upon its removal, and the men of that city sent it to Ekron. {ST, January 12, 1882 par. 6} [ST, January 12, 1882 par. 7] Here the people received it with terror, crying, "They have brought about the ark of the God of Israel to us, to slay us and our people." They sought to their gods for protection, as the people of Gath and Ashdod had done. But the work of the destroyer went on, until, in their distress, "the cry of the city went up to heaven." Fearing longer to retain the ark among the homes of men, the people next placed it in the open fields. There followed a plague of mice, which infested the land, destroying the products of the soil, both in the storehouse and in the field. Utter destruction, by disease or famine, now threatened the nation, and gloomy forebodings for the future added to the heavy burden of the present. {ST, January 12, 1882 par. 7} [ST, January 12, 1882 par. 8] In his dealings with the Philistines, God had shown how easily at his appointed time he can overthrow the stronghold of superstition, and sweep away the refuge of lies. The Lord often employs his bitterest enemies to punish the unfaithfulness of his professed people. The wicked may triumph for a time as they see Israel suffering chastisement; but let them be assured that the wrath of God will ere long fall with crushing weight upon themselves. However the sinner may now rejoice in the rewards of unrighteousness, the blind eyes will yet see, the hard heart one day fell, that a life of rebellion against God has been a terrible mistake. {ST, January 12, 1882 par. 8} [ST, January 12, 1882 par. 9] For seven long months the ark remained in Philistia. During all this time the Israelites made no attempt to recover the symbol of Jehovah's presence. But the Philistines were now as anxious to free themselves from its power as they had been to obtain it. Instead of being a source of strength to them, it was a great burden and a heavy curse. Yet they knew not what course to pursue; for wherever it went, the judgments of God followed. The people called for the princes of the nation, with the priests and diviners, and eagerly inquired, "What shall we do to the ark of the Lord? Tell us wherewith we shall send it to his place." They were advised to return it with a costly trespass-offering, that the wrath of God might be appeased. "Then," said the priests, "ye shall be healed, and it shall be known to you why his hand is not removed from you." {ST, January 12, 1882 par. 9} [ST, January 12, 1882 par. 10] In India at the present day, when a pilgrim comes to a pagoda or temple to be cured of any disease, he invariably brings with him a figure of the member or part affected, in gold, silver, or copper, according to his means, and presents it as an offering to his god. A similar custom was in vogue among the Philistines; and in accordance with the prevailing superstition, the lords directed the people to make representations of the plagues by which they had been afflicted,--"five golden emerods, and five golden mice, according to the number of the lords of the Philistines; for," said they, "one plague was on you all, and on your lords." {ST, January 12, 1882 par. 10} [ST, January 12, 1882 par. 11] These wise men acknowledged a mysterious power accompanying the ark; a power which they had no wisdom to meet. Yet they did not counsel the people to turn from their idolatry to serve the Lord. They still hated the God of Israel though compelled by overwhelming judgments to submit to his authority. Thus sinners may still be convinced by the judgments of God that it is in vain to contend against him. They may be compelled to submit to his power, while at heart they rebel against his control. Such submission may honor God, but it can have no power to save the transgressor. The heart must be yielded to God and subdued by divine grace before man's repentance can be accepted. {ST, January 12, 1882 par. 11} [ST, January 12, 1882 par. 12] We are filled with wonder as we contemplate the long-suffering of God toward the wicked. The idolatrous Philistines and backsliding Israel had alike enjoyed the gifts of his providence. Rain and sunshine, objects of beauty, gifts for sustenance,--the music of birds, the fragrance and loveliness of flowers, fruits without number, pleasant to the sight and good for food, golden harvests to clothe the plain and cattle upon the hills--all came to them from God. Ten thousand unnoticed mercies were silently falling in the pathway of ungrateful, rebellious men. Every blessing spoke to them of the Giver, but they were indifferent to his love. The forbearance of God was very great toward the children of men; but when they stubbornly persisted in their impenitence, he removed from them his protecting hand. They refused to listen to the voice of God in his created works, and in the warnings, counsels, and reproofs of his word, and he spoke to them through judgments. They rejected mercy, and the great I Am caused them to feel his power. {ST, January 12, 1882 par. 12} [ST, January 12, 1882 par. 13] How many there are today, who, like the Philistines, will present offerings to God, but refuse to give him their hearts, and cast away their idols. How many with idolatrous delight set their affections on sparkling vanities, that must ere long be consumed, turning away from the only treasure worth possessing. {ST, January 12, 1882 par. 13} [ST, January 12, 1882 par. 14] God still bears long with the wicked. He still surrounds them with temporal blessings. It is his hand that provides the bounties upon their tables. He gives them raiment and dwellings. There are rich fields for the harvest; there are flocks and herds, gold and silver, friends and health. Let God but remove his providential care, and what want, desolation, and inexpressible wretchedness would result! A blight would come upon the fields, every creature that ministers to our comfort would perish, and man himself would be swept from the earth as by a devouring plague. And yet men enjoy God's blessings, and, like the soulless beasts, return to him no grateful acknowledgment. They feel secure in their possessions, when a word, a breath, the slightest accident, might deprive them of their earthly all. No bounty or blessing can men claim as their own. All are committed to us as a trust, which, if not wisely improved, God will remove. {ST, January 12, 1882 par. 14} [ST, January 12, 1882 par. 15] The Philistines hoped by their offerings to appease the wrath of God, but they were ignorant of the one great sacrifice which alone can secure to sinful men the divine favor. Those gifts were powerless to atone for sin; for the offerers did not through them express faith in Christ. Not a ray of hope, no proffer of mercy, no token of God's favor, could have been ours, but for the cross of Calvary. Justice must have cut men off forever from temporal and spiritual blessings, separating us from God both here and hereafter, closing the door to all the joys of earth, and forever shutting out the brightness of Heaven. For us, Jesus trod the wine-press of God's wrath. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." Let every son and daughter of Adam unite to exalt the name of Christ, as our King and our Redeemer. `"For there is none other name under heaven given among men, whereby we must be saved." - {ST, January 12, 1882 par. 15} [ST, January 12, 1882 par. 1] January 12, 1882 The Missionary. Among the Churches. - Petaluma. November 25, I left Oakland for Petaluma, and found a pleasant home with the family of Bro. Chapman, where I have ever been heartily welcomed. On the Sabbath I spoke with freedom to the little company who reverence God's holy day and assemble for his worship. A social meeting followed, in which sixteen testimonies were borne. We realized that the Lord's presence is not confined to large assemblies, but that where two or three are gathered in his name, he meets with them. All seemed strengthened and encouraged. I felt the sweet peace of Christ, the consolation of his Spirit. I was in feeble health, but the precious evidence of the favor of God, more than repaid me for the effort made. {ST, January 12, 1882 par. 1} [ST, January 12, 1882 par. 2] Would that our smaller churches could be more often visited. The faithful ones, who stand firmly in defense of the truth, would be cheered and strengthened by the testimony of their brethren. The few standard bearers at Petaluma have had much to contend with; unruly, rebellious spirits have done their utmost to discourage all who would maintain the truth in righteousness. But these discordant elements have separated from the church. They went out from us, because they were not of us. Those who now meet from Sabbath to Sabbath are at peace with one another, and in harmony with the work of God. {ST, January 12, 1882 par. 2} [ST, January 12, 1882 par. 3] Our gracious Redeemer looked down the stream of time, and beheld the perils that would in the last days surround his chosen. For our encouragement he declares, in the words of the prophet Malachi: "Then they that feared the Lord speak often one to another; and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him." {ST, January 12, 1882 par. 3} [ST, January 12, 1882 par. 4] If the members of the church labor faithfully to build up the cause of truth, they will not escape the tongue of gossip, falsehood, and slander. "All that will live godly in Christ Jesus shall suffer persecution." Their consistent, unwavering course is a constant rebuke of the unbelief, pride, and selfishness of the hypocritical professor. {ST, January 12, 1882 par. 4} [ST, January 12, 1882 par. 5] Their prayers and admonitions disturb his worldly ambition, and he endeavors to cast reproach upon the faithful followers of Jesus. He will garble, distort, and misrepresent facts, in the same spirit that actuated the Pharisees in their opposition to Christ. {ST, January 12, 1882 par. 5} [ST, January 12, 1882 par. 6] Jesus does not lose sight of his people who have so many discouragements to encounter. It requires little effort to float with the popular current, but those who would gain the immortal shores must struggle against wind and tide. There is a form of Christianity--a spurious article--which has no reformative energy. Its possessors delight to oppose and decry the faith of others. Their religion is not seen in the marketplace, in the family, or in the workshop. Their religious experience runs in the corrupt channel of the world. {ST, January 12, 1882 par. 6} [ST, January 12, 1882 par. 7] The true follower of Christ should not be dismayed at receiving reproach from this class. Said the beloved apostle, "Marvel not, my brethren, that the world hate you." And our Saviour reminds his disciples, "If the world hate you, ye know that it hated me before it hated you." Those who are faithful to God will not be harmed by reproach or opposition. Nay, rather, virtues will thus be developed that will not flourish in the sunshine of prosperity. Faith, patience, meekness, and love will bud and blossom amid clouds and darkness. {ST, January 12, 1882 par. 7} [ST, January 12, 1882 par. 8] The members of the church should individually keep the light of God's love brightly burning in their own souls, that it may also shine forth to others. We have too much at stake to allow spiritual lethargy to creep over us. Let us beware of indulging a disrelish for religious services and religious duties. Let us resolutely battle against that sluggishness of soul which is so fatal to the growth and even the life of the Christian. {ST, January 12, 1882 par. 8} [ST, January 12, 1882 par. 9] That church will be healthy and prosperous whose members are putting forth active, personal effort to do good to others, to save souls. This will be a constant incentive to every good work. Such Christians will labor with greater earnestness to secure their own salvation. The dormant energies will be aroused, the whole soul inspired with an unconquerable determination to win the Saviour's plaudit of "Well done," and to wear the victor's crown. {ST, January 12, 1882 par. 9} [ST, January 12, 1882 par. 10] I would encourage those who assemble in little companies to worship God. Brethren and sisters, be not disheartened because you are so few in number. The tree that stands alone upon the plain, strikes its roots deeper into the earth, spreads out its branches farther on every side, and grows stronger and more symmetrical while wrestling singly with the tempest or rejoicing in the sunshine. So the Christian, cut off from earthly dependence, may learn to rely wholly upon God, and may gain strength and courage from every conflict. {ST, January 12, 1882 par. 10} [ST, January 12, 1882 par. 11] May the Lord bless the scattered and lonely ones, and make them efficient workers for him. The Christian should not be content to be merely an active man of business. He should not be so absorbed in worldly affairs as to have scarcely a spare moment or a thought for recreation or friendship, for the good of others, for the culture of the mind, or the welfare of the soul. Energy and diligence in business are commendable, but these should not lead us to neglect that love for God and man which the Bible enjoins. {ST, January 12, 1882 par. 11} [ST, January 12, 1882 par. 12] Would that we all could remember that worldlings feel at liberty to watch and criticise the professed followers of Christ. Our course in temporal matters, our conduct toward one another, is commented upon with keenness and severity. What we say in the church is not of so great consequence as our deportment in the home circle and among our neighbors. The kindly word, the thoughtful act, true politeness and hospitality, will constantly exert an influence in favor of the Christian religion. Let not the testimony be borne concerning any of us, "Religion has made them no better. They are as self-indulgent, as worldly, as sharp in trade, as ever." All who bear such fruit scatter from Christ, instead of gathering with him. They place obstacles in the way of those whom they might by a consistent course have won to Jesus. It is our duty as Christians to give to the world unmistakable evidence that we are obeying the great commandment, "Thou shalt love thy neighbor as thyself,'' which is the same as our Saviour's golden rule, "Whatsoever ye would that men should do to you, do ye even so to them." {ST, January 12, 1882 par. 12} [ST, January 12, 1882 par. 13] God bless the church at Petaluma. Brethren, do not forget the wants of these small and isolated companies. Christ will be found a guest at their little gatherings. E. G. White - {ST, January 12, 1882 par. 13} [ST, January 19, 1882 par. 1] January 19, 1882 The Ark Restored. - By Mrs. E. G. White. - When it was proposed among the Philistines to return the ark to its own land, there were some who stood ready to oppose the plan. Such an acknowledgment of the power of Israel's God would be deeply humiliating to the pride of Philistia; some way to evade it was eagerly sought. Many urged that none would dare risk their lives in removing that which had brought such destruction upon the land. Still others denied that their calamities had been caused by the ark, and protested against surrendering so famed a trophy. {ST, January 19, 1882 par. 1} [ST, January 19, 1882 par. 2] The "priests and diviners," whose counsel had been sought on this occasion, admonished the people not to imitate the stubbornness of Pharaoh and the Egyptians, and thus bring upon themselves still greater afflictions. A plan in which all concurred, was now proposed, and immediately put in execution. The ark, with the golden trespass-offering, was placed upon a new cart, thus precluding all danger of defilement; to this cart, or car, were attached two kine, upon whose necks a yoke had never before been placed. Then, their calves having been tied up at home, the cows were left free to go wherever they pleased. If the ark should thus be returned to the Israelites by the way of Beth-shemesh, the nearest city of the Levites, "then," said the Philistines, "the God of Israel hath done unto us this great evil; but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us." {ST, January 19, 1882 par. 2} [ST, January 19, 1882 par. 3] No sooner were the kine set free than they turned from their young, and, lowing as they went, took the straight road to Beth-shemesh. Guided by no human hand, the patient animals kept on their way. The Divine Presence accompanied the ark, and it passed safely on to the very place designated. {ST, January 19, 1882 par. 3} [ST, January 19, 1882 par. 4] It was now the time of wheat harvest, and the men of Beth-shemesh were reaping in the valley. With great joy they beheld the ark approaching; and when the kine of their own accord stopped near a great stone, some of the Levites present offered them up as a sacrifice to the Lord, the cart itself being used as fuel for the burnt-offering. {ST, January 19, 1882 par. 4} [ST, January 19, 1882 par. 5] The lords of the Philistines, who had followed the ark to the border of Beth-shemesh, and had witnessed its reception, now returned to Ekron. The plague had ceased, and they were convinced that their calamities had been a judgment from the God of Israel. {ST, January 19, 1882 par. 5} [ST, January 19, 1882 par. 6] The men of Beth-shemesh quickly spread the glad tidings that the ark was in their possession, and the people from all the surrounding country flocked to welcome its return. The ark had been placed upon the stone which first served for an altar, and before it additional sacrifices were offered unto the Lord. Had the worshipers, with penitence and humiliation, put away their sins, the divine blessing would have attended them. But they were not faithfully obeying the law of God; hence, while they rejoiced at the return of the ark as a harbinger of good, they could have no true sense of its sacredness as the repository of that law. Instead of preparing a suitable place for the reception of the ark, they permitted it to remain in the harvest-field. As they continued to gaze upon the sacred chest, and to talk of the wonderful manner in which it had been restored, they began to conjecture wherein lay its peculiar power. At last, overcome by curiosity, they removed the coverings and ventured to open it. Their joy was quickly changed to mourning. {ST, January 19, 1882 par. 6} [ST, January 19, 1882 par. 7] All Israel had been taught to regard the ark with awe and reverence. When required to remove it from place to place, the Levites were not to so much as look upon it. Only once a year was the high priest permitted to behold the ark of God. The heathen Philistines had not dared even to remove its coverings. Angels of Heaven, unseen, ever attended it in all its journeyings. The irreverent daring of the people at Beth-shemesh aroused the anger of the Lord, and a great number were instantly destroyed. {ST, January 19, 1882 par. 7} [ST, January 19, 1882 par. 8] The terror of the survivors was equaled only by their former presumption. Yet they were not led by this judgment to repent of their sin, but only to regard the ark with superstitious fear. Eager to be freed from its presence, yet not daring to remove it, the Bethshemites sent a message to the inhabitants of Kirjath-jearim, inviting them to take it away. They consented, and the ark was accordingly removed. {ST, January 19, 1882 par. 8} [ST, January 19, 1882 par. 9] The spirit of irreverent curiosity still exists among the children of men. Many are eager to investigate those mysteries which infinite wisdom has seen fit to leave unrevealed. Having no reliable evidence from which to reason, they base their theories on conjecture. The Lord has wrought for his servants and for the upbuilding of his cause at the present day as verily as he wrought in behalf of ancient Israel; but vain philosophy, "science falsely so called," has sought to destroy faith in the direct interposition of Providence, attributing all such manifestations to natural causes. This is the sophistry of Satan. He is asserting his authority by mighty signs and wonders in the earth. Those who ignore or deny the special evidences of God's power, are preparing the way for the arch-deceiver to exalt himself before the people as superior to the God of Israel. {ST, January 19, 1882 par. 9} [ST, January 19, 1882 par. 10] Many accept the reasoning of these would-be wise men as truth, when in fact it undermines the very foundations which God has laid. Such teachers are the ones described by inspiration, who must become fools in their own estimation, that they may be wise. God has chosen the foolish things of this world to confound the wise. By those who are guided only by human wisdom, the simplicity of his mighty workings is called foolishness. They think themselves wiser than their Creator, when in fact they are victims of finite ignorance and childish conceit. It is this that holds them in the darkness of unbelief, so that they do not discern the power of God, and tremble before him. {ST, January 19, 1882 par. 10} [ST, January 19, 1882 par. 11] Though the ark had brought judgments both upon the inhabitants of Philistia and of Beth-shemesh, yet the men of Kirjath-jearim welcomed it with joy. They knew that while it was a precursor of wrath to the transgressor of God's law, it was the pledge of divine favor to the obedient and faithful. With solemn gladness they brought it to their city, and placed it in the house of Abinadab, a Levite. This man appointed his son Eleazar to take charge of it, to see that it was kept from injury or pollution. Thus it remained for many years. {ST, January 19, 1882 par. 11} [ST, January 19, 1882 par. 12] The Israelites as a nation still continued in a state of irreligion and idolatry, and as a punishment they remained in subjection to the Philistines. During this time Samuel, who was already recognized as a prophet, visited cities and villages throughout the land, seeking to turn the hearts of the people to the God of their fathers. He faithfully set before them the claims of the divine law and their sin in transgressing its precepts, the long-suffering and mercy of God, and his assurance of favor to those who confess and forsake their sins. {ST, January 19, 1882 par. 12} [ST, January 19, 1882 par. 13] These efforts were not without good results. The hearts of the faithful were encouraged, and apostates were led to return to the Lord. The mirror of God's law, held up before the sinner, gives him a correct view of his own character. The greater the reverence felt for that law, the keener will be the sense of condemnation on account of sin. Every willful transgression is an act of rebellion against its Author. Every one who assumes this attitude, is by his practice saying to the people, "The requirements of God are exacting and severe, a yoke of bondage. Let us break this yoke from off our necks, and be at liberty." {ST, January 19, 1882 par. 13} [ST, January 19, 1882 par. 14] The law of God was not given to the Jews alone. It is of world-wide and perpetual obligation. "He that offendeth in one point is guilty of all." Its ten precepts are like a chain of ten links. If one link is broken, the chain becomes worthless. Not a single precept can be revoked or changed to save the transgressor. While families and nations exist; while property, life, and character must be guarded; while good and evil are antagonistic, and a blessing or a curse must follow the acts of men--so long must the divine law control us. When God no longer requires men to love him supremely, to reverence his name, and to keep holy the Sabbath; when he permits them to disregard the rights of their fellow-men, to hate and injure one another--then and not till then, will the moral law lose its force. - {ST, January 19, 1882 par. 14} [ST, January 19, 1882 par. 1] January 19, 1882 The Missionary. Among the Churches. - Healdsburg. After leaving Petaluma, I visited the church at Healdsburg. Accompanied by Sr. Rogers, I made the journey with my own horse and carriage, hoping thus to receive benefit healthwise. After a ride of thirty-three miles, we were warmly welcomed to the home of Bro. and Sr. Harmon. These friends furnished me a convenient room, where I could write or rest undisturbed, and did all in their power for my health and happiness. {ST, January 19, 1882 par. 1} [ST, January 19, 1882 par. 2] I was far from well, yet felt a duty to write upon important matters that would not admit of delay. Being unable to sleep more than a few hours at night, I would rise at three A.M. and write by lamplight. Such a strain upon mind and body could not be long endured. Intense pain in my eyes soon compelled me to lay aside my writing. {ST, January 19, 1882 par. 2} [ST, January 19, 1882 par. 3] This was a severe trial. My thoughts seemed consuming me. I felt an unceasing anxiety for the cause of God, especially for the institutions which his own hand has established. There is a great lack of spiritual life among us. Religious declension is seen and felt everywhere. As the faithful standard-bearers fall at their post, who will come up to fill their place, and to work with unselfish interest in the cause of God? As I thought of these things, my soul was troubled day and night. I felt the need of my husband's help. The future looked dark and lonely. Weighed down by disease and by a heavier burden of care, anxiety, and sorrow, I knew that unless the Lord should come to my help, and the balm of Gilead should be applied to soul and body, I could no longer labor. {ST, January 19, 1882 par. 3} [ST, January 19, 1882 par. 4] Yet the thought of becoming useless was too terrible to be entertained for a moment. It seemed to me that death would be preferable. Satan was determined that my testimony of warning, encouragement, and reproof, should not reach the people. I felt urged to go forward, but seemed powerless. Night after night I dreamed that my husband and myself were laboring together to bring souls to Christ, and awoke to find that I was alone, wrestling with the powers of darkness. Oh, how I longed for rest in Christ! I thought how he once hushed the tempest-tossed waves of Galilee, and I prayed that his voice might speak peace to my soul. I humbled myself before God, and earnestly presented my petitions at the throne of grace. My faith was tried to the utmost. I received no direct evidence that my prayers were answered, but I decided to go to work as though I had received the help so greatly needed. {ST, January 19, 1882 par. 4} [ST, January 19, 1882 par. 5] On the Sabbath I attended meeting, trusting in God for support. In speaking to the church, I was comforted and refreshed. The Lord gave me peace and rest in him. I felt burdened for the youth, and my words were addressed especially to them. They listened attentively, with serious faces and tearful eyes. At the close of my remarks I requested all who wished to become Christians to come forward. Thirteen responded. These were all children and youth, from eight to fifteen years of age, who thus manifested their determination to begin a new life. Such a sight was enough to soften the hardest heart. The brethren and sisters, especially the parents of the children, seemed to feel deeply. Christ has told us that there is joy in Heaven over one sinner that repenteth. Angels were looking with gladness upon this scene. Nearly all who came forward spoke in a few words of their hope and determination. Such testimonies ascend like incense to the throne of God. All hearts felt that this was a precious season. The presence of God was with us. {ST, January 19, 1882 par. 5} [ST, January 19, 1882 par. 6] I sought to impress upon fathers and mothers their duty to lead these inexperienced youth into the path cast up for the ransomed of the Lord. They now need special care and tenderness and earnest prayer. In the Christian life they have everything to learn, and they should daily have patient, faithful instruction. The young cannot be gained to the service of Christ by faultfinding or compulsion. They must be won by love. This requires time and effort. Parents must arouse from their carnal security. They cannot afford to waste precious hours in dress and gossip. They must close their ears to the temptations of the world, the flesh, and the devil. They must begin in earnest to work for Christ--begin to be missionaries at home, themselves closely following in the Saviour's footsteps, that they may give a right example to their children. {ST, January 19, 1882 par. 6} [ST, January 19, 1882 par. 7] Fathers and mothers, will you not make this effort to save the souls of your loved ones? Have you not a sufficient incentive? Is not this work of infinitely greater consequence than your temporal affairs? To gain the whole world would be no compensation for the loss of a soul. You need daily the spirit which moved our Saviour to come to earth to suffer and to die for us. He wept and agonized and prayed, that lost man might be redeemed. What will you do to save your own souls and the souls of your dear children? {ST, January 19, 1882 par. 7} [ST, January 19, 1882 par. 8] There is need of earnestness and zeal in this work. The juvenile depravity which is everywhere so painfully apparent, spurning restraint and defying law, should arouse every parent to decided, effectual action. The corrupting influences in our great cities should alarm us. And yet fathers and mothers are asleep. How many move from the country to these cities, which are hot-beds of vice, in order to educate their children! Like Lot, they choose that which seems most agreeable, irrespective of moral influence. Like him they see too late the sin and folly of their course. They place their children where the temptations to dissipation and crime are almost irresistible, where they daily associate with youth of dissolute habits and corrupt morals, and then are not careful to give them proper instruction and wholesome restraint. If balanced by religious principle, the youth might pass the ordeal in safety; but unless they have learned to look daily to God for strength, they will be overcome. The work of ruin is gradual. The children's feet are set in a path which diverges from the way of purity, integrity, and holiness, and the parents, blinded by pride and the customs of the world, do not discern the danger till a great gulf yawns between them; and then it is too late. {ST, January 19, 1882 par. 8} [ST, January 19, 1882 par. 9] We should bring our children early to Christ, and teach them that he alone can keep them from the tempter's power. I know that parents are not doing what they might do in this work. Unceasing watchfulness and prayer are the weapons by which we must overcome the foe. Parents, do not permit Satan to take the children from your hands. He will often urge, "You must indulge children, in order to keep them with you;" but, on the contrary, it is this unwise indulgence that separates your children from you, and leads them into the ranks of the great deceiver. {ST, January 19, 1882 par. 9} [ST, January 19, 1882 par. 10] I look back with interest to the Sabbath spent at Healdsburg. May the Lord bless all who that day had moral courage to lift the cross. Temptations will assail them as surely as Satan lives. They must seek strength from Christ to resist the power of evil. We fear that the older members of the church were not all prepared to guide these youth in the path to Heaven. It is difficult for those who have cherished a self-righteous, Pharisaical spirit, to come down to the simplicity of humble, experimental religion. They need to have their own hearts softened and subdued by the Holy Spirit, and then they will be able to win the children to Christ. {ST, January 19, 1882 par. 10} [ST, January 19, 1882 par. 11] We should seek to enter into the feelings of the youth, to sympathize with them in their joys and sorrows, their conflicts and victories. Jesus did not remain in Heaven, away from the sorrowing and sinful, but he came down to this world that he might become acquainted with the weakness, the suffering, and temptations of the fallen race. He reached us where we were, that he might lift us up. Such should be our work. We must come to the youth where they are, and make their case our own, if we would benefit them. If these youthful disciples are overcome by temptation, I hope that you who are older in experience, who have yourselves shown but little strength to resist the tempter's power, will not deal with them harshly, or regard their efforts with indifference. I entreat you to be as patient with these lambs of the flock as you wish others to be with you. God has so constituted us that even the strongest desire sympathy. How much more then do children need it. Even a look of compassion will often soothe and strengthen the tried and tempted child. {ST, January 19, 1882 par. 11} [ST, January 19, 1882 par. 12] Jesus calls to every wanderer, "My son, give me thine heart;" "Return unto me, and I will return unto you, and will heal all your backslidings." The youth cannot be happy without the love of Jesus. He is waiting with pitying tenderness to hear the confessions of the wayward, and to accept their penitence. He watches for some return of gratitude from us, as the mother watches for the smile of recognition from her beloved child. The great God teaches us to call him Father. He would have us understand how earnestly and tenderly his heart yearns over us in all our trials and temptations. "Like as a father pitieth his children, so the Lord pities them that fear him." The mother might sooner forget her child than God forget one soul that trusts in him. {ST, January 19, 1882 par. 12} [ST, January 19, 1882 par. 13] The young should be constantly growing in grace, and in a knowledge of the truth. The Creator of all things, with whom are all the treasures of wisdom, has promised to be the guide of their youth. He who has conquered in their behalf all the powers of evil asks for their homage. There can be no higher knowledge than the knowledge of Him whom to know aright is life and peace; no purer, deeper affection than the love of our Saviour. {ST, January 19, 1882 par. 13} [ST, January 19, 1882 par. 14] Many parents have through mistaken fondness permitted their children to grow up with habits of selfish gratification, perhaps have indulged them because this required less effort than the exercise of proper restraint. They should now labor earnestly and prayerfully to undo their own past work, and to form aright the character of their children. These fathers and mothers enter the field to engage in a hand to hand combat with Satan and his angels. There are temptations on every hand to ensnare the feet of the unwary. Ungodly, corrupt youth exert a strong influence to lead others into forbidden paths. These are among the most successful agents of Satan. If parents would detect and successfully resist the advances of the wily foe, their own perceptive and reasoning powers must be quickened and strengthened by the Spirit of God. Every member of the church is pledged to stand as a faithful sentinel. The lovers of the world will often approach under a garb of friendship, and attempt to introduce its customs and practices. Let every true soldier stand ready to resist these allurements. {ST, January 19, 1882 par. 14} [ST, January 19, 1882 par. 15] When the youth attempt to break away from Satan's control, he will redouble his temptations. Taking advantage of their ignorance and inexperience, he attempts to obscure the distinction between right and wrong. He transforms himself into an angel of light, and beguiles by promises of pleasure in a forbidden path. If the youth have formed the habit of following inclination rather than duty, they will find it hard to resist temptation. They do not see the danger in indulging even once in forbidden pleasures. {ST, January 19, 1882 par. 15} [ST, January 19, 1882 par. 16] The suggestions of Satan will stir every lingering element of depravity in the heart. The eager desires which the parents have not guided in the right channel, wrong habits which have been indulged until they have become second nature, will arouse as an armed man to second his temptations. Too often reason and conscience remonstrate in vain. Oh, then will there be fathers and mothers in Israel, to rescue these youth from Satan's snare? Will there be wisdom to out-general the enemy, and guide the wandering feet into the narrow path of holiness? {ST, January 19, 1882 par. 16} [ST, January 19, 1882 par. 17] The older members of the church should give the youth an example of Christian firmness and self-control, of patient, cheerful submission to the divine will. God forbid that the fathers and mothers of children whose help we need so much should themselves be overcome by Satan. There are many professed Christians who are as fitful and moody as the weather of a California winter. There may be a few sunshiny days, but you may look oftener for fogs and rain. Children are critical observers. They mark the caprice, the petulance, the sullenness. They cannot desire a religion which bears such fruit. {ST, January 19, 1882 par. 17} [ST, January 19, 1882 par. 18] There is no excuse for a man, with a man's reasoning powers and a man's experience, to yield to his feelings and cast a gloom on all around him. Says Christ, "To him that overcometh will I grant to sit with me in my throne." Satan attacks us at our weak points; but we need not be overcome. The assault may be severe and protracted, but God has promised help for us, and in his strength we may conquer. I entreat my brethren to become established, rooted and grounded, in the truth. Study the Bible diligently and prayerfully. The precepts and promises of God's word will arm you with divine power to resist the enemy. "Thy word," says the psalmist, "have I hid in mine heart, that I might not sin against thee." Satan will be baffled and defeated when he finds the heart preoccupied with the truth of God. We need also to be often found at the throne of grace. Earnest, persevering prayer, uniting our human weakness to Omnipotence, will give us the victory. {ST, January 19, 1882 par. 18} [ST, January 19, 1882 par. 19] The Lord would have the church at Healdsburg become strong in him. They may be thus if they will hide self behind the cross of Christ. Those who cherish self-love and a desire for self-exaltation open the soul to temptations that set aside reason and weaken judgment. Let us humble ourselves under the mighty hand of God, and he will exalt us in due time. There is work to be done for our Master. There are souls who may by our influence be led to Christ. Who is ready to engage in this work with all the heart? {ST, January 19, 1882 par. 19} [ST, January 19, 1882 par. 20] "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." "And he that reapeth receiveth wages, and gathereth fruit unto life eternal." "Thine is the seed-time; God alone Beholds the end of what is sown; Beyond our vision, weak and dim, The harvest time is hid with him; Yet unforgotten where it lies, The seed of generous sacrifice, Though seeming on the desert cast, Shall rise with bloom and fruit at last." E. G. White. - {ST, January 19, 1882 par. 20} [ST, January 26, 1882 par. 1] January 26, 1882 The Victory at Ebenezer. - By Mrs. E. G. White. - After suffering the oppression of their enemies for twenty years, the Israelites "mourned after the Lord." They repented of the sins which had alienated them from him, and sought to return again to their allegiance. Samuel counseled them, "If ye do return unto the Lord with all your hearts, then put away the strange gods, and Ashtaroth, from among you, and prepare your hearts unto the Lord, and serve him only; and he will deliver you out of the hand of the Philistines." "Return unto the Lord with all your hearts;" "Prepare your hearts unto the Lord, and serve him only"--here we see that practical piety, heart religion, was taught in the days of Samuel, as taught by Christ when he was upon the earth. The teacher is virtually the same in both dispensations. God's claims are the same. Without the grace of Christ, the outward forms of religion were valueless to ancient Israel. They are the same to modern Israel. All the pleas of self-righteousness are unavailing; all hope is groundless except that based upon the sacrifice and victory of our Saviour. Obedience to God, required in the days of Moses, Joshua, and Samuel, was enforced by the world's Redeemer. {ST, January 26, 1882 par. 1} [ST, January 26, 1882 par. 2] Samuel endeavored to impress upon Israel the fact that they themselves had something to do to secure the divine favor. They must repent of their sins, and put away their idols. The prophet had succeeded in arousing the people from the lethargy of sin, and he greatly desired that this awakening might result in a general and permanent reformation. With the co-operation of the heads of the tribes, a large assembly was convened at Mizpeh. Here a solemn fast was held. With deep humiliation the people confessed their sins, and poured out water before the Lord as a symbol of their supplications poured out for the divine favor, their tears of sorrow for sin, and of gratitude that the Lord was still gracious and merciful. As an evidence of their determination to obey the instructions they had heard, they invested Samuel with the authority of judge. {ST, January 26, 1882 par. 2} [ST, January 26, 1882 par. 3] Remembering how the prayers of Moses had formerly prevailed with God for Israel, the people entreated Samuel to intercede for them. Again the prophet exhorted them to renounce their idolatry and turn from their backslidings, and then as the servant of God he prayed for a blessing upon them. {ST, January 26, 1882 par. 3} [ST, January 26, 1882 par. 4] The Philistines interpreted this gathering of Israel to be a council of war, and with a strong force set out to attack and disperse them before their plans could be matured. The tidings that these powerful foes were approaching caused great terror among the Israelites. Unarmed and defenseless, they felt that their only hope was in God. If he went forth with their armies, they would be victorious; if he refused to help them, defeat was certain. Hence they entreated Samuel, "Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines." {ST, January 26, 1882 par. 4} [ST, January 26, 1882 par. 5] With great earnestness the prophet pleaded for divine help, and the people also sought the Lord. While Samuel was in the act of presenting a lamb as a burnt-offering, the Philistines appeared in the distance, ready for battle, and expecting to make an easy prey of the people whom they had so long oppressed. {ST, January 26, 1882 par. 5} [ST, January 26, 1882 par. 6] Then the Mighty One who had descended upon Sinai amid fire and smoke and thunder; who had parted the Red Sea, and made a way through Jordan for the Hebrew host,--the God of Israel, again manifested his power. Vivid lightning flashes and terrific peals of thunder struck terror to the advancing host. When the blinding glare had passed away, the earth was strewn with the dead bodies of armed warriors. Against such a foe, military skill was powerless. Paralyzed with fear, the Philistines looked only for utter destruction. {ST, January 26, 1882 par. 6} [ST, January 26, 1882 par. 7] During the raging of the elements, the Israelites stood in silent awe, trembling with hope and fear. When they beheld the slaughter of their enemies, they knew that God had accepted their repentance, and that he had wrought in their behalf. Though wholly unprepared for battle, they seized the weapons of the slaughtered Philistines, and fell upon the force they had so lately dreaded, and pursued the fleeing hosts to Beth-car. {ST, January 26, 1882 par. 7} [ST, January 26, 1882 par. 8] This signal victory was gained upon the very field where, twenty years previous, Israel was smitten before the Philistines, the priests slain, and the ark of God taken. Thus was again repeated the great lesson, that for nations as well as for individuals the path of obedience to God is the path of safety and happiness, while that of transgression leads only to disaster and defeat. {ST, January 26, 1882 par. 8} [ST, January 26, 1882 par. 9] It was the Lord's purpose so to manifest his power in delivering Israel, that they might not take the glory to themselves. He permitted them, when unarmed and defenseless, to be challenged by their enemies, and then the Captain of the Lord's host marshalled the army of Heaven to destroy the foes of his people. Humility of heart and obedience to the divine law are more acceptable to God than the most costly sacrifices from a heart filled with pride and hypocrisy. God will not defend those who are living in transgression of his law. {ST, January 26, 1882 par. 9} [ST, January 26, 1882 par. 10] All Israel recognized the hand of God in their deliverance, and gratefully acknowledged his great mercy. That the occasion might never be forgotten, Samuel set up, between Mizpeh and Shen, a great stone as a memorial. He called the name of it Ebenezer, "the stone of help," saying to the people, "Hitherto hath the Lord helped us" This stone was to stand as a witness to all future generations, to testify of God's care for his people, and to strengthen faith in him as their deliverer. {ST, January 26, 1882 par. 10} [ST, January 26, 1882 par. 11] The Philistines were so completely subdued by this defeat, that they surrendered the cities which had been taken from Israel, and refrained from all acts of hostility for many years. Other nations followed the example of this powerful and warlike people, and the Israelites enjoyed peace during the whole period of Samuel's sole administration. {ST, January 26, 1882 par. 11} [ST, January 26, 1882 par. 12] The condition of God's people at the present day is similar to that of idolatrous Israel. Many who bear the name of Christians are serving other gods besides the Lord. Our Creator demands our supreme devotion, our first allegiance. Anything which tends to abate our love for God, or to interfere with the service due him, becomes thereby an idol. With some their lands, their houses, their merchandize, are the idols. Business enterprises are prosecuted with zeal and energy, while the service of God is made a secondary consideration. Family worship is neglected, secret prayer forgotten. Many claim to deal justly with their fellow-men, and seem to feel that in so doing they discharge their whole duty. But it is not enough to keep the last six commandments of the decalogue. We are to love the Lord our God with all the heart. Nothing short of obedience to every precept-nothing less than supreme love to God as well as equal love to our fellow-men-can satisfy the claims of the divine law. {ST, January 26, 1882 par. 12} [ST, January 26, 1882 par. 13] There are many whose hearts have been so hardened by prosperity that they forget God, and forget the wants of their fellow-men. Professed Christians adorn themselves with jewelry, laces, costly apparel, while the Lord's poor suffer for the necessaries of life. Men and women who claim redemption through a Saviour's blood will squander the means intrusted to them for the saving of other souls, and then grudging dole out their offerings for religion, giving liberally only when it will bring honor to themselves. These are idolaters. {ST, January 26, 1882 par. 13} [ST, January 26, 1882 par. 14] Church-members expend their Lord's money in various forms of self-indulgence, and when means are needed to sustain the church, a fair, a theatrical entertainment, or a grand supper is given. Thus professed Christians unite with worldlings in mirth and frivolity, feasting and display-- sometimes, far worse, in practices which in a slightly different form are denounced as crimes by the laws of the land. And all this to obtain means from those who have no interest in religion, and who are actuated only by a desire for sensual gratification! Is not this base idolatry? {ST, January 26, 1882 par. 14} [ST, January 26, 1882 par. 15] The history of our Saviour's life of humiliation, self-denial, and sacrifice, is looked upon as an old story, which has become distasteful to the refined imagination. It does not possess sufficient interest to stir the heart, to lead to self-denial for Christ's sake, or for the sake of souls for whom he died. A large proportion of the Christian world are saying by their practice, "Let us eat and drink; for tomorrow we die." Their religion has no elevating, ennobling influence upon themselves or upon society. Though all they have is the gift of God, they do not acknowledge it as such. {ST, January 26, 1882 par. 15} [ST, January 26, 1882 par. 16] Oh, how great is the mercy of our God; to bear thus with the perversity of his creatures! Every spring the earth is clothed with verdure, that its freshness and beauty may bring to our minds thoughts of the Creator. The fields of grain waving in the sunshine of summer, or the autumn breeze, tell us of Him who giveth to his children their daily bread. The trees bending under their burden of rich fruit, proclaim his mercy and benevolence. But men, blinded by selfishness and mammon, can discern only the amount of gain which shall fill their coffers. {ST, January 26, 1882 par. 16} [ST, January 26, 1882 par. 17] The cattle upon a thousand hills, could they but speak, would acknowledge the care of the Great Shepherd. The birds of the forest sing with sweetest strains the praise of God. The heavens declare his glory, and the firmament showeth his handiwork. The things of nature--earth itself, teeming with bounties and blessings--would call the mind away from self to honor and adore the Lord God, our Creator. And yet men feel no duty to return thanks to the Giver of all good. They appropriate the gifts of providence, and then too often hold themselves aloof from their fellow-men, as though worldly possessions had given them special importance. They will yet learn that it is goodness of heart, integrity of character, not the riches of the world, which make a man worthy of honor. {ST, January 26, 1882 par. 17} [ST, January 26, 1882 par. 18] God must be worshiped in spirit and in truth. No other worship will he accept. There is need today of such a revival of true heart-religion as was experienced by ancient Israel. We need, like them, to bring forth fruit meet for repentance,--to put away our sins, cleansing the defiled temple of the heart that Jesus may reign within. There is need of prayer--earnest, prevailing prayer. Our Saviour has left precious promises for the truly penitent petitioner. Such shall not seek his face in vain. He has also by his own example taught us the necessity of prayer. Himself the Majesty of Heaven, he often spent all night in communion with his Father. If the world's Redeemer was not too pure, too wise, or too holy to seek help from God, surely weak, erring mortals have every need of that divine assistance. With penitence and faith, every true Christian will often seek "the throne of grace, that he may obtain mercy, and find grace to help in time of need." {ST, January 26, 1882 par. 18} [ST, January 26, 1882 par. 19] Repentance is the first step which must be taken by all who would return to God. No one can do this work for us. We must individually humble our souls before God, and put away our idols. When we have done all that we can do, the Lord will manifest to us his salvation. {ST, January 26, 1882 par. 19} [ST, January 26, 1882 par. 20] And when the light of Heaven dispels our darkness, let us, like Samuel, evince our gratitude by making a memorial to God. We often lose great blessings by neglecting to praise the Giver. Let us make melody to him in our hearts and with our voices. The soul may ascend nearer Heaven, on the wings of praise. God is worshiped with song and music in the courts above. And as we thus express our gratitude, we are approximating to the worship of the heavenly hosts. "Whoso offereth praise, glorifieth God." Let us with reverent joy come before our Creator "with thanksgiving and the voice of melody." - {ST, January 26, 1882 par. 20} [ST, January 26, 1882 par. 1] January 26, 1882 Among the Churches--St. Helena. - It was almost with regret that we left our comfortable home at Bro. Harmon's to visit St. Helena. Bro. and Sr. H. thought it unsafe for Sister Rogers and myself to make the journey alone at this season of the year. Hence they accompanied us, their team leading the way, while ours followed. When we left Healdsburg, the fog was so dense that we could see but a short distance before us, but in a few hours the mists dispersed, and we enjoyed beautiful sunshine. {ST, January 26, 1882 par. 1} [ST, January 26, 1882 par. 2] The road through Knight's Canyon, always perilous to the inexperienced traveler, is often impassable in the rainy season. We were very thankful for a pilot in this part of our journey. I dared not look either to the right or left to view the scenery, but, holding the lines firmly, and guiding my horse in the narrow passage, I followed our leader. Carelessness here would have been fatal. Had our horse turned out of the right path, we should have plunged down a steep precipice, into the ravine below. As we rode along in almost breathless silence, I could but think how forcibly this dangerous ride illustrates the Christian's experience. We are making life's journey amid the perils of the last days. We need to watch carefully every step, and to be sure that we are following our great Leader. Skepticism, infidelity, dissipation, and crime are on every hand. It would be an easy matter to let go the reins of self-control, and plunge over the precipice to sure destruction. How great the mercy that surrounds and preserves us every moment! {ST, January 26, 1882 par. 2} [ST, January 26, 1882 par. 3] Infinite Love has cast up a pathway upon which the ransomed of the Lord may pass from earth to Heaven. That path is the Son of God. Angel guides are sent to direct our erring feet. Heaven's glorious ladder is let down in every man's path, barring his way to vice and folly. He must trample upon a crucified Redeemer ere he can pass onward to a life of sin. Our Heavenly Father's voice is calling us, Come up hither. The tokens of his love are as numerous as the sand upon the sea-shore. The humble, trusting ones are guided and protected in the way of peace. But He who is infinite in wisdom compels none to accept Heaven's most precious gift--compels none to walk in the path which has been cast up at such a cost. Every one is permitted to choose for himself the narrow, shining steep that leads to Heaven, or that broader and easier way which ends in death. {ST, January 26, 1882 par. 3} [ST, January 26, 1882 par. 4] In this one day's ride I have seen the greatness, the majesty, and the power of God in his created works. Mountain and valley, field and forest, rocks and streams; also villages and cultivated farms were spread out before me. Wherever I turn, are the sublime, the grand, or the beautiful; and my heart goes out in praise and gratitude to God for these evidences of his love. All the varied and lovely scenes of nature are so many pictures spread out before our senses to help us grasp the unseen glories of that land where the beauty fades not, and the living never die. Sin has made our world the abode of sorrow and misery, and we long for the sinless country. But we should not cease to value and enjoy all that brightens our earthly path, as the faint semblance of that which is richer and purer and more beautiful in our heavenly home. {ST, January 26, 1882 par. 4} [ST, January 26, 1882 par. 5] As we passed Calistoga, about ten miles from our destination, we rode from sunshine into shadow. The fog came in upon us, and again shut us in like a thick cloud. We were glad to reach St. Helena, and find ourselves once more in the pleasant parlor of the Crystal Springs Health Retreat, where we were kindly welcomed by Bro. and Sister Atwood. A wood fire was burning on the hearth, and its warm, bright blaze was a pleasant contrast to the damp and darkness without. It is, however, but justice to state, as I was assured by residents here, that fog is rarely seen in this locality. {ST, January 26, 1882 par. 5} [ST, January 26, 1882 par. 6] On the Sabbath it was rainy, yet we rode three miles to the church at St. Helena. Here I again engaged in labor for the young. After prayer for those who came forward, a social meeting was held, in which nearly all took part. Union and harmony exist among the members of this church, yet many need the transforming influence of the Spirit of God, ere they will be prepared to shed light upon others. If all who profess the faith would bring forth corresponding works; if they would in humility work for Jesus, willing to bear burdens in the church, and glad to do anything to benefit their fellow-men and to save souls, how much more might be accomplished in the cause of God! {ST, January 26, 1882 par. 6} [ST, January 26, 1882 par. 7] Every member of our little churches may become strong in Christ. All should constantly feel that they are not their own; that Christ has a right to use them, to the fullest extent of their capabilities, for his own honor and glory. Although there is a cross to be borne, let us cheerfully follow in the path where Jesus leads the way. All who have been ransomed by the blood of Christ, have a work to do for their Redeemer. The salvation of our souls cost an infinite price. In return we are required to sacrifice for the good of others. If every member of the church would seek to maintain in its purity the faith once delivered to the saints; if all would live for God and the great hereafter, what a power would attend their labors. It is the privilege of every child of God to gather light from the exhaustless fountain, and to shed it forth upon others. When I think of this, I long to urge upon every one who bears the name "Christian," the importance of representing Jesus, and not self. {ST, January 26, 1882 par. 7} [ST, January 26, 1882 par. 8] In order to bless others by our influence, we must have a living connection with Heaven, and must be willing to deny self, to labor, and sacrifice. The careless and ease-loving seek to shun anxiety and effort, while the few earnest and faithful ones are left to bear all the burdens. May God help these self-denying laborers. Let them go forward with hope and courage. The prize is before them. It is those who run the race who will win the crown of immortal glory. "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels." Mrs. E. G. White. - {ST, January 26, 1882 par. 8} [ST, February 2, 1882 par. 1] February 2, 1882 The Sons of Samuel. - By Mrs. E. G. White. - Samuel continued to judge Israel all the days of his life. For many years he made an annual circuit to Mizpeh, Gilgal, and Ramah, for the administration of justice; at other times performing the duties of his office at his home in Ramah. With unremitting zeal and devotion he labored for the welfare of his people, and the nation prospered under his wise control. But with advancing years it became necessary to share with others the burden of judicial care. Hence while he continued to judge the people at Ramah, he appointed his sons to act for him at Bethel and Beersheba. {ST, February 2, 1882 par. 1} [ST, February 2, 1882 par. 2] These young men had received faithful instructions from their father, both by precept and example. They were not ignorant of the warnings given to Eli, and the divine judgments visited upon him and his house. They were apparently men of sterling virtue and integrity, as well as of intellectual promise. It was with the full assent of the people that Samuel shared with his sons the responsibilities of office. But the characters of these young men were yet to be tested. Separated from their father's influence, it would be seen whether they were true to the principles which he had taught them. The result showed that Samuel had been painfully deceived in his sons. Like many young men of today who have been blessed with good abilities, they perverted their God-given powers. The honor bestowed upon them rendered them proud and self-sufficient. They did not make the glory of God their aim, nor did they seek earnestly to him for strength and wisdom. Yielding to the power of temptation, they became avaricious, selfish, and unjust. God's word declares that "they walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment." {ST, February 2, 1882 par. 2} [ST, February 2, 1882 par. 3] In all this they were disregarding the will of their Divine Sovereign. The Lord had through Moses given special directions to his people that the rulers of Israel should judge righteously, deal justly with the widow and fatherless, and receive no bribes. It were well for the nations of the earth today, if these instructions were obeyed by the rulers and judges of the people. How important that all who are entrusted with the responsibility of government should be men who fear God, and labor unselfishly for the welfare of the human brotherhood. It is their work to judge with equity, maintaining the right of the stranger, relieving the oppressed, spurning every bribe to clear the guilty or punish the innocent. The well-being of society calls for men of moral integrity in legislative halls and courts of justice. Our churches are in need of those to minister in holy office who shall be men of honor, of piety, of purity; who shall be sanctified by the Spirit and by the word. {ST, February 2, 1882 par. 3} [ST, February 2, 1882 par. 4] A corrupting power stands in prominent places. How often are we painfully startled at the announcement that men of talent, men in positions of usefulness and honor, have betrayed their trust, and appropriated to themselves the public money, or worse still, the treasured pittance of the widow and fatherless. Had these men made the word of God their guide, they would not thus have fallen. That word contains plain, definite instruction, adapted to every possible complication of social and public interests. Every plan and purpose of life should be subjected to this unerring test. The word of inspiration is the wisdom of God applied to human affairs. However advantageous a certain course may appear to finite judgment, if denounced by that word it will be only evil in its results. {ST, February 2, 1882 par. 4} [ST, February 2, 1882 par. 5] It may be a difficult matter for men in high positions to pursue the path of undeviating integrity whether they shall receive praise or censure. Yet this is the only safe course. All the rewards which they might gain by selling their honor would be only as the breath from polluted lips, as dross to be consumed in the fire. Those who have moral courage to stand in opposition to the vices and errors of their fellow-men--it may be of those whom the world honor--will receive hatred, insult, and abusive falsehood. They may be thrust down from their high position, because they would not be bought or sold, because they could not be induced by bribes or threats to stain their hands with iniquity. Everything on earth may seem to conspire against them; but God has set his seal upon his own work. They may be regarded by their fellow-men as weak, unmanly, unfit to hold office; but how differently does the Most High regard them. Those who despise them are the really ignorant. While the storms of calumny and reviling may pursue the man of integrity through life, and beat upon his grave, God has the "well done" prepared for him. Folly and iniquity will at best yield only a life of unrest and discontent, and at its close a thorny dying pillow. And how many, as they view their course of action and its results, are led to end with their own hands their disgraceful career. And beyond all this waits the Judgment, and the final, irrevocable doom, Depart! {ST, February 2, 1882 par. 5} [ST, February 2, 1882 par. 6] Samuel had labored earnestly to correct the erroneous customs introduced by the sons of Eli, and especially to counteract the spirit of greed and selfishness fostered by their course. The sons of the prophet should have employed their authority to carry forward the reforms instituted by their father. Instead of this, their own example greatly hindered the work of reform. Their promotion to office was the cause of their ruin. The love of gain controlled them. Bribes perverted their judgment, and smothered their protests against sin. How many, like these judges of Israel, enter upon their work with good purposes, but failing to make God's word their guide, they are flattered by worldlings, weakened by prosperity, until their moral power as reformers is gone, their hands nerveless to set things in order. {ST, February 2, 1882 par. 6} [ST, February 2, 1882 par. 7] The Son of God has set an example for all his followers. They are not to court the praise of men, not to seek for themselves ease or wealth, but to emulate his life of purity and self-denial at whatever cost. While preserving the meekness of Christ, they are to wage war with iniquity, and to push the triumphs of the cross. Selfishness will not dwell in the Christian's heart. He will not manifest a disregard for the rights of others. God's law commands us to love our neighbor as ourselves, to suffer no evil to be instituted against him which we can hinder. But the rule which Christ has given extends still further. Said the world's Redeemer, "Love one another, as I have loved you." Nothing short of this can reach the standard of Christianity. - {ST, February 2, 1882 par. 7} [ST, February 2, 1882 par. 1] February 2, 1882 Among the Mountains. - The Health Retreat at St. Helena is situated upon a mountain side commanding an extensive view of the surrounding country. During my stay here, the sublime and beautiful scenery spread out before me, was a source of increasing interest and delight. In the valley are dwellings and cultivated lands. Beyond are the mountains, rising peak above peak until they seem to touch the blue other of the heavens. There from age to age they have stood, like silent sentinels, directing our eyes upward, and telling us of the unchanging power and glory of the infinite God. His word of promise is more immutable than the everlasting hills. "The mountains shall depart, and the hills be removed; but his kindness shall not depart, neither shall the covenant of peace be removed from those that put their trust in him." Oh that we could ever cast fear and anxiety from our hearts, and find secure, satisfying rest in Jesus! And we can do this, if we will look upward to God with constancy and faith, as the mountain heights forever look to the clouds and the sky. {ST, February 2, 1882 par. 1} [ST, February 2, 1882 par. 2] The morning sun pours its new glories upon these mountains of God, while in the valley, mists and clouds are rolling like the billows of the sea. In the distance they appear white as the drifted snow in the noonday sun. Soon they roll swiftly up the mountain steeps, until they reach the summit, and shut out from us the bright rays of the sun. A few moments, and all is clear again, and the sunlight rests on the bald mountain tops. There is enough to feast the imagination in the scenes of nature. Surely, no one who loves the sublime and the beautiful could be lonely among these grand old mountains. {ST, February 2, 1882 par. 2} [ST, February 2, 1882 par. 3] The mountain heights and rocky fastnesses have ever been the friendly refuge of God's people when oppressed and hunted by their enemies. For hundreds of years the Waldenses worshiped God amid the mountain solitudes, and there defied the armies of kings and emperors. On their rocky heights, in sight of their enemies, they sang the praise of Him who made the hills; and no opposing power could silence their hymns of lofty cheer:-- "For the strength of the hills we bless thee, Our God, our fathers' God! Thou hast made thy children mighty By the touch of the mountain sod. "Thou hast fixed our ark of refuge Where the spoiler's foot ne'er trod; For the strength of the hills we bless thee, Our God, our fathers' God!" {ST, February 2, 1882 par. 3} [ST, February 2, 1882 par. 4] Among the blessings of the lot of Ephraim and Manasseh, Moses enumerated "the chief things of the ancient mountains, and the precious things of the lasting hills." In his last prophetic words to the tribes of Israel, he dwelt with peculiar earnestness upon the precious things of the hills. While the chosen people were wandering in the desert, he encouraged them by describing their promised inheritance as a land of hills and valleys; a land that drinketh water of the rain of heaven; a land upon which the eyes of the Lord rest for good throughout the year. To those who have lived in a level country, there is something peculiarly inspiring in the sight of the mountains. And all who have dwelt amid their wild and romantic scenery must ever long for the high places of the earth. I have never enjoyed the privilege of gazing upon the hills of Palestine, but I can look upon the mountains of our own land, and behold the wisdom and love of the Creator. {ST, February 2, 1882 par. 4} [ST, February 2, 1882 par. 5] As I stood among the hills, I thought how centuries ago our Saviour came to the groves and mountains to worship God. The most costly and beautiful structure which man can devise is not to be compared with the solemn grandeur of these mountain sanctuaries. To such retreats Jesus often led his disciples. With the beautiful scenes of nature, he associated lessons of divine truth. Afar from the bustle and strife of the haunts of men, he strove to turn the hearts of rich and poor from the perishable treasures of earth to the unfading glories of the world to come. {ST, February 2, 1882 par. 5} [ST, February 2, 1882 par. 6] The hills and forests furnish a blessed retreat for those who, weary of the din and confusion of city life, desire to enjoy communion with nature. And the invigorating air and sunshine bring new life to the over-tasked and weary. In all my journeyings, east and west, north and south, I have seen no place which offered so many and so great advantages as are offered at St. Helena. Here the hills pour forth their treasures in streams and fountains of the purest water. The atmosphere is mild and balmy, the surrounding heights seeming to modify the temperature, shutting off storms and chilling currents. While in many parts of our country the trees are in winter stripped of their foliage, and the bare, skeleton-like frames speak of death and decay, the trees here are green throughout the year. The bright sunbeams, pouring their glory on the living verdure of the madrona, the manzanita, the fir, the pine, and the California laurel, delight the senses, and fill the heart with gratitude to God. {ST, February 2, 1882 par. 6} [ST, February 2, 1882 par. 7] Many have gladly availed themselves of the advantages for rest and recreation afforded by the mountain home at this place. We found here one family, eight in number, comprising three generations, mother, daughters, and granddaughters. For five months they have here enjoyed freedom from the claims of society and the restrictions of fashionable life. All were indisposed when they left Oakland, some suffering from continual colds, and others from general debility; but during their stay in the mountains they have greatly improved in health. In the city they thought it a task to walk even a short distance; but as they enjoyed the fresh, mountain air, the pure water, and the restful quiet of this home, they were soon able to climb the steep ascents, and daily to walk miles without inconvenience. {ST, February 2, 1882 par. 7} [ST, February 2, 1882 par. 8] I could but think of the large sums paid annually in doctors' bills, or in the purchase of hurtful or poisonous drugs. If the means thus often worse than wasted could be spent in visiting such a resort as is afforded in this delightful place, how many might be benefited physically and mentally. Our people should purchase this establishment, and make of it a Hygienic Institute, as was the original intention of its founders. New buildings ought to be erected, and all needed facilities added to make it in all respects a first-class institution. It should be opened in the spring for the reception of patients. {ST, February 2, 1882 par. 8} [ST, February 2, 1882 par. 9] "The groves were God's first temples;" and still he speaks to us in the fields, the forests, and the mountains, as verily as in the house of prayer. The prophets and poets of the Bible were keenly susceptible to the beauty of the leafy woods. The psalmist calls upon the trees to praise the Lord; and the prophet Isaiah declares that all the trees of the field shall clap their hands in that day when the word of the Lord shall have accomplished its work of salvation among men. {ST, February 2, 1882 par. 9} [ST, February 2, 1882 par. 10] When Israel marched out of Egypt, they made their first encampment under the shelter of green boughs at Succoth. And for more than fifteen hundred years the Hebrew nation by the command of God left their houses, and dwelt one whole week in tabernacles of green boughs, to commemorate the encampment of their fathers under the palm branches of Succoth. These seasons of sacred recreation were fraught with both physical and spiritual blessings to Israel. God's people still need seasons of quiet and reflection--seasons in which the soul may undisturbed commune with its Maker. The great work which has been committed to our hands cannot be best carried forward in excitement and confusion. That calm deliberation so essential to sound judgment can often be best secured in some quiet retreat where the thoughtful mind and pure heart can be prompted by the still, small voice. These forest and mountain homes have great blessings for those who are wearied physically or mentally. Wisely has an American poet counseled:-- "If thou art worn and hard beset With trials that thou wouldst forget. Go to the fields and hills; no tears Dim the sweet look that Nature wears." Mrs. E. G. White. - {ST, February 2, 1882 par. 10} [ST, February 9, 1882 par. 1] February 9, 1882 Among the Churches. - Napa. Journeying southward from St. Helena, I next visited Napa. Here Eld. Van Horn had been holding a series of meetings, with some good results. On the Sabbath I spoke to the church on the duty of parents to educate, discipline, and restrain their children. There is a sad neglect of this work among those who profess the truth in Napa. I felt deeply the need of a work of reformation in this church, and invited all to come forward who desired that day to become for the first time children of God, and also all who had departed from him and now wished to return. About twenty responded. Earnest prayer was offered in their behalf. Those in Napa who believe in present truth will receive but little favor from members of other churches who trample under their feet the law of God. Only those who make it an individual work to secure eternal life will remain steadfast to the faith. {ST, February 9, 1882 par. 1} [ST, February 9, 1882 par. 2] On Sunday I spoke in the Methodist Church, upon the subject of temperance. After the discourse the minister expressed his gratification at what he had heard, and said that some of the ideas advanced were new to him. He thought we had found the right starting-point in commencing the work of temperance at home, and that mothers should be aroused to see and feel their responsibility. Many expressed a desire that I would address them again Sunday evening; but fearing that the effort would overtax my strength, I spoke instead Monday evening, on the duty of parents. {ST, February 9, 1882 par. 2} [ST, February 9, 1882 par. 3] On this occasion I dwelt particularly upon the evils resulting from parental neglect. Notwithstanding our boasted advancement in education, the training of children is sadly defective. For this state of things, must not mothers to some extent be held responsible? Are they not generally the willing servants of worldliness and fashion? Are not even those who profess to have renounced the vanities of the world, influenced to a great degree by its customs? It is too true that mothers are not standing at their post of duty, faithful to their motherhood. God requires of us nothing that we cannot in his strength perform; nothing that is not for our own good and the good of our children. He does not call woman to engage in any work that will lead her to neglect the physical, mental, and moral training of her own children. She may not shift this responsibility upon others, and leave them to do her work. {ST, February 9, 1882 par. 3} [ST, February 9, 1882 par. 4] Before individuals take upon themselves the great responsibility of parents, they should consider whether they are fitted to properly train and educate children. Those who fill their houses with children, whom they have neither patience to instruct nor wisdom to control, are thereby not only bringing a burden upon society, but are committing a sin against their offspring and against God. The Lord would have parents obey the dictates of reason, rather than the clamors of impulse and blind passion. They should learn to control themselves, and then they are prepared to control their sons and daughters. {ST, February 9, 1882 par. 4} [ST, February 9, 1882 par. 5] Children require patient, faithful care. It is not enough for the mother to feed and clothe her little ones. She must also seek to develop their mental powers, and to imbue their hearts with right principles. They should be taught that the fear of the Lord is the beginning of wisdom. Christ should be associated with all the lessons given to children. But how sadly is the highest education neglected! Beauty of character, loveliness of temper, are lost sight of in the eager interest in dress and outward appearance. {ST, February 9, 1882 par. 5} [ST, February 9, 1882 par. 6] The mother should not be governed by the world's opinion, nor labor to reach its standard. She should decide for herself what is the great end and aim of life, and then bend all her efforts to attain that end. She may, for want of time, neglect many things about her house, with no serious evil results; but she cannot with impunity neglect the proper discipline of her children. Their defective characters will publish her unfaithfulness. The evils which she permits to pass uncorrected, the coarse, rough manners, the disrespect and disobedience, the habits of idleness and inattention, will reflect dishonor upon her, and embitter her life. Mothers, the destiny of your children rests to a great extent in your hands. If you fail in duty, you may place them in Satan's ranks, and make them his agents to ruin other souls. Or your faithful discipline and godly example may lead them to Christ, and they in turn will influence others, and thus many souls may be saved through your instrumentality. {ST, February 9, 1882 par. 6} [ST, February 9, 1882 par. 7] I have heard mothers say that they have not the ability to govern which others have; that it is a peculiar talent which they do not possess. Those who realize their deficiency in a matter which concerns the happiness and usefulness of future generations, should make the subject of family government their most diligent study. As an objection to this, many point to the children of ministers, teachers, and other men of high repute for learning and piety, and urge that if these men, with their superior advantages, fail in family government, those who are less favorably situated need not hope to succeed. The question to be settled is, Have these men given to their children that which is their right--a good example, faithful instruction, and proper restraint? It is by a neglect of these essentials that such parents give to society children who are unbalanced in mind, impatient of restraint, and ignorant of the duties of practical life. In this they are doing the world an injury which outweighs all the good that their labors accomplish. Those children transmit their own perversity of character as an inheritance to their offspring, and at the same time their evil example and influence corrupt society and make havoc in the church. We cannot think that any man, however great his ability and usefulness, is best serving God or the world while his time is given to other pursuits, to the neglect of his own children. Parents, when you have faithfully done your duty, to the extent of your ability, you may then in faith ask the Lord to do that for your children which you cannot do. But if you attempt to govern without exercising self-control, without system, thought, and prayer, you will most assuredly reap the bitter consequence. {ST, February 9, 1882 par. 7} [ST, February 9, 1882 par. 8] The study of books will be of little benefit, unless the ideas gained can be carried out in practical life. And yet the most valuable suggestions of others should not be adopted without thought and discrimination. They may not be equally adapted to the circumstances of every mother, or to the peculiar disposition or temperament of each child in the family. Let the mother study with care the experience of others, note the difference between their methods and her own, and carefully test those that appear to be of real value. If one mode of discipline does not produce the desired results, let another plan be tried, the effects being carefully noted. Mothers, above all others, should accustom themselves to thought and investigation if they would increase in wisdom and efficiency. Those who persevere in this course, will soon perceive that they are acquiring the faculty in which they thought themselves deficient; they are learning to form aright the characters of their children. The result of the labor and thought given to this work will be seen in their obedience, their simplicity, their modesty and purity. This result will richly repay all the effort made. {ST, February 9, 1882 par. 8} [ST, February 9, 1882 par. 9] God would have mothers seek constantly to improve both the mind and the heart. They should feel that they have a work to do for him in the education and training of their children, and the more perfectly they can improve their own powers, the more efficient will they become in their work as parents. {ST, February 9, 1882 par. 9} [ST, February 9, 1882 par. 10] Wherever I go, I am pained by the neglect of proper home discipline and restraint. Little children are allowed to answer back, to manifest disrespect and impertinence, using language that no child should ever be permitted to address to its superiors. Parents who permit the use of unbecoming language are more worthy of blame than their children. Impertinence should not be tolerated in a child even once. But fathers and mothers, uncles and aunts and grandparents laugh at the exhibition of passion in the little creature of a year old. Its imperfect utterance of disrespect, its childish stubbornness, are thought cunning. Thus wrong habits are confirmed, and the child grows up to be an object of dislike to all around him. {ST, February 9, 1882 par. 10} [ST, February 9, 1882 par. 11] As children advance in years, and go out from the parental roof to choose their own associates, they often become careless of home rules and family discipline. They come to their father's house when they choose, but by their disrespect they dishonor their parents at home and abroad. These youth have so long been permitted to say what they please, and go and come when they like, that they have little respect for man, or reverence for God. Human rights are disregarded, and the divine law set aside at pleasure. Parents who tolerate the sin of disrespect in their children are themselves dishonoring God by such a course. Obligations are mutual. It is the duty of fathers and mothers to care for their children, but when the latter refuse to respect parental authority and to observe the rules of the family, they should be left to bear their own burdens in life. Parents cannot enjoy the favor of God while they permit their children to trample upon his law. Angels will not abide in the house where strife exists, where God's name is blasphemed, and his authority defied. {ST, February 9, 1882 par. 11} [ST, February 9, 1882 par. 12] Parents, you should early begin to teach your children respect, obedience, and self-control. Every exhibition of passion that is not firmly and decidedly checked is a lesson of evil to your children. Your neglect of proper restraint opens the door to Satan, and invites him to control them. This he will not be slow to do. {ST, February 9, 1882 par. 12} [ST, February 9, 1882 par. 13] Let mothers be careful not to make unnecessary requirements to exhibit their own authority before others. Give few commands, but see that these are obeyed. Give children but little notice. Let them learn to amuse themselves. Do not put them on exhibition before visitors as prodigies of wit or wisdom, but leave them as far as possible to the simplicity of their childhood. One great reason why so many children are forward, bold, and impertinent, is they are noticed and praised too much, and their smart, sharp sayings repeated in their hearing. Endeavor not to censure unduly, nor to overwhelm with praise and flattery. Satan will all too soon sow evil seed in their young hearts, and you should not aid him in his work. {ST, February 9, 1882 par. 13} [ST, February 9, 1882 par. 14] Children must have constant care, but you need not let them see that you are ever guarding them. Learn the disposition of each as revealed in their association with one another, and then seek to correct their faults by encouraging opposite traits. Children should be taught that the development of both the mental and the physical powers rests with themselves; it is the result of effort. They should early learn that happiness is not found in selfish gratification; it follows only in the wake of duty. At the same time the mother should seek to make her children happy. She should give them the time and attention which they really need. Let not visitors be permitted to engross the precious hours that belong to her own dear ones. {ST, February 9, 1882 par. 14} [ST, February 9, 1882 par. 15] Unsteadiness in family government is productive of great harm; in fact is nearly as bad as no government at all. The question is often asked, Why are the children of religious parents so often headstrong, defiant, and rebellious? The reason is to be found in the home training. Too often the parents are not united in their family government. The father, who is with his children but little, and has little knowledge of their peculiarities of disposition and temperament, is harsh and severe. He does not control his own temper. He corrects in passion, and with a revengeful, vindictive spirit. The child knows this, and the punishment given fills him with anger. He is not subdued. He comes to feel neither love nor respect for his father. Thus are sown seeds of evil that spring up and bear fruit. The mother often allows misdemeanors to pass uncorrected which at another time, when she is more attentive, she will severely punish. The children never know just what to expect, and are tempted by Satan to see how far they can transgress with impunity. The father and mother should be united in their government. They should study with care the disposition of their children, and together seek wisdom and strength from God to deal with them aright. {ST, February 9, 1882 par. 15} [ST, February 9, 1882 par. 16] Great harm is done by a lack of firmness and decision. I have known parents to say, You cannot have this or that, and then relent, thinking they may be too strict, and give the child the very thing they at first refused. A life-long injury is thus inflicted. It is an important law of the mind--one which should not be overlooked--that when a desired object is so firmly denied as to remove all hope, the mind will soon cease to long for it, and will be occupied in other pursuits. But as long as there is any hope of gaining the desired object, an effort will be made to obtain it, and a denial will arouse the worst passions. {ST, February 9, 1882 par. 16} [ST, February 9, 1882 par. 17] When it is necessary for parents to give a direct command, the penalty of disobedience should be as unvarying as are the laws of nature. Children who are under this firm, decisive rule, know that when a thing is forbidden or denied, no teasing or artifice will secure their object. Hence they soon learn to submit, and are much happier in so doing. The children of undecided and over-indulgent parents have a constant hope that coaxing, crying, or sullenness may gain their object, or that they may venture to disobey without suffering the penalty. Thus they are kept in a state of desire, hope, and uncertainty, which makes them restless, irritable, and insubordinate. God holds such parents guilty of wrecking the happiness of their children. This wicked mismanagement is the key to the impenitence and irreligion of thousands. It has proved the ruin of many who have professed the Christian name. The restless, rebellious spirit, unsubdued in youth, creates disturbance in the church of Christ. Many of the so-called church trials may be traced to defective family government. Intemperance and crime of every degree are often the fruit from seed sown by the parents. {ST, February 9, 1882 par. 17} [ST, February 9, 1882 par. 18] Let none imagine, however, that harshness or severity are necessary to secure obedience, or that a boisterous, commanding tone is proof of authority. On the contrary, I have seen the most efficient and constant family government maintained without one harsh word or look. In other families, commands were constantly given in an authoritative tone, and harsh rebukes, and severe punishments were often administered. In the first case the children followed the course pursued by the parents, and seldom spoke in harsh tones to each other. In the second, the parental example was imitated by the children; cross words, fault-finding, disputes, were heard from morning till night. {ST, February 9, 1882 par. 18} [ST, February 9, 1882 par. 19] Fathers and mothers, you are teachers; your children are the pupils. The tones of your voice, your deportment, your spirit, are copied by your children. In the fear of God, seek to know and to do your duty. Take up your God-given responsibilities, and work for time and for eternity. Mrs. E. G. White. {ST, February 9, 1882 par. 19} [ST, February 16, 1882 par. 1] February 16, 1882 Among the Churches. - Freshwater. From St. Helena I went alone on the cars to Williams. Sister Manor came eight miles to meet me at the station, and took me to her home at Freshwater. Here also I was provided with a convenient room, where I could write, meditate, and pray undisturbed. Mr. Manor and his wife were attentive to my comfort, and endeavored to make my stay with them agreeable. Nearly the entire week was cloudy and rainy, yet despite the unpleasant weather, I continued to improve in health. {ST, February 16, 1882 par. 1} [ST, February 16, 1882 par. 2] On the Sabbath the few believers in present truth assembled in Sr. Manor's sitting-room; after Sabbath-school I endeavored to speak to them the word of life. Although but few were present, I knew that they needed comfort and encouragement even more than the members of larger congregations who are oftener favored with preaching. {ST, February 16, 1882 par. 2} [ST, February 16, 1882 par. 3] On Sunday forenoon and evening, I spoke to a larger number who met in a school-house. I had freedom in speaking, and the people listened with evident interest. Bro. Rice has been presenting here the reasons of our faith. This called out opposition from some, while others were pleased and interested, and one came out firmly upon the truth, and was baptized. There are but few in this age of the world who have moral courage to take their position on the side of unpopular truth. Its principles are the principles of Heaven. Hence it conflicts with every wrong habit and sinful desire. Those who accept and obey the truth, must deny self, bear the cross daily, and follow in the footsteps of Jesus. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Therefore there is a constant warfare between inclination and duty. Inclination too often prevails, and silences the convictions of the Holy Spirit. {ST, February 16, 1882 par. 3} [ST, February 16, 1882 par. 4] The faith which we cherish as "present truth" is sustained by the clearest and most conclusive evidence from the word of God. Still there is urged against it one objection which our ablest ministers cannot remove. Christ himself could not remove it. It has effectually barred the way of life to thousands. This hindrance is the cross. The cross, covered with shame and reproach, which Jesus bore for us, stands directly in the Christian's path. To evade that cross, the selfish, the world-loving, and the pleasure-seeking turn from the light that would guide their feet to Heaven. They choose doubt, unbelief, and infidelity, that they may have the pleasure of following inclination, and giving loose rein to the promptings of the carnal heart. Those who choose the broader and easier path, may enjoy the friendship of the world, which inspiration declares to be enmity with God; they may receive the empty praise of men whose hearts are not pure and whose lives are not holy; but they lose the only honor which is of lasting value, the honor which comes from above. They may secure worldly gain and transient pleasures, but they lose the eternal riches and that life which measures with the life of God. The language of many who are standing undecided is-- "I thought that the course of the pilgrim to Heaven Would be bright as the summer, and glad as the morn; Thou show'dst me the path; it was dark and uneven, All rugged with rock, and all tangled with thorn. "I dreamt of celestial rewards and renown; I grasped at the triumph which blesses the brave; I asked for the palm branch, the robe, and the crown; I asked--and thou showd'st me a cross and a grave." {ST, February 16, 1882 par. 4} [ST, February 16, 1882 par. 5] Those who sincerely believe and teach the word of God must expect to be received by the world with no greater favor than was the ancient preacher of righteousness. Those who lived in Noah's day despised his prophecy. Scientists quieted the fears of the people by assuring them that it was impossible for his predictions to be fulfilled; they were but the delusive fancies of an imbecile old man. But the unbelief and mockery of the people did not hinder the event. The God of science manifested his power in a manner which has astonished the philosophers of every age. {ST, February 16, 1882 par. 5} [ST, February 16, 1882 par. 6] The laws of nature cannot prevent the fulfillment of God's word. The law is never greater than the Law-giver, nor are the things created greater than the Creator. As it was in the days of Noah, so shall it be in the days of the Son of man. As men are warned of impending judgment, thousands will say, It cannot be. They will despise the truth, make light of prophecy, and deride the teacher of righteousness. One will turn aside to his farm, another to his merchandise, and care for none of these things. {ST, February 16, 1882 par. 6} [ST, February 16, 1882 par. 7] The inhabitants of the antediluvian world were condemned to destruction for their iniquity, yet they had the offer of mercy. By repentance and reformation of life they might have secured forgiveness and the protection of God. So in this dispensation, every one who believes and obeys the divine word will find pardon and a shelter from the wrath to come. The history of their sins, with the sure destruction that followed, should be a warning to us. There is to be a baptism of fire as there was of water, and all the unbelief and scoffing of the ungodly will not hinder the event. {ST, February 16, 1882 par. 7} [ST, February 16, 1882 par. 8] The Scriptures briefly state the reason for the prevailing iniquity in Noah's day. The sons of God married the daughters of men. Those who still cherished the knowledge of God united themselves with the ungodly and corrupt, and as a result became assimilated to them in character. The message of warning would have been received by a larger number, had it not been for their connection and association with those who despised and derided the word of God. {ST, February 16, 1882 par. 8} [ST, February 16, 1882 par. 9] In the days of Noah the Spirit of God was so long and stubbornly rejected that it ceased to strive with men. Thus will it be, prior to the end of the world. When the gospel falls on closed ears, when the Holy Spirit ceases to imprint the truth upon the heart, preaching and hearing will alike be in vain. Are we not fast approaching this state of things? {ST, February 16, 1882 par. 9} [ST, February 16, 1882 par. 10] Those who would stand now must be Bible-readers, and Bible Christians; they must faithfully obey the divine precepts, both in private and in public. There are some who think it an evidence of superior ability to manifest indifference for the Bible and for religious things. They think it weak and unmanly to be always fearing to do wrong. Many a man permits himself to be allured from Christ, from purity and holiness, by those who at heart he despises. And these very persons will privately ridicule his weakness in yielding to temptation. Those who associate with godless companions learn ways of life, habits of thought and speech, which lead them down to darkness and perdition. To win the applause of the low, the worthless, and the vulgar, they degrade themselves in the sight of God and man. {ST, February 16, 1882 par. 10} [ST, February 16, 1882 par. 11] There is no class in greater danger than the young. Evil men and seducers are no less active now than before the flood. On the contrary, the word of God declares that they shall wax worse and worse. There are not wanting agents of Satan to taunt and ridicule all who would be true to virtue and true to God. We are pained to see young men fearful or ashamed to acknowledge their principle before the ungodly or the blasphemer; ashamed that they have cherished holier sentiments, and cultivated purer morals. Oh, if these youth would but be firm and bold in the practice of virtue; if they would frown down the base advances of the agents of Satan, what a victory might be gained over the world, the flesh, and the devil! God calls upon the youth of today to love and serve him with the whole heart. They need a daily connection with Heaven to keep them unsullied by the corruptions of the last days. {ST, February 16, 1882 par. 11} [ST, February 16, 1882 par. 12] Says Christ, "He that followeth me shall not walk in darkness, but shall have the light of life." And again, "If any man will do His will, he shall know of the doctrine." Those who obey God's will as it is revealed to their understanding, will be safely guided into the way of life. But it is impossible for finite man to fully understand the purposes and ways of the Infinite One. Those who refuse to accept and obey God's word until every objection has been removed, and there is no longer an opportunity for doubt, will never come to the light. Truth and error are before us. God has given us sufficient evidence to determine the right way, and then he leaves us to choose for ourselves. {ST, February 16, 1882 par. 12} [ST, February 16, 1882 par. 13] Jesus calls us to walk with him in the light, instead of wandering in the dark mazes of unbelief. If men would but stop to consider the worth of the soul, and their own need of a Savior, they would gladly, gratefully accept the hand which he has stretched out to them. Alas that so many, in their pride and stubbornness of heart, refuse to accept the guidance of infinite wisdom! Faith, hope, and love, man's highest and noblest faculties, have been paralyzed by sin and Satan. But Jesus stands ready to awaken them to new life, that they may be enlisted in his service. The power of renewing grace will bring them again into vigorous exercise. {ST, February 16, 1882 par. 13} [ST, February 16, 1882 par. 14] Temptations to discouragement will at times come upon the children of God like an overwhelming torrent. Many are disheartened as they see that Christian example and instruction seem almost powerless before the tide of ignorance and unbelief. But Jesus is the stronghold of his people. His light shines still. It can never be quenched. Though evil now seems to prevail over righteousness and truth, yet it is by no means the strongest power. It shall not always conquer. Nay, even now its end is nigh. Truth and righteousness are plants of heavenly origin. God nourishes them every hour. He will no more suffer them to die than he will forget the honor of his own throne and name. {ST, February 16, 1882 par. 14} [ST, February 16, 1882 par. 15] Every Christian must meet trial and temptation. Those who basely shun the reproach of Christ, and choose the honor which the world bestows, will surely reap the bitter harvest. Separation from God, the loss of Heaven, agony and despair, must be their portion. But if we will stand fearlessly and firmly for God and the right, relying upon the promises of the sacred word, we shall not be ashamed. Earth and hell can have no power to triumph over us. Let not the weakest be discouraged because they are assailed by temptation. The best men who ever lived have been grievously assaulted by Satan and his agents. Unless we yield to its power, temptation is not sin. The armor of truth will prove a sure defense against all the fiery darts of the enemy. {ST, February 16, 1882 par. 15} [ST, February 16, 1882 par. 16] Yet the Christian should not place himself needlessly in the way of temptation. Every soul is surrounded by an atmosphere of its own, laden with the fragrance of love and piety, the heavy fogs of unbelief, or the deadly poison of infidelity and crime. When brought in contact with others, we are unconsciously affected by the atmosphere surrounding them. If this be laden with moral poison, the very life-blood of the soul may become tainted, ere we are conscious of danger. {ST, February 16, 1882 par. 16} [ST, February 16, 1882 par. 17] The worth of a human soul can be estimated only by the light reflected from the cross of Calvary. So terrible was the doom of the lost race, so great the glory to which the redeemed might be exalted, that the Father is satisfied with the infinite price which he pays for their redemption. It was the joy set before Christ in accomplishing so great salvation, that led him to submit to shame, agony, and death. How do all the treasures and the glories of earth sink into insignificance when compared with the value of a human soul! {ST, February 16, 1882 par. 17} [ST, February 16, 1882 par. 18] As I see in the world such astonishing indifference to the work of redemption; as I see the unbelief, the skepticism, the Heaven-daring rebellion against God and his law, I am more and more convinced that we have reached those days of peril foretold in the Scriptures. I feel assured that the end is near; that our time of waiting and watching is short. {ST, February 16, 1882 par. 18} [ST, February 16, 1882 par. 19] May divine grace and power be imparted to the few in Freshwater who love God and keep his commandments. We earnestly hope that those who have been convicted of the truth will decide to follow the light, that it may not for them go out in darkness. Mrs. E. G. White. - {ST, February 16, 1882 par. 19} [ST, February 23, 1882 par. 1] February 23, 1882 Among the Churches. - Arbuckle. Sabbath, Dec 31, I spent at Arbuckle. Here I spoke to the church twice on Sabbath, and once on first-day. The Lord gave me freedom. {ST, February 23, 1882 par. 1} [ST, February 23, 1882 par. 2] The believers in present truth here are few in number, and some of them are very unfavorably situated, their families not being united in the faith. Those who are thus striving alone to obey God, have trials, temptations, and opposition to encounter, of which others know nothing. They need our sympathy and our prayers. {ST, February 23, 1882 par. 2} [ST, February 23, 1882 par. 3] Some are struggling with poverty, but this need not prevent them from obtaining the eternal riches. All should seek, so far as possible, the most favorable position for perfecting a Christian character. This is a duty which we owe to ourselves, to society, and to God. We should endeavor to become intelligent Christians, growing in grace, and in knowledge of the truth. Those whose advantages are few, should not feel that they are therefore excused from effort for self-improvement. The most illiterate may be elevated, sanctified, and ennobled by the Spirit and the word of God. If the love of Christ dwells in the heart, we shall not be content to keep a low level, and shall not associate with those who will have no influence to increase our aspiration after knowledge or holiness. {ST, February 23, 1882 par. 3} [ST, February 23, 1882 par. 4] A sore trial has been brought upon the little company here, by the course of their leader. Since he was chosen elder of the church he has repeatedly attended dancing parties with his wife and daughter. This is the first instance of the kind that I have ever met among our churches. I was greatly surprised that one who had a knowledge of our faith could thus unite with the ungodly. Even if he has so little spiritual discernment as to see no wrong in this fascinating pleasure, he can but know that he is placing a stone of stumbling in the way of others. He knows that he is wounding his brethren. What say the Scriptures concerning these things? "If meat make my brother to offend, I will eat no flesh while the world standeth." And again, "Let us not therefore judge one another any more, but judge this rather, that no man put a stumbling-block or an occasion to fall, in his brother's way." {ST, February 23, 1882 par. 4} [ST, February 23, 1882 par. 5] But dancing, as practiced at the present day, is detrimental to the health of soul and body. Theater-going, dancing, card-playing, gambling, inebriety, are all steps in the path of vice and dissipation. He who, having received the light of present truth, will yet persist in venturing into this path, is unworthy of the name of Christian. What attractions can this elder of the church find in the dance-hall? Is he in this godless company fitting himself to exert a proper influence over the flock of God? The so-called little things of life, the little acts of faith or sacrifice, go to make up the sum of Christian character and influence. It is the spirit of Christ manifested at home, in the field, in the workshop, in the church, that makes men living epistles, known and read of all. {ST, February 23, 1882 par. 5} [ST, February 23, 1882 par. 6] The state of the world in the last days is declared by our Saviour to be similar to that which existed before the flood. Men were wholly absorbed in the things of this life. They forgot the claims of their Maker, and thought only of self-gratification. God's people are not to pursue such a course. Their example and influence should be such as to win men away from selfish aims and sensual indulgence, to higher motives and purer joys. The history of the antediluvians is recorded as a warning to us. We are living in a most solemn period of earth's history. The divine judgments are again to be poured out upon the world. The prophet declares that God's people are not in darkness, that the day of wrath should overtake them as a thief. They should be men and women of serious thought and earnest prayer. {ST, February 23, 1882 par. 6} [ST, February 23, 1882 par. 7] Those whose hearts are cheered by the presence of an indwelling Saviour, will have no disposition to resort to places of worldly amusement. A Christian family is one in which the love of Christ is the spring of action, the precepts of God's word the rule of life. Those who can turn away from the sacred influences of truth to engage in the frivolous and exciting pleasures of the world, are regarded by our Saviour as showing contempt for himself. Jesus will not abide in any household, to guide and bless them, unless they first relinquish the sinful customs, practices, and amusements of the world. All who refuse to comply with these conditions are thereby bidding him depart from them. And how dreadful are the words he utters, as in sorrow he turns away,--"Your house is left unto you desolate." Desolate indeed must be that home from which the presence of Christ is withdrawn! {ST, February 23, 1882 par. 7} [ST, February 23, 1882 par. 8] The religion of the Bible takes men as they are, with all their wants and weaknesses. It satisfies the restless cravings of the mind, ennobles the aspirations, purifies the heart. When Christ is formed within, the hope of glory, the true, joyous life of the soul begins. Those who feed upon the bread of life, so freely provided in the store-house of God's word, will become strong and vigorous to labor for Christ and for their fellow-men. {ST, February 23, 1882 par. 8} [ST, February 23, 1882 par. 9] A great responsibility rests upon the husband--house-band--to bind the household together, by the ties of kindness, love, and harmony. In the patriarchal ages, the husband and father was the priest of his own household. And still it is his duty to invoke in their behalf the divine blessing, and to instruct and guide them in the way of life. Alas that his influence should ever be exerted to lead them into folly and dissipation! When about to accompany his wife and children to the theater or the ball-room, let the professed Christian ask himself, Can I seek God's blessing upon the scene of pleasure? Would my Master be a guest at such a place? Will angels minister to me there? Can I there let my light so shine before men, that they may be led to glorify God? Worldlings themselves look upon these amusements as inconsistent with the Christian's profession. The following incident expresses the feeling which is entertained by many: A young lady professing to be a Christian had been gliding through the mazes of the dance, in a fashionable ball-room, when in conversation with another lady who lived only for this world, she revealed the fact that she was a member of a Christian church. "What!" exclaimed the other, "are you a Christian?" "I am," was the answer. Whereupon she received the stinging rebuke, "Then why are you here?" {ST, February 23, 1882 par. 9} [ST, February 23, 1882 par. 10] Ours is a solemn faith. We profess to be giving the last message of warning to the world. In our religious life we should be in advance of every other people upon earth. We must rise above the standard of public opinion, even in a professedly Christian community, if we would have our character without fault in the day of God. When the final hour shall come, and the shadows of death gather about the soul, shall we regret that we have visited so few places of amusement? that we have joined in so few dances? Shall we regret that religion has debarred us from scenes of revelry, profanity, and mirth? Will not many, rather, bitterly regret that precious time has been squandered, golden opportunities neglected, by following inclination rather than duty? {ST, February 23, 1882 par. 10} [ST, February 23, 1882 par. 11] God's word declares that our Saviour is soon to come in the clouds of heaven, with power and great glory. We are admonished to watch, and wait, and pray for his appearing. Yet notwithstanding the testimony of the Scriptures, unbelief is expressed everywhere. Even ministers of the gospel are teaching that the day of God may not come for thousands of years. And while the world is enshrouded in darkness, and the night of doom is fast approaching, let us who are of the day be sober. By the intensity of our faith, the purity of our love, let us show that we believe the end of all things to be at hand. If God has given us light from Heaven, he requires us to reflect that light to the world. Christ is soon to act as Judge, where now he officiates as mediator. When he shall come, he will reward every man according to his works. The test in that day will not be, What did you profess? to what church did you belong? But it will then be asked, What character was developed in your life? Only to those who have been faithful, to those who have done well, will the Saviour say, "Well done, good and faithful servant." Mrs. E. G. White. - {ST, February 23, 1882 par. 11} [ST, March 2, 1882 par. 1] March 2, 1882 Daniel a Temperance Reformer. ï¼»SUMMARY OF AN ADDRESS GIVEN AT COLLEGE CITY, CAL., JANUARY 2, 1882ï¼½ - By Mrs. E. G. White. - To rightly understand the subject of temperance, we must consider it from a Bible stand-point. The first chapter of Daniel presents a most comprehensive and forcible illustration of the principles of true temperance and the blessings to be derived from their observance. Inspiration has recorded the history of Daniel and his companions as a shining example for the youth of all succeeding ages.... What men have done, men may do. Did those faithful Hebrews stand firm amid great temptation, and bear a noble testimony for God and the right? We may bear a similar testimony, even under circumstances as unfavorable. {ST, March 2, 1882 par. 1} [ST, March 2, 1882 par. 2] It was not their own pride or ambition which had brought Daniel and his associates into the king's court, into the companionship of those who knew and feared not the true God. Infinite wisdom had placed them where they were. It was their duty to honor God and give to the world an example of faithfulness. They considered their position with its difficulties and dangers, and then, in the fear of God, made their decision. Even at the risk of the king's displeasure, they would be true to the laws which had been divinely given to their fathers. {ST, March 2, 1882 par. 2} [ST, March 2, 1882 par. 3] Besides a portion of his wine, the food apportioned them "from the king's table," would include swine's flesh and other meats pronounced unclean by the law of Moses, and which the Jews were forbidden to eat. The Hebrew captives requested the officer who had them in charge, to grant them more simple fare. The officer demurred, fearing that such rigid abstinence as the young captives proposed would unfavorably affect their personal appearance, and thus bring himself into disfavor with the king. Daniel pleaded for a ten-day's trial. This was granted, and those youth were found at the expiration of that time to present a far more healthy appearance than those who had indulged in the king's dainties. Hence the simple "pulse and water" which they at first requested was thereafter supplied to Daniel and his companions. {ST, March 2, 1882 par. 3} [ST, March 2, 1882 par. 4] These young men had received a right education in early life, and now, when separated from home influences and sacred associations, they honored the instructors of their childhood. They obeyed the divine law both natural and moral, and the blessing of God gave them physical strength and comeliness, and intellectual power. With their habits of self-denial were coupled earnestness of purpose, diligence, and steadfastness. They had no time to squander in thoughtless pleasure, vanity, or folly. They were not actuated by pride or unworthy ambition. They sought to acquit themselves creditably, for the honor of their down-trodden people, and for His glory whose servants they claimed to be. {ST, March 2, 1882 par. 4} [ST, March 2, 1882 par. 5] God always honors the right. The most promising youth of every land subdued by the great conqueror, had been gathered at Babylon, yet amid them all the Hebrew captives were without a rival. The erect form, the firm, elastic step, the fair countenance showing that the blood was uncorrupted, the undimmed senses, the untainted breath,--all were so many certificates of good habits,--insignia of the nobility with which nature honors those who render obedience to her laws. {ST, March 2, 1882 par. 5} [ST, March 2, 1882 par. 6] When their ability and acquirements were tested by the king, at the close of the three years of training, none were found "like unto Daniel, Hananiah, Mishael, and Azariah." Their keen apprehension, their choice and exact language, their extensive and varied knowledge, testified to the unimpaired strength and vigor of the mental powers. Would that youth of today would emulate the example of these Hebrew children. All who will, may, like them enjoy the favor and blessing of God. {ST, March 2, 1882 par. 6} [ST, March 2, 1882 par. 7] Not only did these young men decline to drink the king's wine, but they refrained from the luxuries of his table. The lesson is one which we would do well to ponder. Our dangers are not from scarcity, but from abundance. We are constantly tempted to excess. Those who would preserve their powers unimpaired for the service of God must observe strict temperance in the use of all his bounties, as well as total abstinence from every injurious or debasing indulgence. {ST, March 2, 1882 par. 7} [ST, March 2, 1882 par. 8] The youth are surrounded by allurements addressed to the appetite. In our cities, liquor saloons on almost every corner make indulgence easy and inviting. The evil does not often begin with the use of intoxicating liquors. Tea, coffee, tobacco, as well as alcoholic beverages, are different degrees in the scale of artificial stimulants. Those who, like Daniel, refuse to defile themselves, will reap the reward of their temperate habits. With their greater physical stamina and increased power of endurance, they have a bank of deposit upon which to draw in case of emergency. {ST, March 2, 1882 par. 8} [ST, March 2, 1882 par. 9] Right physical habits promote mental superiority. Intellectual power, physical strength, and longevity, depend upon immutable laws. There is no happen-so, no chance, about this matter. The higher powers will not interfere to preserve men from the consequence of the violation of nature's laws. There is much of sterling truth in the adage that every man is the architect of his own fortune. While parents are responsible for the stamp of character they give their offspring, as well as for the education and training of their sons and daughters, it is still true that our position and usefulness in the world depend, to a great degree, upon our own course of action. Daniel and his fellows enjoyed the benefits of correct training and education in early life, but these advantages alone would not have made them what they became. The time came when they must act for themselves. Their future then depended upon their own course. They decided to be true to the lessons given them in childhood. The fear of God, which is the beginning of wisdom, was the foundation of their greatness. His Spirit strengthened every true purpose and noble resolution. {ST, March 2, 1882 par. 9} [ST, March 2, 1882 par. 10] The great work of temperance should begin with the child in its mother's arms. With patient care the little ones should be trained to unperverted tastes and simple habits. Fathers and mothers will have a fearful account to render at the day of final reckoning. The rich, highly seasoned, unwholesome food which the mother spreads upon her table, produces indigestion, headache, and other unpleasant sensations. The children are permitted to eat whatever they please, and at any hour of the day, thus allowing the jaded stomach no rest. Hence they are constantly in a state of nervous irritation. Then, perhaps following the example of the father, they become addicted to the use of tobacco, wine or beer, and in many cases, the path to drunkenness is short. Habits of strict temperance always have been and always must be the only safeguard for our youth. {ST, March 2, 1882 par. 10} [ST, March 2, 1882 par. 11] Let old and young remember that for every violation of the laws of life, nature will utter her protest. The penalty will fall upon the mental as well as the physical powers. And it does not end with the guilty trifler. The effects of his misdemeanors are seen in his offspring, and thus hereditary evils are passed down, even to the third or fourth generation. Think of this, fathers, when indulging in the soul and brain benumbing narcotic, tobacco. Where will this practice leave you? Whom will it affect besides yourself? {ST, March 2, 1882 par. 11} [ST, March 2, 1882 par. 12] We rarely pass through a crowd, but men--we cannot call them gentlemen, for they do not deserve the name--will puff their poisoned breath into our face. Is it honest thus to contaminate the air which others must breathe? Wherever we go is the tobacco devotee, enfeebling both mind and body in the enjoyment of his darling indulgence. Have men a right thus to deprive their Maker and the world of the service which was their due? Is such a course Christlike? There is no middle ground. If not in harmony with the divine will, it must be Satanic. {ST, March 2, 1882 par. 12} [ST, March 2, 1882 par. 13] The slaves of appetite are constantly spending their earnings in sensual indulgence, and thus robbing their children of food and clothing and the advantages of education. Millions of gallons of intoxicating liquors are drank annually, and thirty million dollars are spent for tobacco. It is estimated by Dr. Cole, an able writer on health, that professed Christians of the different denominations annually squander five million dollars in these indulgences. It is said that a larger sum is spent for the single article of cigars than for all the churches and common schools in the Union. {ST, March 2, 1882 par. 13} [ST, March 2, 1882 par. 14] Opium, tea, coffee, intoxicating liquors, and tobacco are extinguishing as fast as they well can, the spark of vitality left for the race. We are suffering for the wrong habits of our fathers, and yet how many take a course in every way worse than they. Can any be called Christians who thus willfully destroy themselves? {ST, March 2, 1882 par. 14} [ST, March 2, 1882 par. 15] There can never be a right state of society, until the law shall close up liquor saloons, not only on Sunday but on all other days of the week. This would render it much easier to maintain public order, and would conduce greatly to domestic happiness. And why cannot this be done? It is not too much to say that liquor saloons would be closed at once, in obedience to the dictates of reason and religion, if public officers, judges, police, sheriffs, magistrates, and others were not the patrons. These men are by their influence corrupting society, and then they concur in judging and condemning the poor souls who follow their example! {ST, March 2, 1882 par. 15} [ST, March 2, 1882 par. 16] Only men of strict temperance and integrity should be admitted to our legislative halls and courts of justice. Property, reputation, and even life itself is insecure when left to the judgment of men who are intemperate and immoral. How many innocent persons have been condemned to death, how many more have been robbed of all their earthly possessions, by the injustice of besotted jurors, lawyers, witnesses, and even judges! The records of crime published in our public journals show that intemperance and profligacy are increasing. While every right-minded person stands aghast at the condition of the world, is it not time to inquire, Who are giving their influence to increase this tide of evil? Who are digging the pitfalls for our youth? But every inquiry is met by the authoritative announcement that the process is sustained by law. We are expected to look on in silence, while our youth are engulfed in ruin. {ST, March 2, 1882 par. 16} [ST, March 2, 1882 par. 17] Notwithstanding thousands of years of experience and of progress, the same dark blot which stained the first pages of history remains to disfigure our modern civilization. Drunkenness, with all its woes, is to be found everywhere. Its victims are more numerous today than before the license laws were enacted. Legal regulation has not stayed its progress. Efforts are now made to establish institutions where the victims of intemperance may receive help to overcome their terrible appetite. This is a noble work, and yet how much wiser, how much more effective, would be the removal of the cause of all this woe! Considering only the financial aspect of this question, what folly is it to tolerate a business that is making paupers by the thousand! The laws of the land legalize the trade of making drunkards, and then at great expense provide an institution for converting them again into sober men! Is this the best solution of the question that can be furnished by our legislators? {ST, March 2, 1882 par. 17} [ST, March 2, 1882 par. 18] The fact is, government can provide only one effective safeguard against inebriety, and that is prohibition. This is the grandest inebriate retreat ever erected. Such a law, rigidly enforced from ocean to ocean, would produce the greatest temperance reform that the world has ever known. Take away from men all opportunity for indulgence, and the appetite for intoxicants would cease. But as long as the sale of liquor is sanctioned by law, the poor victim of appetite can receive little benefit from inebriate asylums. He will not be content to remain there always. He must again take his place in society. The appetite, though dormant, is not wholly destroyed; temptation assails him on every hand, and too often he falls an easy prey. {ST, March 2, 1882 par. 18} [ST, March 2, 1882 par. 19] The use of intoxicating liquor dethrones reason, and hardens the heart against every pure and holy influence. The inanimate rocks will sooner listen to the appeals of truth and justice than will that man whose sensibilities are paralyzed by intemperance. This change is not wrought at once. Those who venture to enter the forbidden path are gradually and unconsciously seduced, demoralized, corrupted, and maddened. And while Christians are asleep, this evil is constantly gaining more strength and making fresh victims. {ST, March 2, 1882 par. 19} [ST, March 2, 1882 par. 20] There is need now of men like Daniel to do and dare. A pure heart and a strong, fearless hand are wanted in the world today. God designed that man should be constantly improving,--daily reaching a higher point in the scale of excellence. He will help us, if we seek to help ourselves. It is the duty of every Christian to see that his example and influence are on the side of reform. Let ministers of the gospel lift up their voice like a trumpet, and show the people their transgressions, and the house of Israel their sins. The youth need to be instructed. Our hope of happiness in two worlds depends upon the right improvement of one. We should be guarded at every point against the first approach to intemperance. If we would preserve our children from evil, we must give them a right example, and then teach them to make God their fear, their wisdom, and their strength. - {ST, March 2, 1882 par. 20} [ST, March 9, 1882 par. 1] March 9, 1882 The Light of the World. - By Mrs. E. G. White. - Said Christ to his disciples, "Ye are the light of the world." As the sun goes forth in the heavens to fill the world with brightness, so must the followers of Jesus shed the light of truth upon those who are groping in the darkness of error and superstition. But Christ's followers have no light of themselves. It is the light of Heaven that falls upon them, which is to be reflected by them to the world. Jesus speaks through clay. Let men beware how they slight or reject the words of his representatives, for in so doing they are rejecting Christ. {ST, March 9, 1882 par. 1} [ST, March 9, 1882 par. 2] A great responsibility rests upon the professed followers of Jesus. If they present to the world self instead of Christ, they will have a fearful account to render at the day of final reckoning. But none need thus to fail. Our compassionate Redeemer has provided for us the help we need. He is waiting to kindle in every heart that will receive his words such love as he alone can inspire. He will impute his own righteousness to the sincere penitent, and will fit him to become a witness for Christ. {ST, March 9, 1882 par. 2} [ST, March 9, 1882 par. 3] The light of life is freely proffered to all. Every one who will, may be guided by the bright beams of the Sun of Righteousness. Christ is the great remedy for sin. No man can plead his circumstances, his education, or his temperament, as an excuse for living in rebellion against God. The sinner is such by his own deliberate choice. Said our Saviour, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." The reason why there are so many of the present time to oppose the truth is, they love some indulgence which the word of God condemns. Hence they hate the light which reveals their sin. {ST, March 9, 1882 par. 3} [ST, March 9, 1882 par. 4] There are many styled by the world liberal, generous-hearted, noble men whom God looks upon as wicked and corrupt. He sees not as man sees. His thoughts are not as our thoughts. Many in their self-complacency attempt to gloss over the defects in their lives and characters, and flatter themselves that all is well. To come to the light would reveal their danger, and strike the death-blow to their self-satisfaction. Then they would see the importance of a holy life, and their own need of Christ as a Saviour. {ST, March 9, 1882 par. 4} [ST, March 9, 1882 par. 5] Many of those who profess to believe the Bible, and even to expound its sacred truths, are yet living in the indulgence of some cherished sin--living as though there were no God whose eye could search the inmost recesses of the soul. They are blessed with Heaven's bounties, and yet they express no more gratitude to the Giver than do the beasts of the field. They may now have no sense of their own sinfulness; but when summoned before the great white throne, they will in speechless terror stand condemned. The excuses now so flippantly urged to shield themselves from the divine requirements, they dare not mention with the eye of the Judge looking upon them. They knew their Master's will, but did it not, and they will be beaten with many stripes. {ST, March 9, 1882 par. 5} [ST, March 9, 1882 par. 6] When the claims of God are presented, those who love sin evince their true character by the satisfaction with which they point to the faults and errors of professed Christians. They are actuated by the same spirit as their master, Satan, whom the Bible declares to be the "accuser of the brethren." Let an evil report be started, and how rapidly it will be exaggerated and passed from lip to lip! How many will feast upon it, like vultures upon a heap of garbage. Whether the slanderous tale comes with or without proof, they give it ready credence, showing a strength of faith that is surprising. And yet these very persons will refuse to believe the truths of God's word so long as there is the semblance of an excuse for doubt. {ST, March 9, 1882 par. 6} [ST, March 9, 1882 par. 7] The fact that some professed Christians are not what they should be, does not prove that religion is at fault, but only that these persons are not faithfully obeying its teachings. Neither does it prove that the church is corrupt. Does she not deal with an offending member, and separate from her company those who persist in all evil way? But the very ones who make the most of a person's faults while he is a member of the church, will, when he is expelled, turn about and sympathize with him, declaring the church to be uncharitable and severe. It is thus that Satan works through his agents, to turn men away from the Light of life. {ST, March 9, 1882 par. 7} [ST, March 9, 1882 par. 8] The true Christian, "he that doeth truth, cometh to the light that his deeds may be made manifest, that they are wrought in God." His godly life and holy conversation are a daily testimony against sin and sinners. He is a living representative of the truth which he professes. Of these true-hearted followers, Jesus declares that he is not ashamed to call them brethren. Every one who at last secures eternal life will here manifest zeal and devotion in the service of God. He will not be ready to flee at the approach of trial, hardship, or reproach. He does not search the Scriptures to find some excuse for resistance to the truth. He does not inquire, What will my friends say, if I take my position with the people of God? To know his duty, is to do it heartily and fearlessly. He follows the light, as it shines upon his path, regardless of consequences. The God of truth is on his side, and will never forsake him. All apparent losses for Christ's sake will count to him as infinite gain. {ST, March 9, 1882 par. 8} [ST, March 9, 1882 par. 9] Our thoughts and purposes are the secret springs of action, and hence determine the character. Every thought, feeling, and inclination, though unseen by men, is discerned by the eye of God. With what care, then, should we examine our hearts in the light of the divine law, and compare ourselves with the one faultless Pattern, that no defect may be found upon us in the day of God. We cannot afford to make a mistake in a matter in which eternal interests are involved. {ST, March 9, 1882 par. 9} [ST, March 9, 1882 par. 10] The rebellious purpose formed in the heart needs not expression by word or act to consummate the sin, and bring the soul into condemnation. The unlawful word or deed is but the fruition of the evil which has taken root in the heart; the outward evidence that temptation has prevailed, and hell has triumphed. Says the apostle, "Every man is tempted ï¼»that is, enters into temptationï¼½ when he is drawn away of his own lust and enticed." God has provided the means by which we may resist temptation. These are the study of his word, and earnest prayer. In his encounters with the prince of darkness our Saviour prefaced every answer with the words, "It is written." It was the word of God that vanquished Satan. Those who make that word their study are arming themselves with weapons of divine power against the attacks of the foe. "Thy word," said the psalmist, "have I hid in mine heart, that I might not sin against thee." {ST, March 9, 1882 par. 10} [ST, March 9, 1882 par. 11] Every Christian should be a diligent student of the Scriptures. The word of God, believed and obeyed, exerts a transforming power upon the life and character. Its sublime truths, its pure and holy principles, strengthen the intellect, ennoble the affections, enlighten the understanding. How great the loss which they sustain who neglect this store-house of eternal riches. {ST, March 9, 1882 par. 11} [ST, March 9, 1882 par. 12] We should know why we believe as we do, and should be able to give to others the reasons for our faith. But this will require effort. The mind grows by what it is fed upon. The understanding gradually adapts itself to the subjects which it is required to grasp. If allowed to dwell only upon the things of this life, it becomes dwarfed and enfeebled. If absorbed in vanity and folly, it will after a time almost lose the power of growth. To secure strength and vigor, the mind must be tasked; and there is no other means by which this can be so successfully accomplished as by the study of the Scriptures. {ST, March 9, 1882 par. 12} [ST, March 9, 1882 par. 13] Hours are worse than wasted when spent in the society of those who are not seeking to improve in mind or morals. Idle gossip, frivolous chitchat, the cruel slander, the base innuendo, weaken the intellect and corrupt the heart. Time is precious. We have but a brief space in which to prepare for the future life. All who expect to dwell hereafter with the pure and holy, must here obtain a fitness for such society. Let the moments heretofore squandered in idleness and folly be henceforth devoted to prayer and the reading of God's word. This discipline every Christian may have, and, rightly improved, it will make him wise unto eternal life. {ST, March 9, 1882 par. 13} [ST, March 9, 1882 par. 14] Many accept the theory of the truth, whose hearts have not felt the renewing power of divine grace. They do not wholly renounce their former life of sin and folly. They do not see the work which must be wrought in them by the Holy Spirit before they can be transformed from Satan's subjects to sons of God. In his words to Nicodemus, Christ explained the nature and importance of true conversion. He solemnly declares, "Except a man be born again," --unless he receive a new heart, new desires, purposes, and motives, leading to a new life--"he cannot see the kingdom of God." He must no longer remain in subjection to the power of sin. He is no longer to be a willing subject to the enemy of Christ. He is to become an heir of God by faith, a son of God by adoption. {ST, March 9, 1882 par. 14} [ST, March 9, 1882 par. 15] Those who have experienced the new birth have but entered upon the Christian life. To such are addressed the words of the apostle, "As ye have received the Lord Jesus Christ, so walk ye in him." In the storm of opposition, the whirlwind of strife that we are called to meet, it is sometimes hard to maintain the patience and gentleness of Christ, hard to meet the railing accusation with words of Scripture truth. But such must be the Christian's course. God has promised grace for every trial. By patient endurance we may become strong, by failure we may learn success, and through apparent defeat we may conquer. {ST, March 9, 1882 par. 15} [ST, March 9, 1882 par. 16] Let not those be discouraged who are sorely tried and tempted, and who feel that they have not strength to cope single-handed with the power of evil. God asks you to become co-laborers with him. You need not wait for great opportunities nor ask for extraordinary talents. Use the ability that you now have. Do not weary yourself with anxiety about the success of your efforts, but quietly, faithfully do what you can, leaving the result with God. Though surrounded by the darkness of unbelief, you may let your daily life be a light to the world, a living testimony to the power of divine grace. The influence of that testimony will widen and deepen, so long as you are connected with the God of wisdom and power. Be assured that your memorial is written above, and in the day of God some at least among the redeemed will call you blessed. - {ST, March 9, 1882 par. 16} [ST, March 16, 1882 par. 1] March 16, 1882 Sanctification Through Obedience to the Truth. - By Mrs. E. G. White. - Christ prayed for his disciples, "Sanctify them through thy truth. Thy word is truth." In every age, God has committed to his people some special truth which is directly opposed to the desires and purposes of the natural heart. It is no argument against the truth, that there are few ready to accept it. The word of God was received with little favor when priests and people, Pharisees and publicans, listened to the divine Teacher. {ST, March 16, 1882 par. 1} [ST, March 16, 1882 par. 2] Christ brought to men truths glowing with the light of Heaven, showing in contrast the darkness of error and revealing the superstition, self-righteousness, and bigotry of that age. His heart overflowed with sympathy for the poor, the ignorant, the afflicted, and the fallen. He healed the sick, comforted the desponding, cast out devils, raised the dead, and made known to all the words of eternal life. The priests and elders, who professed to be the expositors of divine truth, were sending forth no rays of heavenly light to a benighted people. In their self-righteousness they held themselves aloof from those who most needed help. When One came to do the work which they had left undone, they felt that his life was a constant rebuke to them; and they feared that he would turn the people from their teachings. Their hearts were filled with pride, love of ostentation, and desire for praise. They despised Christ's humility and self-denial. They hated the purity while they feared the power of his teachings. They refused to accept him themselves, and bent all their energies to hinder others. Against these professed leaders of the Jewish people, Christ brings the terrible accusation, "Ye have taken away the key of knowledge. Ye entered not in yourselves, and them that were entering in ye hindered." {ST, March 16, 1882 par. 2} [ST, March 16, 1882 par. 3] Reformers of the present time will meet with the same discouragements as did their Master. Men are no more favorable to Bible simplicity or to practical godliness than in Christ's day. Few accepted the world's Redeemer; few will now accept the message of his servants. Though the multitude eagerly flocked around him to receive temporal blessings, yet Christ sadly declares, "Ye will not come to me that ye might have life." Thus the mass of mankind are today seeking earthly good, to the neglect of eternal riches. {ST, March 16, 1882 par. 3} [ST, March 16, 1882 par. 4] When Christ was upon earth, frowning priests and angry rulers threatened the people with exclusion from the synagogue, and thus kept many from hearing the great Teacher. Today the so-called "orthodox" ministers by similar threats deter their hearers from listening to the words of Christ's ambassadors. Many fear even to study the word of God for themselves, lest they shall be convinced. Young persons who find no attractions in the Bible, and who have never searched its pages, will, parrot-like, repeat the sayings of opposers to the truth. They imagine that it savors of manly independence to talk of having a mind of their own, when in fact they merely echo the opinions and sentiments of others. What the minister says in the desk, against the truth, is greedily devoured by those who love to have it so, and his assumptions, though wholly destitute of Scripture proof, are repeated as conclusive evidence. {ST, March 16, 1882 par. 4} [ST, March 16, 1882 par. 5] Those words of inspiration are even more applicable today than when first uttered: "The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so. And what will ye do in the end thereof?" A solemn question indeed; but how few give heed to it. {ST, March 16, 1882 par. 5} [ST, March 16, 1882 par. 6] Christ says of the people in his day, "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes; and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." The Jews willfully closed their eyes and their ears, and barred their hearts with prejudice, lest they should see a better way, and thus be aroused from their pleasant dreams of carnal security. The people of the present generation are pursuing the same course. The great mass of mankind are unwilling to exchange error for truth. They are satisfied with their present condition, and have no desire to be converted. {ST, March 16, 1882 par. 6} [ST, March 16, 1882 par. 7] New truth is constantly unfolding; at every step, new and clearer light is shining upon the pathway of God's people, that they may go onward and upward. We are to be sanctified through obedience to the truth. For want of this Bible sanctification, the soul of many a professed Christian has become a desecrated shrine, the haunt of hollow formalism, of selfishness and hypocrisy, pride and passion. Thousands are living on in guilty unconsciousness of their sin and danger, despising the Saviour's warnings, treating his ambassadors with contempt, and their words as idle tales. {ST, March 16, 1882 par. 7} [ST, March 16, 1882 par. 8] The servants of Christ may at times feel almost disheartened as they see that there are many obstacles to the progress of the truth, and the work seems to move slowly. But their duty remains the same. They are to sow the seed of truth beside all waters. Whatever their difficulties and trials, they can carry all to God in prayer. They can weep between the porch and the altar, saying, "Spare thy people, O Lord, and give not thine heritage to reproach." By study of the Scriptures and earnest, wrestling prayer, they may become strong in the strength of the mighty one. Labor on, brethren, while the day lasts. The night cometh, in which no man can work. The world must be warned, and God has called us to this work. If we neglect our duty, souls will be lost through our unfaithfulness. {ST, March 16, 1882 par. 8} [ST, March 16, 1882 par. 9] A serious and perhaps unsuspected hindrance to the success of the truth is to be found in our churches themselves. When an effort is made to present our faith to unbelievers; the members of the church stand back, as though they were not an interested party, and let all the burden rest upon the minister. I know that for this reason the labor of our most able ministers has been at times productive of little good. The very best sermons may be preached, the message may be just what the people need, and yet no souls are gained as sheaves to present to Christ. {ST, March 16, 1882 par. 9} [ST, March 16, 1882 par. 10] In laboring where there are some already in the faith, the minister should at first seek not so much to convert unbelievers, as to secure his army of workers. He is not merely to present the truth from the desk, but as the shepherd of the flock he should care for the sheep and the lambs, searching out the lost and straying, and bringing them back to the fold. He should visit every family, not merely as a guest, to enjoy their hospitality, but as Christ's servant to inquire into the spiritual condition of every member of the household. His own soul must be imbued with the love of God; by kindness, love, and courtesy, he should win his way to the hearts of all, and then labor faithfully for the good of parents and children, entreating, warning, encouraging, as the case demands. {ST, March 16, 1882 par. 10} [ST, March 16, 1882 par. 11] A constant effort to promote personal piety should be seen in the minister's public labors. Sermon after sermon should not be given on the prophecies alone. Practical religion should have a place in every discourse. The discourses should be short, and to the point, and followed by a spirited social meeting. Sometimes the social meeting would have the best influence to come first. Let every member of the church feel a duty to labor wisely, skillfully, and earnestly. Let all bear testimony with the one object in view, to glorify God, to gain a deeper experience themselves and to save souls. Thus the church will be kept working with the minister, the careless will be aroused to seek a reconversion themselves, and then they are prepared to work for others. This is good generalship. The results will be found to be far better than if the minister performed all the labor alone. {ST, March 16, 1882 par. 11} [ST, March 16, 1882 par. 12] Each church can enjoy the labors of a minister but a short time at best. Hence they should seek to gain the greatest possible benefit from his labors. During his stay among them, they should give less attention to their temporal affairs, and all stand ready to second the efforts of the Lord's messenger. {ST, March 16, 1882 par. 12} [ST, March 16, 1882 par. 13] It is harder to reach the hearts of men today than it was twenty years ago. The most convincing arguments may be presented to sustain the truth, and yet sinners seem as far from repentance and conversion as ever. The work of saving souls is no child's play. It requires earnest, untiring labor to wrench the prey of Satan from his grasp. But God will sustain his servants in the work which he has himself committed to their hands. Said Christ to the first disciples, as they toiled upon the sea of Galilee, "Follow me, and I will make you fishers of men." When the gospel net is cast, let there be a watching by the net, with tears and earnest prayer. Let the workers determine not to become discouraged; and not to let go the net until it is drawn ashore, with the fruit of their labor. Sometimes, indeed, we may say with Peter, "We have toiled all the night and have taken nothing," but still it is the Master's command, as of old, "Let down the net on the right side of the ship,"--work on in faith, and God will give success. {ST, March 16, 1882 par. 13} [ST, March 16, 1882 par. 14] Jesus bids us as a people, Go forward. There are higher attainments, a purer love, a deeper experience for us, if we will consecrate ourselves to God, and humbly take him at his word. The reason why we have no greater confidence and joy is that there is in us an evil heart of unbelief. Our Heavenly Father is more willing to give the Holy Spirit to those who ask him than are earthly parents to give good gifts to their children. Let us shake off the spiritual paralysis that dishonors God and imperils our souls. If we draw near to God, he will draw near to us. We must not wait for better opportunities, for strong persuasions, or for holier tempers. We can do nothing of ourselves. We must trust to Jesus' power to save. He is holding out to us the crown of life, and desires us to accept it. Let us come to him, just as we are, and we shall find a present help in our time of need. {ST, March 16, 1882 par. 14} [ST, March 16, 1882 par. 15] The sweet sense of sins forgiven, the light and love which Christ alone can give, fill the soul with subdued, solemn joy. The assurance that we are under the protection of Omnipotence imparts new courage and confidence, inspires a hope that is as an anchor to the soul, sure and steadfast, entering into that within the vail. With this assurance we have a source of strength unknown before. Whatever the duty which God requires, we are ready cheerfully to perform it. So long as we have the presence of our Saviour, difficulties cannot dismay nor dangers appall us. If we were only as free to speak of the blessings we receive from God as we are to talk of doubts and discouragements, we would enjoy far more of his presence. "Whoso offereth praise, glorifieth God." Let us praise God more, and complain less; let us talk of the love of Jesus, and his wondrous power, and we shall be brought nearer and nearer to our Saviour. {ST, March 16, 1882 par. 15} [ST, March 16, 1882 par. 16] Shall we not consecrate ourselves to God without reserve? Christ, the King of glory, gave himself a ransom for us. Can we withhold anything from him? Shall we think our poor unworthy selves too precious, our time, our property, too valuable to give to Jesus? No, no; the deepest homage of our hearts, the ablest service of our hands, our talents of ability and of means, all are but too poor to bring to our Redeemer. "Were the whole realm of the nature mine, That were a tribute far too small; Love so amazing, so divine, Demands my life, my soul, my all." - {ST, March 16, 1882 par. 16} [ST, March 16, 1882 par. 1] March 16, 1882 Among the Churches. - Santa Rosa. Sabbath and First-day, January 28, 29, I attended the quarterly meeting at Healdsburg. February 1, I went to Santa Rosa. Elds. Van Horn and Israel had been holding meetings here for two weeks. They labored earnestly, not only to present before the people the evidences of our faith, but to urge upon them the importance of practical godliness. Some manifested an interest to hear the word, but we were pained to see that the number was so small. My heart was especially burdened for the church, who were not themselves prepared to unite with their ministers in laboring for the salvation of souls. The Lord aided me by his Spirit as I endeavored to present before them their duty. {ST, March 16, 1882 par. 1} [ST, March 16, 1882 par. 2] February 6, in company with Bro. and Sr. Cole, I visited Bro. Thorpe's family, among the mountains eight miles from Santa Rosa. They invited their neighbors to come in, and though living at quite a distance, fathers, mothers, and children, young men, and young women assembled, until the family sitting-room was full. I spoke to them from the text, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself." I had as much freedom in addressing this intelligent mountain audience as in speaking to assembled thousands. The Lord's presence is not confined to large numbers. He is ready to bless the few who assemble for his worship. {ST, March 16, 1882 par. 2} [ST, March 16, 1882 par. 3] We next visited Green Valley, and spent a pleasant and profitable evening with Bro. and Sr. Babcock, and Bro. Morton's family. We conversed upon the wisest and most successful manner of laboring for the salvation of souls, and also considered how the Sabbath can be most profitably spent where there are but very few who observe it. If there are but three who can meet on the Sabbath, these should come together and search the Scriptures, read from our publications whatever seems most suitable for both parents and children, and then unite in prayer for the presence and blessing of God. {ST, March 16, 1882 par. 3} [ST, March 16, 1882 par. 4] Sabbath, February 11, I spent at Santa Rosa. It was a day not soon to be forgotten by the church there. {ST, March 16, 1882 par. 4} [ST, March 16, 1882 par. 5] I spoke in the morning from the words of Christ, "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." The solemn scenes of the day of God seemed to me a living reality. I felt the danger of his professed people, and urged them to seek a preparation for the soon-coming Judgment. We are far from being as earnest and devoted as we should be. How few among us have become dead indeed to the world, and alive unto God. Many of the children of believing parents, children who have been trained in the Sabbath-school, and are familiar with the Scriptures, have yet no interest in religion. Under the most powerful appeals of the Holy Spirit, they seem as unmoved as if chiseled out of stone. What can be done to break the spell which Satan has cast upon these souls? I can see no help, except as parents shall present their children at the throne of grace, in humble, earnest, believing prayer, entreating the Lord to work with their efforts and the efforts of their ministers, until conviction and conversion shall be the result. {ST, March 16, 1882 par. 5} [ST, March 16, 1882 par. 6] As I spoke the word, the Spirit of God rested upon me with power, and set home the truth to many hearts. I entreated both the unconverted and backsliders to return to the Lord with confession and repentance. Between twenty-five and thirty responded. Heartfelt confessions were made, and earnest prayer was offered for those who had come forward, and also for others who had not yet decided to give their hearts to God. Eld. Van Horn was greatly blessed while praying. The unction of the Holy Spirit rested upon him, and the sacred influence seemed to pervade the assembly. {ST, March 16, 1882 par. 6} [ST, March 16, 1882 par. 7] In the afternoon we met again, and the blessing of the Lord was with us in still greater measure. The testimonies borne seemed to come from hearts softened and subdued by the Holy Spirit. To me this was a precious season. My cup of blessing seemed full to overflowing. The Son of God was with us as with the disciples of old, saying, "Peace be unto you." Several remarked that Jesus seemed very near. They felt that they had but to reach out the hand to touch him. The light of Heaven seemed to be streaming down from the gates ajar, through which an ascending Saviour has entered to make intercession for us. We would not have been deprived of this bright spot in our experience for any amount of gold or silver. {ST, March 16, 1882 par. 7} [ST, March 16, 1882 par. 8] We hope that the experience of this Sabbath may not be lost upon the church at Santa Rosa. Jesus has come very near to them in blessing. Oh, will any suffer the sacred influence of the Holy Spirit to come and go unappreciated? Will they treat it lightly, as of little moment? God forbid! Let every one to whom the Lord has revealed himself cherish the holy influence. Let not unbelief come in to poison the soul. Let us hold fast that whereunto we have attained and press forward, toward the mark for the prize. {ST, March 16, 1882 par. 8} [ST, March 16, 1882 par. 9] We should remember that every blessing unimproved increases our guilt. Said Christ to Capernaum, that city so highly favored during his public ministry, "Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day." Let us beware lest, by slighting, Heaven's favors, we bring upon ourselves this terrible malediction. {ST, March 16, 1882 par. 9} [ST, March 16, 1882 par. 10] A good work was accomplished by the labor at Santa Rosa, though little interest was manifested by unbelievers. The opportunity was gratefully improved by those who loved the truth. They listened to the reasons of our faith with feelings akin to those of the disciples to whom Jesus expounded the Scriptures on the way to Emmaus. When these disciples learned that it was Christ who had walked and talked with them, they said, one to the other, "Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures?" Christ is still sending chosen servants as his representatives to explain and enforce the truths of his sacred word. This is one important channel by which he has chosen to communicate his will to men. Those who reject these opportunities lose the message which Christ has sent them by his servant. {ST, March 16, 1882 par. 10} [ST, March 16, 1882 par. 11] There were some at Santa Rosa who had, through many discouragements, given up the truth. These were reclaimed by the recent effort there, and they have again united with the church. May the Lord impart strength and courage to these trembling souls. Persons are sometimes so reserved, timid, and sensitive upon religious subjects, even after they have given their hearts to God, that they do not receive the strength which they might have. We talk without reserve of our temporal affairs, and why should we be so reluctant to speak of our eternal interests? Would that all hearts might be inspired with holy boldness. Would that we all might lift up Jesus before the people with courage, and fortitude, and faith. E. G. White. {ST, March 16, 1882 par. 11} [ST, April 20, 1882 par. 1] April 20, 1882 The Primal Cause of Intemperance. - By Mrs. E. G. White. - Only one lease of life is granted us here; and the inquiry with every one should be, How can I invest my life that it may yield the greatest profit? Life is valuable only as we improve it for the benefit of our fellow-creatures and the glory of God. Careful cultivation of the abilities with which the Creator has endowed us, will qualify us for elevated usefulness here, and a higher life in the world to come. {ST, April 20, 1882 par. 1} [ST, April 20, 1882 par. 2] That time is spent to good account which is directed to the establishment and preservation of sound physical and mental health. We cannot afford to dwarf or cripple a single function of the mind or body, by overwork or abuse of any part of the living machinery. As surely as we do this, we must suffer the consequences. Our first duty to God and our fellow-beings, is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable. In order to purify and refine our characters, we need the grace given us of Christ that will enable us to see and correct our deficiencies, and improve that which is excellent. This work, wrought for ourselves in the strength and name of Jesus, will be of more benefit to our fellow-creatures than any sermon we might preach them. The example of a well-balanced, well-ordered life, is of inestimable value. {ST, April 20, 1882 par. 2} [ST, April 20, 1882 par. 3] Intemperance is at the foundation of the larger share of the ills of life. It annually destroys tens of thousands. We do not speak of intemperance as limited only to the use of intoxicating liquors; it has a broader meaning, including the hurtful indulgence of any appetite or passion. There are today thousands suffering the torture of physical pain, or writhing under a sense of mental and moral degradation, and wishing again and again that they had never been born. God did not design this condition of things; but it was brought about through the gross violation of Nature's laws. If the appetites and passions were under the control of sanctified reason, society would present a widely different aspect. Many things that are usually made articles of diet, are unfit for food; the taste for them is not natural, but has been cultivated. Stimulating food creates a desire for still stronger stimulants. {ST, April 20, 1882 par. 3} [ST, April 20, 1882 par. 4] Indigestible food throws the entire system out of order, and unnatural cravings and inordinate appetites, are the results. "Touch not, taste not, handle not," is a motto that should be carried farther than the mere use of spirituous liquors. True temperance teaches us to abstain entirely from that which is injurious, and to use judiciously only such articles of food as are healthful and nutritious. {ST, April 20, 1882 par. 4} [ST, April 20, 1882 par. 5] The first steps in intemperance are usually taken in early youth. Stimulating food is given to the child, which excites unnatural cravings of the stomach. These false appetites are pandered to as they develop. The taste continually becomes more perverted; stronger stimulants are craved and are indulged in, till soon the slave of appetite throws aside all restraint. The evil commenced early in life, and could have been prevented by the parents. We witness strenuous efforts in our country to put down intemperance; but it is found a hard matter to overpower and chain the strong, full-grown lion. {ST, April 20, 1882 par. 5} [ST, April 20, 1882 par. 6] In half the efforts that are put forth to stay this giant evil were directed toward enlightening parents as to their responsibility in forming the habits and characters of their children, a thousand-fold more good might result, than from the present course of combatting only the full-grown evil. The unnatural appetite for spirituous liquors is created at home, in many cases at the very tables of those who are most zealous to lead out in the temperance campaigns. We bid all workers in the good cause, God speed; but we invite them to look deeper into the causes of the evil they war against, and labor more thoroughly and consistently in the work of reform. {ST, April 20, 1882 par. 6} [ST, April 20, 1882 par. 7] Parents should so conduct themselves that their lives will be a daily lesson of self-control and forbearance to their household. The father and mother should unite in disciplining their children. They should feel themselves under solemn obligation to God to train up their offspring in such a way as to secure to them, as far as possible, good physical health and well-developed characters. Upon the mother, however, will come the heavier burden, especially in the first few years of her children's lives. It is her duty to control and direct the developing minds of her tender charge, as well as to watch over their health. The father should aid her with his sympathy and counsel, and share her burdens so far as possible. {ST, April 20, 1882 par. 7} [ST, April 20, 1882 par. 8] Parents should not lightly regard the work of training their children. They should employ much time in careful study of the laws which regulate our being. They should make it their first object to learn the proper manner of dealing with their children, that they may secure to them sound minds in sound bodies. Too many parents are controlled by custom, instead of sound reason and the claims of God. Many who profess to be followers of Christ are sadly neglectful of home duties. They do not perceive the sacred importance of the trust which God has placed in their hands, so to mold the characters of their children, that they will have moral stamina to resist the many temptations that ensnare the feet of youth. {ST, April 20, 1882 par. 8} [ST, April 20, 1882 par. 9] We urge that the principles of temperance be carried into all the details of home-life; that the example of parents should be a lesson of temperance; that self-denial and self-control should be taught to the children, and enforced upon them, so far as consistent, from babyhood. And first it is important that the little ones be taught that they eat to live, not live to eat; that appetite must be held in abeyance to the will; and that the will must be governed by calm, intelligent reason. Much parental anxiety and grief might be saved if children were taught from the cradle that their wills are not to be made law, nor their whims to be continually indulged. It is not so difficult as is generally supposed to teach the little child to stifle its outbursts of temper, and subdue its fits of passion. {ST, April 20, 1882 par. 9} [ST, April 20, 1882 par. 10] Few parents begin early enough to teach their children obedience. The child is usually allowed to get two or three years the start of its parents, who forbear to discipline it, thinking it is too young to learn to obey. But all this time self is growing strong in the little being, and every day makes it a harder task for the parent to gain control of the child. At a very early age children can comprehend what is plainly and simply told them; and, by kind and judicious management, can be taught to obey. {ST, April 20, 1882 par. 10} [ST, April 20, 1882 par. 11] The mother should not allow her child to gain an advantage over her in a single instance; and, in order to maintain this authority, it is not necessary to resort to harsh measures; a firm, steady hand, and a kindness which convinces the child of your love, will accomplish the purpose. But let selfishness, anger, and self-will, have their course for the first three years of a child's life, and it will be hard to bring it to submit to whole-some discipline. Its disposition becomes soured; it delights in having its own way; parental control is distasteful. These evil tendencies grow with the child's growth, until, in manhood, supreme selfishness and a lack of self-control place him at the mercy of the evils that run riot in our land. - {ST, April 20, 1882 par. 11} [ST, May 4, 1882 par. 1] May 4, 1882 Labor as a Blessing. - By Mrs. E. G. White. - Many look upon work as a curse, originating with the enemy of souls. This is a mistaken idea. God gave labor to man as a blessing, to occupy his mind, to strengthen his body, and to develop his faculties. Adam labored in the garden of Eden, and he found in mental and physical activity the highest pleasures of his holy existence. When he was driven from that beautiful home as the result of his disobedience, and was forced to struggle with a stubborn soil to gain his daily bread, that very labor was a relief to his sorrowing soul, a safeguard against temptation. {ST, May 4, 1882 par. 1} [ST, May 4, 1882 par. 2] Judicious labor is indispensable both to the happiness and the prosperity of our race. It makes the feeble strong, the timid brave, the poor rich, and the wretched happy. Our varied trusts are proportioned to our various abilities, and God expects corresponding returns for the talents he has given to his servants. It is not the greatness of the talents possessed that determines the reward, but the manner in which they are used,--the degree of faithfulness with which the duties of life are performed, be they great or small. {ST, May 4, 1882 par. 2} [ST, May 4, 1882 par. 3] Idleness is one of the greatest curses that can fall upon man; for vice and crime follow in its train. Satan lies in ambush, ready to surprise and destroy those who are unguarded, whose leisure gives him opportunity to insinuate himself into their favor, under some attractive disguise. He is never more successful than when he comes to men in their idle hours. {ST, May 4, 1882 par. 3} [ST, May 4, 1882 par. 4] The greatest curse following in the train of wealth is the fashionable idea that work is degrading. "Behold, this was the iniquity of thy sister Sodom; pride, fullness of bread, and abundance of idleness was in her, and in her daughters; neither did she strengthen the hand of the poor and needy." Here are presented before us, in the words of Holy Writ, the terrible results of idleness. It was this that caused the ruin of the cities of the plain. Idleness enfeebles the mind, debases the soul, and perverts the understanding, turning into a curse that which was given as a blessing. {ST, May 4, 1882 par. 4} [ST, May 4, 1882 par. 5] The rich often consider themselves entitled to the pre-eminence among their fellow-men and in the favor of God. Many feel above honest labor, and look down with contempt upon their poorer neighbors. The children of the wealthy are taught that to be gentlemen and ladies they must dress fashionably, avoid all useful labor, and shun the society of the working classes. They dare not shock their fashionable associates by putting the gifts of God to a practical use. {ST, May 4, 1882 par. 5} [ST, May 4, 1882 par. 6] Such ideas are wholly at variance with the divine purpose in the creation of man. What are the possessions of even the most wealthy, in comparison with the heritage given to the lordly Adam? Yet Adam was not to be idle. An all-wise Creator understands what is for man's happiness; and this is why he gave to Adam his appointed work. {ST, May 4, 1882 par. 6} [ST, May 4, 1882 par. 7] The Son of God honored labor. Though he was the Majesty of Heaven, he chose his earthly home among the poor and lowly, and worked for his daily bread in the humble carpenter shop of Joseph. Christ is our example. He came to earth to teach us how to live. Does it require too great humiliation for us to follow where the King of glory has led the way? {ST, May 4, 1882 par. 7} [ST, May 4, 1882 par. 8] Misguided parents are trying to improve upon God's plan. Many send their children away from home influences and home duties, to some boarding-school or college, to obtain an education. There, deprived of parental care, the youth squander precious hours in novel reading, in frivolous amusements, or in studying the adornment of the person, that they may outrival their companions. For such pursuits, their duties to their fellow-beings and to God are neglected. {ST, May 4, 1882 par. 8} [ST, May 4, 1882 par. 9] This false education leads young ladies to regard uselessness, frivolity, and helplessness as proofs of gentility. Fashionable butterflies, they have nothing to do for the good of others, at home or abroad. Here may be found the secret of many of the unhappy marriages and flirtations ending in shame, that curse our world today. {ST, May 4, 1882 par. 9} [ST, May 4, 1882 par. 10] Those who are in the possession of wealth and leisure, and yet have no purpose in life, have nothing to arouse them to either mental or physical activity. Thus many a woman loses her health, and is sent to some medical institution for treatment. Here attendants are hired, at great expense, to rub, stretch, and exercise the muscles, which have become powerless by inaction. She hires servants, that she may live a life of idleness, and then hires other servants to exercise the muscles enfeebled by disuse. What consummate folly! How much wiser and better for women, young or old, to brave the sneers of fashion's votaries, and obey the dictates of common sense and the laws of life. By the cheerful performance of domestic duties, they might become useful and happy members of society. Such labor affords a more efficient and profitable "movement cure" than the best inventions of the physicians. {ST, May 4, 1882 par. 10} [ST, May 4, 1882 par. 11] Young men, as well as young women, manifest a sad lack of earnest purpose and moral independence. To dress, to smoke, to talk nonsense, and to indulge their passion for amusement, is the ideal of happiness, even with many who profess to be Christians. It is painful to think of the time which is thus misspent. Hours that should be given to the study of the Scriptures or to active labor for Christ are worse than wasted. {ST, May 4, 1882 par. 11} [ST, May 4, 1882 par. 12] Life was given for a true and holy purpose. It is too precious to be thus squandered. I entreat those who have taken the name of Christ to examine their own hearts, and pass sentence upon themselves. Do you not love pleasure more than you love God or your fellowmen? {ST, May 4, 1882 par. 12} [ST, May 4, 1882 par. 13] There is work to be done. There is the mind, with all its capabilities, to strengthen and store with the treasures of divine wisdom. There are souls to save. There is a Heaven to win. There are battles to fight. You may come to the front and join in the warfare against the hosts of evil. In the strength of God you may do a good and noble work for the Master. {ST, May 4, 1882 par. 13} [ST, May 4, 1882 par. 14] God designed that all should be workers, and upon those whose opportunities and abilities are greatest, rest the heaviest responsibilities. Upon them, also, will fall the heaviest condemnation if they are unfaithful to their trust. The patient beasts of burden put to shame that indolent do nothing, who, endowed with reasoning powers and a knowledge of the divine will, refuses to perform his allotted part in God's great plan. {ST, May 4, 1882 par. 14} [ST, May 4, 1882 par. 15] The indolence of the many, occasions the overwork of the few. A large class refuse to think or act for themselves. They have no disposition to step out of the old ruts of prejudice and error; by their perversity they block up the way of advancement, and force the standard-bearers of the right to more heroic efforts in their march forward. Earnest and devoted laborers are failing for the want of a helping hand, and are sinking beneath their double burdens. Their graves are waymarks along the upward paths of reform. {ST, May 4, 1882 par. 15} [ST, May 4, 1882 par. 16] The true glory and joy of life are found only by the working man and woman. Labor brings its own reward, and the rest is sweet that is purchased by the fatigue of a well-spent day. But there is a self-imposed toil which is utterly unsatisfying and injurious. It is that which gratifies unsanctified ambition, that which seeks display or notoriety. The love of appearance or possession leads thousands to carry to excess what is lawful, to devote all the strength of mind and body to that which should occupy but a small portion of their time. They bend every energy to the acquisition of wealth or honor; they make all other objects secondary to this; they toil unflinchingly for years to accomplish their purpose; yet when the goal is reached, and the coveted reward secured, it turns to ashes in their grasp; it is a shadow, a delusion. They have given their life for that which profiteth not. {ST, May 4, 1882 par. 16} [ST, May 4, 1882 par. 17] Yet all the lawful pursuits of life may be safely followed, if the spirit is kept free from selfish hopes and the contamination of deceit and envy. The business life of the Christian should be marked with the same purity that held sway in the work shop of the holy Nazarene. It is the working men and women-- those who are willing to bear its responsibilities with faith and hope--who see something great and good in life. {ST, May 4, 1882 par. 17} [ST, May 4, 1882 par. 18] Patient laborers, remember that they were sturdy working men whom Christ chose from among the fishermen of Galilee and the tent-makers of Corinth, to labor with him in the work of salvation. From these humble men went forth a power that will be felt through all eternity. {ST, May 4, 1882 par. 18} [ST, May 4, 1882 par. 19] The angels are workers; they are ministers of God to the children of men. Those slothful spirits who look forward to a Heaven of inaction will be disappointed; for the Creator has prepared no such place for the gratification of sinful indolence. But to the weary and heavy-laden, rest is promised. It is the faithful servants who are welcomed from their labors unto the joy of their Lord. Gladly will they lay off their armor, and forget the noise of battle in the peace that shall be the inheritance of the saints. {ST, May 4, 1882 par. 19} [ST, May 4, 1882 par. 20] The path of the Christian laborer may be hard and narrow, but it is honored by the foot-prints of the Redeemer, and he is safe who follows in that sacred way. - {ST, May 4, 1882 par. 20} [ST, May 4, 1882 par. 1] May 4, 1882 Our School at Healdsburg. - In the providence of God a school has been established by our people in California. The time has fully come for such a step. The need of a school has been deeply felt, and we trust that our brethren on this coast will sustain it by their means and their patronage. {ST, May 4, 1882 par. 1} [ST, May 4, 1882 par. 2] It is the purpose of managers and teachers, not so much to copy the plans and methods of other institutions of learning, as to make this school such as God can approve. We trust that a high moral and religious standard will be maintained, and that Healdsburg Academy will be free from those pernicious influences which are so prevalent in popular schools. {ST, May 4, 1882 par. 2} [ST, May 4, 1882 par. 3] Some parents may feel that they cannot afford to pay for the tuition of their children, when an education can be obtained free of charge, in the public schools. But we maintain that even in the matter of dollars and cents, parents will find it their wisest course to place their children under good moral and religious influences. In their association with worldlings, the young are exposed to many temptations. Pride and extravagance in dress are among the prevailing sins of the age. Will not the influence of worldly associates affect the habits, tastes, and desires of your children? Will it not lead them away from simplicity in dress, and make them discontented with that which is useful and substantial? Will not the extra demand upon your purse far exceed the cost of tuition at a school where such influences would be held in check? We have seen this experiment made again and again. In every instance parents have lost instead of saving. {ST, May 4, 1882 par. 3} [ST, May 4, 1882 par. 4] By association with ungodly or vicious companions, the young often contract tastes and habits which prove a lifelong injury. Boys from six to twelve years old may be seen coming from the public schools, smoking their cigarettes. Some who have been taught better things are not proof against such examples. {ST, May 4, 1882 par. 4} [ST, May 4, 1882 par. 5] Instead of permitting our children to imitate the customs and practices of the world, we should seek to impress upon their minds that the love of pleasure and selfish indulgence is dangerous to virtue and morality. We often hear it said that the young must "sow their wild oats." But let it be remembered that the seed sown will determine the character of the harvest. Youthful follies and indiscretions will leave an impress upon the mind and character. In early life the brain is peculiarly susceptible to injury. Even a slight degree of sensual indulgence lowers its tone and impairs its power. The effect of such indulgence will be seen and felt, long after the sin itself has been repented of. {ST, May 4, 1882 par. 5} [ST, May 4, 1882 par. 6] If parents desire that their children shall become pure, noble, upright men and women, they must give them right surroundings and proper associates in childhood. Inquire into the history of the world's best and noblest men, --those who have made life a success,--and you will find that from childhood they were governed by sterling principle. They were simple in their tastes, and temperate in their habits. The lessons of self-denial and self-control were early learned. Such men can be said, in the highest sense, to still enjoy their youth. Its purity remains unsullied, its strength and vigor undiminished. The parents thought less of hoarding money for their children than of securing to them pure morals and a vigorous intellect. The fear of the Lord, which is the beginning of wisdom, was the foundation of their greatness. {ST, May 4, 1882 par. 6} [ST, May 4, 1882 par. 7] Fathers and mothers, will you not seek to build a barrier about your children, that the contaminating, corrupting influence of the world, like a fast-sweeping current, may not bear them down to perdition? When you count the cost of educating your sons and daughters at our own school, please take into account, also, the cost of educating them in the public schools and in the colleges of the day. Consider what will be their associations, to what temptations they will be exposed, what tastes and habits they will form. {ST, May 4, 1882 par. 7} [ST, May 4, 1882 par. 8] Nearly all youth wish to be and try to be fashionable. Not only the sons and daughters of fortune, but the children of poverty as well, are engaged in the wild chase for pleasure and display. However limited their circumstances, most parents will yield to the influence of their pleasure-loving children, and find means to gratify their desires. Many a youth is constantly in a state of exhaustive excitement or depressing discontent. Indulgence only increases the thirst for pleasure and display, until it becomes an insatiable craving. Examples of this are as frequent as they are painful. One such instance I will relate. A lady had from her girlhood found pleasure in the gratification of pride and vanity, until a love for display and a desire for admiration became the ruling passion of her life. It was still the ruling passion in her dying hour. While the death-damp gathered upon her brow, she was thinking only how she might create a sensation. She expressed a wish to be attired for the grave in her richest robes, and to be adorned with all her costly jewels. It was done, and in hollow mockery, gold and gems glittered upon the decaying body. This is idolatry scarcely to be surpassed by the worshipers of heathen gods. But to such lengths will pride and fashion lead their votaries. Shall we expose our children to these baleful influences? {ST, May 4, 1882 par. 8} [ST, May 4, 1882 par. 9] To gain wealth, men will cheerfully brave any danger and endure any hardship. They will cross the sea, explore the depths of the earth, scale the mountains, or traverse the desert. They will incur any and every risk, in anticipation of future profits. Should not God's people be willing to make some sacrifice for the present and future welfare of their children? {ST, May 4, 1882 par. 9} [ST, May 4, 1882 par. 10] I have felt surprised and pained to see parents send their sons and daughters hundreds of miles away from home, among unbelievers, to obtain an education. Deprived of parental watchcare, these youth are surrounded by influences that are opposed to God. The parents will find, to their sorrow, that their children have received an education in frivolity and worldliness which will place them beyond the influence of the truth. {ST, May 4, 1882 par. 10} [ST, May 4, 1882 par. 11] We counsel parents to avail themselves of the opportunity now offered to separate their children from these worldly associations. Mothers, would it not be true wisdom to practice economy and self-denial in the furnishing of your house or the adorning of your dress, and let the means thus saved be devoted to the education of your children? Fathers, can you not sell a piece of your land, and send your children to a school where the moral and religious influence predominates? The money thus invested will bring returns more valuable than bank-stock. It will be repaid to you, both principal and interest, in the mental and spiritual advancement of your children. {ST, May 4, 1882 par. 11} [ST, May 4, 1882 par. 12] It is designed that the education given in our school shall be in harmony with the teachings of God's word. Religious instruction will be given daily. Christian principles will be faithfully inculcated. It is the purpose of the Principal to conduct the school on the plan of a well-regulated Christian family. Whether engaged in study or recreation, the pupils will be under the supervision of kind yet watchful teachers. {ST, May 4, 1882 par. 12} [ST, May 4, 1882 par. 13] The Bible is the word of God to men. It teaches us how to live that we may secure life's great end. The knowledge contained in this book lies at the very foundation of all knowledge. Yet God and his word have been ignored, while the words of men have been treasured as the counsels of wisdom. We should give the Bible its proper place in our schools and our homes, as the most valuable book which men possess. {ST, May 4, 1882 par. 13} [ST, May 4, 1882 par. 14] Thousands in this age are seeking to clothe sin in garments of righteousness, to conceal its true deformity. The youth should be taught to study the word of God for themselves, and to try every act and purpose of life by this unerring test. Let the fact be ever kept before their minds that truth and justice could not be compromised, even to save a lost race. Looking upon the cross of Calvary, can we entertain the thought that sin is a matter of little moment? God could give his only-begotten Son to die for our redemption, but he could not permit the principles of his government to be overthrown. {ST, May 4, 1882 par. 14} [ST, May 4, 1882 par. 15] Sin is the evil thing which has brought such misery upon our race. The young should be taught to hate sin, to avoid it, not merely from fear of punishment, but from a sense of its inherent baseness. They should learn to do right because it is right. Every youth should be impressed with the fact that he is not his own; that his strength, his time, his talents, belong to God. It should be his chief purpose in life to glorify God and to do good to his fellow-men. The Bible teaches him that he is a branch, on which fruit must be found; a steward, whose capital will increase as it is wisely improved; a light, whose bright beams are to illuminate the moral darkness that enshrouds the earth. Every man, every child, has work to do for God's glory, and for the salvation of souls that are ready to perish. {ST, May 4, 1882 par. 15} [ST, May 4, 1882 par. 16] The greatest want of this age is the want of men,--men who will not be bought or sold; men who are true and honest in their inmost souls; men who will not fear to call sin by its right name, and to condemn it, in themselves or in others; men whose conscience is as true to duty as the needle to the pole; men who will stand for the right, though the heavens fall. {ST, May 4, 1882 par. 16} [ST, May 4, 1882 par. 17] To form such a character in the young, there is needed a different system of education from that generally adopted. Moral and religious training must receive more attention. We are educating our children for time and for eternity. Let us enter upon our work as though we realized its importance. Mrs. E. G. White. - {ST, May 4, 1882 par. 17} [ST, May 18, 1882 par. 1] May 18, 1882 Burning of the Magical Books. - By Mrs. E. G. White. - In the days of the apostles, the city of Ephesus was famed for the worship of the goddess Diana and the practice of magic. The temple of Diana was considered, for its size and splendor, one of the wonders of the world. Its surpassing magnificence made it the pride of both the city and the nation. The idol itself was but an uncouth wooden image, on which were inscribed mystic characters and symbols. These were supposed to possess great power. When pronounced, they were said to accomplish wonders. When written, they were treasured as a potent charm to guard their possessor from robbers, from disease, and even from death. Numerous and costly books were written by the Ephesians to explain the meaning and use of these mysterious symbols. {ST, May 18, 1882 par. 1} [ST, May 18, 1882 par. 2] In this city, the very stronghold of superstition and sorcery, the apostle Paul labored for several years. Here the power of God was mightily displayed through his servant. The sick were healed, and evil spirits were cast out. {ST, May 18, 1882 par. 2} [ST, May 18, 1882 par. 3] The miracles wrought by Paul in the name of Jesus, created great excitement in Ephesus. Among those who practiced magic arts were certain Jewish exorcists, who claimed to possess the same power exercised by Paul. Believing that the name of Jesus acted as a charm, they determined to cast out evil spirits by the same means which the apostle had employed. {ST, May 18, 1882 par. 3} [ST, May 18, 1882 par. 4] An attempt was made by seven brothers, the sons of Sceva, a chief priest of the Jews. Finding a man who was possessed with an evil spirit, they addressed him, "We adjure you by Jesus whom Paul preacheth." But the evil spirit answered with scorn, "Jesus I know, and Paul I know; but who are you?" and the man who was possessed attacked them with such violence that they fled out of the house, naked and wounded. {ST, May 18, 1882 par. 4} [ST, May 18, 1882 par. 5] The discomfiture and humiliation of those who had profaned the name of Jesus soon became known throughout Ephesus, by Jews and Gentiles. It furnished unmistakable proof of the sacredness of that name, and the peril which they incurred who should invoke it, while they had no faith in Christ's divine mission. {ST, May 18, 1882 par. 5} [ST, May 18, 1882 par. 6] Many dared not breathe aloud the name, on which they had hitherto heaped reproach and blasphemy. A large number were convinced that Christ was all that Paul claimed him to be, and they determined to receive the gospel. These openly renounced the practice of sorcery, and acknowledged their secret arts to be deceptive and Satanic. They brought together the manuals of enchantment, the costly books containing the mystic symbols of Diana, and the secrets of their art, and burned them in the presence of all the people. The sacrifice thus made was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars. {ST, May 18, 1882 par. 6} [ST, May 18, 1882 par. 7] The conversion of these Ephesians was attended with the results that always follow genuine conversion. When convinced that their magical books were false and pernicious, they were unwilling to sell them and thus place temptation in the way of others. They promptly burned the records of divination, at a great personal sacrifice. The power of truth triumphed over men's prejudices, favorite pursuits, and love of money. {ST, May 18, 1882 par. 7} [ST, May 18, 1882 par. 8] Those magical books contained rules and forms of communication with evil spirits. They were, in fact, the regulations of the worship of Satan; directions for soliciting his help, and obtaining information from him. The system of magic or sorcery then extant was in reality the same as that which is now known as modern Spiritualism. Many were deceived in Paul's day by this Satanic delusion, and many are deceived today by the same power. "Magical books" were not confined to the apostolic age, or to nations that are called heathen. The sorcerers of our time are taking advantage of the freedom of the press to spread abroad their baleful literature. Could all the productions of modern Spiritualism be treated as were the magical books of the Ephesians, one of Satan's most successful avenues to destroy the souls of men would be cut off. {ST, May 18, 1882 par. 8} [ST, May 18, 1882 par. 9] Witchcraft and sorcery are practiced in this Christian age and Christian nation, even more boldly than by the old-time magicians. Satan is finding access to thousands of minds by presenting himself under the guise of departed friends. The Scriptures of truth declare that "the dead know not anything." Their thoughts, their love, their hatred, have perished. The dead do not hold communion with the living. But Satan--true to his early cunning, when in the form of a serpent he deceived the mother of our race--employs this device to gain control of the minds of men. {ST, May 18, 1882 par. 9} [ST, May 18, 1882 par. 10] Paul warns his Corinthian brethren of the deceptive power of their great adversary. He declares, "I fear that by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." {ST, May 18, 1882 par. 10} [ST, May 18, 1882 par. 11] He writes to his son Timothy, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils." {ST, May 18, 1882 par. 11} [ST, May 18, 1882 par. 12] In his second epistle to the Thessalonians, he warns them that the second advent of our Lord will be preceded by the working of Satan," with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved. And for this cause, God shall send them strong delusion, that they should believe a lie." {ST, May 18, 1882 par. 12} [ST, May 18, 1882 par. 13] Because the children of men reject the plainest teachings of his word, and trample upon his law, God leaves them to choose that which they desire. They spurn the truth, and he permits them to believe a lie. They refuse to yield to the convictions of the Holy Spirit, and Satan, transforming himself into an angel of light, leads them captive at his will. If men were but conversant with the word of God, and obedient to its teachings, they could not be thus deceived; but they neglect the great detector of fraud, and the mind becomes confused and corrupted by the deceptive arts of men, and the secret power of the father of lies. {ST, May 18, 1882 par. 13} [ST, May 18, 1882 par. 14] Men of intelligence are infatuated with Satanic sorcery as verily today as in the days of Paul. Thousands accept the opinion of the minister or obey the injunctions of the pope or priest, and neglect God's word and despise his truth. God would have his people learn their duty for themselves. The Bible declares his will to men, and it is as much our privilege and our duty to learn that will as it is that of ministers and popes and priests to learn it. What they can read from God's word, we can all read. {ST, May 18, 1882 par. 14} [ST, May 18, 1882 par. 15] When the Ephesian converts burned their books on magic, they showed that they hated what they had once loved, and loved what they had once hated. The light of truth, shinning into their minds, had convinced them of the unlawfulness of their arts, and had stirred their souls with abhorrence of their unholy deeds. Such a change is the best evidence of true conversion. {ST, May 18, 1882 par. 15} [ST, May 18, 1882 par. 16] A person may not be able to tell the exact time or place, or to trace all the chain of circumstances in the process of conversion; yet this does not prove him to be unconverted. Said Christ to Nicodemus, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth. So is every one that is born of the Spirit." Though the work of grace is silent and almost imperceptible, it may be fully as effective as when its operations are more apparent. But if the heart has been renewed by the Holy Spirit, the life will bear witness to the fact. "By their fruits ye shall know them." Light and darkness are not more distinct than are the state of the converted and the unconverted. A change will be seen in the character, the habits, the pursuits. The contrast will be clear and decided between what they have been and what they are. {ST, May 18, 1882 par. 16} [ST, May 18, 1882 par. 17] The world and the church have a right to expect such proof of true conversion as was given by the Ephesians,--proof that a new moral taste has been created. You may not have practiced sorcery, you may not have tampered with Spiritualism; but remember that "To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey." If you indulge in any practice forbidden in God's word, you have yielded obedience to Satan; you are his servant. {ST, May 18, 1882 par. 17} [ST, May 18, 1882 par. 18] Every unconverted man is fascinated, bewildered, by the bewitching power of the great deceiver. Paul wrote to the Galatians, "Who hath bewitched you, that ye should not obey the truth?" Every person who cherishes a known error, in faith or practice, is under the power of sorcery, and is practicing sorcery upon others. Satan employs him to mislead other souls. {ST, May 18, 1882 par. 18} [ST, May 18, 1882 par. 19] If we would indeed become children of God, we must renounce at once and forever, every sinful indulgence. We must close every avenue through which Satan may gain control of our thoughts or our affections. Many persons manifest determined hatred of some sins denounced in the word of God, while they at the same time indulge their favorite sin. Not so did the Ephesian converts. Their particular sin was magic. By this means Satan held them in his power. They might have been earnest and vigilant to correct other evils, but had they spared this one sin, they would erelong have yielded their faith. But they laid the axe to the root of the tree; they renounced the hidden things of darkness and destroyed that which had led them into sin. {ST, May 18, 1882 par. 19} [ST, May 18, 1882 par. 20] This incident, was placed on record as an important lesson for every age. The Ephesians directed their efforts against the very sin of which they were guilty. Have the people of God in this age acted in like manner? There are many who manifest supreme devotion to their money, their business or their houses and lands. The ambitious man worships fame or honor as his idol. The covetous man fosters covetousness. The sensualist is wedded to his lust. These love their cherished objects of pursuit more than they love God. They are idolaters. {ST, May 18, 1882 par. 20} [ST, May 18, 1882 par. 21] Those who venture to cherish the sin which they love best, are tampering with Satan's sorcery. The enchanting power of temptation has paralyzed conscience and blinded reason, so that they do not perceive their danger. The magical books have not been destroyed. {ST, May 18, 1882 par. 21} [ST, May 18, 1882 par. 22] When the truth, presented to the understanding, exerts its sanctifying power upon the heart, the sins which were once cherished will be put away, that Jesus may occupy the soul-temple. If covetousness has been indulged, it will be given up. If the love of the world has captivated the senses, a higher attraction will break its power. Deceit, falsehood, impurity, will be cleansed from the heart. He who maintains his allegiance to Christ, can render no service to Christ's bitterest foe. {ST, May 18, 1882 par. 22} [ST, May 18, 1882 par. 23] Many place themselves on the enchanted ground by frequenting scenes of amusement where fallen spirits congregate. Professing Christian, when you resort to the theater, remember that Satan is there, conducting the play as the master-actor. He is there to excite passion and glorify vice. The very atmosphere is permeated with licentiousness. Satan presides, also, at the masquerade and the dance; he throws around the card-table its bewitching power. Wherever an influence is exerted to cause men to forget their Creator, there Satan is at work, it matters not how innocent the guise under which he conceals his purpose. {ST, May 18, 1882 par. 23} [ST, May 18, 1882 par. 24] Many who cannot be attracted by the allurements of pleasure, are ensnared by the teachings of "science falsely so-called." These are led to extol human reason, above divine revelation; to exalt nature, and forget the God of nature. Is there no magic, no sorcery, going on around us? {ST, May 18, 1882 par. 24} [ST, May 18, 1882 par. 25] The press is now sending out books in great numbers, that teach the ignorant and unsuspecting how they may serve Satan. There are works breathing the poison of skepticism and infidelity. There are treatises on money-making, that fill thousands of minds with fancies and follies, that fire thousands with an insane desire to amass wealth. There are fascinating volumes, that portray with all the power of human eloquence the lives of those who have made fame their god. And outnumbering all other productions of the press, like the swarms of locusts that darkened the whole land, comes the flood of novels and romances, to cultivate in the youth a love-sick sentimentalism, to teach them that courtship and marriage are the great object of their existence, and to unfit them for the practical duties of a useful life. {ST, May 18, 1882 par. 25} [ST, May 18, 1882 par. 26] Satan is seeking by every means he can devise, to suggest doubts concerning the truth of God's word. Those who are naturally inclined to skepticism should, above all others, avoid everything that would strengthen this dangerous tendency. On the contrary, many read with avidity skeptical writings which exert such a deceptive, bewitching power that the reader seeks in vain to free the mind or purify the heart from the unholy spell. Evil angels, having once gained access, suggest doubts that human reasoning is powerless to remove. When God speaks to the soul, those who would be free will cut every tie that holds them under Satan's power. They will destroy that which so nearly proved their ruin, lest it prove the ruin of others. {ST, May 18, 1882 par. 26} [ST, May 18, 1882 par. 27] Many a work is highly prized for its wealth and beauty of language, when these are but a fair garment to conceal principles that in their native deformity would shock the reader. Those principles have led the author step by step away from God, from hope, and Heaven. Will they not exert the same influence upon the reader? The course of the Ephesians was the only safe course for them; it is the only safe course for you. Destroy these agencies of Satan. Put beyond your reach that which has power to seduce you. {ST, May 18, 1882 par. 27} [ST, May 18, 1882 par. 28] The authors of no small share of current literature are men who have lived in the atmosphere of vice, and who are slaves of passion. Poets of brilliant talents have perverted their powers to the service of Satan. Over all that is good, and pure, and noble, they have cast the darkness of their own base thoughts. They encourage dissipation and sanction vice. {ST, May 18, 1882 par. 28} [ST, May 18, 1882 par. 29] The bewildering brilliancy, the deceptive pathos, of many a gifted author, are Satan's bait to allure and destroy the souls of men. Many who are in no danger from the productions of the gross and sensual, are deceived by writers who virtually clothe Satan in angel's garments and make him a benefactor of the race. Such works are legion. {ST, May 18, 1882 par. 29} [ST, May 18, 1882 par. 30] Have the disciples of Christ burned the magical books? Have they made a decided change in their principles and habits of life? Have they separated themselves from the enchantments of the world? Those who, knowing their danger, will yet venture into places of worldly, demoralizing amusement, or who will poison the mind with the literary productions of the skeptic, or the sensualist, are guilty of presumption. God does not give his angels charge to keep those who choose to walk in forbidden paths. {ST, May 18, 1882 par. 30} [ST, May 18, 1882 par. 31] When in the way of duty we are brought into trial, as was Daniel in the king's court, we may be assured that God will preserve us. But if, through stubbornness, hardihood, or bravado, we place ourselves under the power of temptation, we shall fall, sooner or later. {ST, May 18, 1882 par. 31} [ST, May 18, 1882 par. 32] We are living at a time when Satan's power is great. "As a roaring lion, he walketh about, seeking whom he may devour." Anon, he will quell his roar to the faintest whisper, that he may deceive the unsuspecting by his hellish arts. The glories of the world are presented in glowing colors to fascinate the senses, to beguile unstable souls. What have professed Christians done to close every avenue whereby Satan can approach them? Have they given proof of the work wrought in them by the Holy Spirit? Have they erected barriers, firm and strong, between their soul and every earthly idol? {ST, May 18, 1882 par. 32} [ST, May 18, 1882 par. 33] The infidel, when converted, will abhor the books that led him to doubt the word of God. The dissolute man who has purified his soul by obedience to the truth, will not venture into the haunts of dissipation, from curiosity or habit. Neither will he permit his mind to dwell upon such scenes, portrayed in the pages of the sensualist. He will be awake to his danger, shunning temptation himself, and earnestly warning others of its bewitching power. Whatever the idol previously cherished, the converted man will not only resist evil, but will, so far as possible, place himself beyond the power of Satan. Again we would ask the followers of Christ, "Have you burned the magical books?" - {ST, May 18, 1882 par. 33} [ST, May 25, 1882 par. 1] May 25, 1882 Home Training--Its Importance and Results. - By Mrs. E. G. White. - "That our sons may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace." It should be the object of every parent to secure to his children a well-balanced, symmetrical character. This is a work of no small magnitude and importance. It will require earnest thought and prayer, no less than patient, persevering effort. A right foundation must be laid, a framework, strong and firm, erected, and then day by day the work of building, polishing, perfecting, must go forward. {ST, May 25, 1882 par. 1} [ST, May 25, 1882 par. 2] Upon the mother rests, to a great degree, the responsibility of the early training of her children. Did mothers but realize the importance of their mission, they would be much in secret prayer, presenting their children to Jesus, imploring his blessing upon them, and pleading for wisdom to discharge aright their sacred duties. Let the mother improve every opportunity to mold and fashion the disposition and habits of her children. Let her watch carefully the development of character, repressing traits that are too prominent, encouraging those that are deficient. Let her make her own life a pure and noble example to her precious charge. {ST, May 25, 1882 par. 2} [ST, May 25, 1882 par. 3] The mother should enter upon her work with courage and energy, relying constantly upon divine aid in all her efforts. She should never rest satisfied until she sees in her children a gradual elevation of character, until they have a higher object in life than merely to seek their own pleasure. Children should be taught at home to exert every faculty of mind or body. Thus they gain an understanding of their own capabilities, and at the same time strengthen and develop every power by calling it into action. {ST, May 25, 1882 par. 3} [ST, May 25, 1882 par. 4] Parents, your own home is the first field in which you are called to labor. The precious plants in the home garden demand your first care. To you it is appointed to watch for souls as they that must give account. Carefully consider your work, its nature, its bearing, and its results. Line upon line, precept upon precept, here a little and there a little you must instruct, warn, and counsel, ever remembering that your looks, words, and actions, have a direct bearing upon the future course of your dear ones. Your work is not to paint a form of beauty upon canvas, or to chisel it from marble; but to impress upon a human soul the image of the Divine. {ST, May 25, 1882 par. 4} [ST, May 25, 1882 par. 5] Mothers, will you not dispense with useless, unimportant labor for that which must perish with the using? Will you not seek to draw near to God, that his wisdom may guide and his grace assist you, in a work which will be as enduring as eternity? Aim to make your children perfect in character. Remember that such only can see God. {ST, May 25, 1882 par. 5} [ST, May 25, 1882 par. 6] I speak the more freely and earnestly, because I know that many parents are neglecting their God-given work. They are themselves far from purity and holiness. They do not see the defects of their children as they would if their own eyes were beholding and admiring the perfection of Christ's character. {ST, May 25, 1882 par. 6} [ST, May 25, 1882 par. 7] For Christ's sake, for the sake of your children, seek to conform your own life to the divine standard. Let nothing come in between you and your God. Be earnest, be patient and persevering, instant in season, out of season. Give your children intellectual culture, and moral training. Let their young hearts be fortified, with firm, pure principles. While you have the opportunity, lay the foundation for a noble manhood and womanhood. Your labor will be rewarded a thousand fold. {ST, May 25, 1882 par. 7} [ST, May 25, 1882 par. 8] You must make the Bible your guide, if you would bring up your children in the nurture and admonition of the Lord. Let the life and character of Christ be presented as the pattern for them to copy. If they err, read to them what the Lord has said concerning similar sins. There is need of constant care and diligence in this work. One wrong trait tolerated by parents, uncorrected by teachers, may cause the whole character to become deformed and unbalanced. Teach the children that they must have a new heart; that new tastes must be created, new motives inspired. They must have help from Christ; they must become acquainted with the character of God as revealed in his word. {ST, May 25, 1882 par. 8} [ST, May 25, 1882 par. 9] Family prayer receives too little interest and attention. In many cases, the morning and evening worship is little more than a mere form, a dull, monotonous repetition of set phrases in which the spirit of gratitude or the sense of need finds no expression. The Lord accepts not such service. But the petitions of a humble heart and contrite spirit he will not despise. The opening of our hearts to our Heavenly Father, the acknowledgment of our entire dependence, the expression of our wants, the homage of grateful love,--this is true prayer. When we come pleading the merits of Christ's blood, and trusting with implicit faith his promises, we shall secure the blessing of the Lord. {ST, May 25, 1882 par. 9} [ST, May 25, 1882 par. 10] Redeem the precious hours worse than wasted in talking of your troubles, or gossiping over the faults of others. Seek earnestly to God for help, and you will become strong in his strength. You may have Christ as a guest in your home. Be not satisfied merely to bear the name of Christians. Be in truth followers of Jesus. Let your hearts be warmed with his love. Make him your friend, your helper, your counselor. {ST, May 25, 1882 par. 10} [ST, May 25, 1882 par. 11] The most valuable rules for social and family intercourse, are to be found in the Bible. There is not only the best and purest standard of morality, but the most valuable code of politeness. Our Saviour's sermon on the mount contains instruction of priceless worth to old and young. It should be often read in the family circle, and its precious teachings exemplified in the daily life. The golden rule, "Whatsoever ye would that men should do to you, do ye even so to them," as well as the apostolic injunction, "In honor preferring one another," should be made the law of the family. Those who cherish the spirit of Christ, will manifest politeness at home, a spirit of benevolence, even in little things. They will be constantly seeking to make all around them happy, forgetting self in their kind attentions to others. This is the fruit which grows upon the Christian tree. {ST, May 25, 1882 par. 11} [ST, May 25, 1882 par. 12] Few realize the influence of the little things of life, upon the development of character. Mothers, cease to spend your time and strength for that which is merely attractive to the eye, but which does not minister to comfort or real happiness, and you will cut off a large share of the cares and worries that make you nervous and irritable, impolite and unchristian. The precious moments heretofore given to needless labor should be devoted to beautifying the souls of your children, teaching them how they may obtain the inward adorning, that meek and quiet spirit which God accounts of great price. {ST, May 25, 1882 par. 12} [ST, May 25, 1882 par. 13] If real politeness were practiced by all the followers of Christ, if obedience to the golden rule were made one of the corner-stones of Christian character, we would see fewer church-trials, less hardness and animosity between brethren. There would be no harsh, thoughtless words, no strife for the highest place. God's people will be tested. Every one will be exposed to the fierce fire of trial and temptation. If we would not be consumed as dross, we must have the love of God--the gold that has been tried--abiding in us. Now is the time to soften and subdue our rough, harsh traits of character. We must cherish kindness, forbearance, Christian integrity. Ungenerous criticism, hard speeches, questioning the motives of another, or magnifying his faults, open the door to Satan's temptations, and lead many away from God. The Holy Scriptures give us a safe and profitable rule for thought and conversation. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." If we would have our children practice kindness, courtesy, and love, we ourselves must set them the example. {ST, May 25, 1882 par. 13} [ST, May 25, 1882 par. 14] "Charity suffereth long, and is kind." It "thinketh no evil,"--another fruit borne on the tree of love. Our souls must be stayed upon God, imbued with his Spirit, if we learn these sacred lessons. Said the apostle, "Gird up the loins of your mind." If the thoughts are rightly disciplined, it will be a far less difficult task to control the feelings. Looking unto Jesus, the author and finisher of our faith, will give us courage, hope and constancy. Shall we not obey the teachings of God's word? Shall we not make it our guide and counselor? Shall we not devote time and thought to its perusal? How can Christians neglect the book in which God has revealed his will to men? Our children need help to understand the Scriptures. They should become acquainted with the life and character of Jesus, that they may love him, and choose to obey him. {ST, May 25, 1882 par. 14} [ST, May 25, 1882 par. 15] Parents and guardians must themselves maintain purity of heart and life, if they would have their children pure. They must give the needed instruction, and in addition to this, they must exercise unceasing watchfulness. Every day new thoughts are awakened in the minds of the young, new impressions made upon their hearts. The associations they form, the books they read, the habits they cherish--all must be guarded. The interests of your children, for this life and the next, are at stake. "What now you do, you know not, But shall hereafter know, When the seeds your hands are sowing, To a ripened harvest grow." {ST, May 25, 1882 par. 15} [ST, May 25, 1882 par. 16] When you stand before the great white throne, then your work will appear as it is. The books are opened, the record of every life made known. Many in that vast company are unprepared for the revelations made. Upon the ears of some, the words will fall with startling distinctness, "Weighed in the balance, and found wanting." To many parents the Judge will say in that day, "You had my word, plainly setting forth your duty. Why have you not obeyed its teachings? Knew ye not that it was the voice of God? Did I not bid you search the Scriptures, that you might not go astray? You have not only ruined your own souls, but by your pretensions to godliness you have misled many others. You have no part with me. Depart, depart!" {ST, May 25, 1882 par. 16} [ST, May 25, 1882 par. 17] Another class stand pale and trembling, trusting in Christ, and yet oppressed with a sense of their own unworthiness. They hear with tears of joy and gratitude the Master's commendation. The days of incessant toil, of burden-bearing, and of fear and anguish, are forgotten, as that voice, sweeter than the music of angel harps, pronounces the words, "Well done, good and faithful servants, enter ye into the joy of your Lord." There stand the host of the redeemed, the palm branch of victory in their hand, the crown upon their head. These are the ones who by faithful, earnest labor, have obtained a fitness for Heaven. The life-work performed on earth is acknowledged in the heavenly courts as a work well done. {ST, May 25, 1882 par. 17} [ST, May 25, 1882 par. 18] With joy unutterable, parents see the crown, the robe, the harp, given to their children. The days of hope and fear are ended. The seed sown with tears and prayers may have seemed to be sown in vain, but their harvest is reaped with joy at last. Their children have been redeemed. {ST, May 25, 1882 par. 18} [ST, May 25, 1882 par. 19] Fathers, mothers, shall the voices of your children swell the song of gladness in that day? - {ST, May 25, 1882 par. 19} [ST, May 25, 1882 par. 1] May 25, 1882 At the Southern Camp-Meeting. - Accompanied by W. C. White and Sister Mary A. Davis, I reached the grounds, Thursday, May 4, at 10 P. M. We found a neat, commodious tent, conveniently fitted up for us during our stay on the ground. {ST, May 25, 1882 par. 1} [ST, May 25, 1882 par. 2] At the 9 o'clock meeting on Friday morning, I tried to present before our people the importance of the occasion. This holy convocation affords a precious opportunity to draw near to God. We should improve this privilege to search our own hearts, to compare our life and character with the divine law, and see what would hinder the Spirit of God from abiding with us. We should begin the meeting aright, that God may impart to us his blessing. We must carefully shun any violation of the Sabbath, making all needful preparation on Friday. We are not to consult our own pleasure or convenience, but to consider how we can best honor our Creator. {ST, May 25, 1882 par. 2} [ST, May 25, 1882 par. 3] One day in the week God claims as his own; he has set it apart for religious worship, and has commanded man, "In it thou shalt not do any work." He will not grant his blessing to those who willfully trample upon his holy day. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." {ST, May 25, 1882 par. 3} [ST, May 25, 1882 par. 4] The Lord gave the children of Israel explicit instructions prohibiting unnecessary labor upon the Sabbath. "Tomorrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will bake today, and seethe that which ye will seethe." Carelessness in the observance of the Sabbath has crept in among us as a people. Many have sought to please themselves rather than to honor God. If we would enjoy the blessing of the Lord, the Sabbath-day must be kept holy. All cooking should be done on Friday. On the camp-ground, when the mornings are cool, hot water or hot gruel should be provided. In winter, at our homes, the food previously cooked should be warmed before it is eaten. In warm weather this is unnecessary. Divine mercy has directed that the sick and suffering should be cared for; the labor required to do this is a work of necessity, and no violation of the Sabbath. {ST, May 25, 1882 par. 4} [ST, May 25, 1882 par. 5] At our annual gatherings we assemble to seek the Lord, to humble ourselves before him, to search diligently our own hearts, and to learn whether we are in the faith. How inconsistent for us, on such an occasion, to make eating and drinking our chief business. The one day in seven, which God has sanctified, should be observed in accordance with the commandment. {ST, May 25, 1882 par. 5} [ST, May 25, 1882 par. 6] If we would preserve health and clearness of mind, we should eat temperately of plain, wholesome food. Those who have been accustomed to eat three meals would experience benefit from taking only two meals of simple food, prepared in a simple manner. If we had bread and water only, we should receive it with thankfulness; but we are not yet compelled to confine ourselves to this restricted diet. I am convinced, however, that very many would find it a great advantage to partake of a much plainer diet on the Sabbath than on the working days of the week. {ST, May 25, 1882 par. 6} [ST, May 25, 1882 par. 7] The violation of the fourth commandment is not confined to the preparation of food. Many carelessly put off blacking their boots, and shaving, until after the beginning of the Sabbath. This should not be. If any neglect to do such work on a working day, they should have respect enough for God's holy time to let their beards remain unshaven, their boots rough and brown, until the Sabbath is past. This might help their memory, and make them more careful to do their own work on the six working days. {ST, May 25, 1882 par. 7} [ST, May 25, 1882 par. 8] At every camp-meeting, instruction should be given on all these points. How can we expect the special blessing of God, unless we shun with abhorrence the smallest sin. We should choose to suffer inconvenience, loss, or privation, rather than disregard the instructions of the Lord. Our lack of spirituality has been caused by our own course. We have gradually and insensibly chosen to please ourselves instead of seeking to honor God. Christian perfection consists in the complete harmony of our will with the will of our Creator. The inhabitants of Heaven find, in obeying the will of God, their joy and blessedness. {ST, May 25, 1882 par. 8} [ST, May 25, 1882 par. 9] Let every family of Seventh-day Adventists honor God by a strict regard for his law. The children should be taught to respect the Sabbath. On the day of preparation, clothing should be put in proper repair, shoes polished, baths taken. Then around the family altar all should wait to welcome God's holy day, as they would watch for the coming of a dear friend. {ST, May 25, 1882 par. 9} [ST, May 25, 1882 par. 10] To the praise of God, I would say that my words upon this point met a response in the hearts of the people. Our restaurant table was well furnished, yet free from extravagance. On Friday, all needful preparation was made, so that the least work was performed on the Sabbath that I have seen at camp-meeting for many years. The plain, wholesome food was eaten with a relish. Only two meals a day were prepared at the restaurant, and those in charge had an opportunity to attend nearly all, if not all, the meetings. {ST, May 25, 1882 par. 10} [ST, May 25, 1882 par. 11] For two mornings I observed that while the five o'clock meetings were in session, our sisters were busily engaged in preparing breakfast, but after this I was gratified to see that nearly all were present in the tent. These meetings were intensely interesting. There was no great excitement, but a steady advance in spiritual strength. The people were hungry for the bread of life. I have never attended a meeting where there seemed to be a stronger desire to learn, and to profit by the instruction received, than at this meeting. Oh, how much easier to labor where the people put forth earnest efforts to help themselves! Most encouraging testimonies were borne. I received precious blessings as I sought to present some practical points of truth in a few minutes' talk. And it was encouraging to learn from the testimonies borne, that our brethren and sisters gathered up these gleams of light, and purposed to make the best use of them. {ST, May 25, 1882 par. 11} [ST, May 25, 1882 par. 12] Our meetings were a great blessing to myself as well as to the people. So deep was the affliction experienced in the loss of my husband, that I have felt I had received my death-wound. And as I saw our people drifting away from God, into the current of worldliness and pleasure-loving, and neglecting the light which God has permitted to shine upon them, it caused me far deeper grief than the death of my children and my husband. I had no rest day nor night. {ST, May 25, 1882 par. 12} [ST, May 25, 1882 par. 13] I longed for peace. I longed for the burden to be lifted from me. I had in faithful testimony reproved, warned, and counseled. I could do no more. I was powerless to correct the existing evils. I had feared to attend the southern camp-meeting; I hardly dared test my strength by the labor which I should be called to perform; but from the first day I felt that the Lord was sustaining me. The everlasting arms were my support. When standing before the people, I was conscious of a strength not my own. I was but the instrument; God spoke to the people through clay. The burden which had weighed me down, was removed. Peace, like a river, flowed into my soul. I was cheerful, yea, joyful, in God. Thus has the Lord in mercy often helped me in time past, as I have labored for the salvation of souls. Peace and joy continued with me through the meeting. My wakeful hours at night were spent in communion with God. I felt that a risen Saviour pleads in our behalf, at the right hand of the Father. Because Jesus lives, we live also; he in us, and we in him. {ST, May 25, 1882 par. 13} [ST, May 25, 1882 par. 14] On the Sabbath, we invited all those to come forward who desired to reach a higher standard in their religious life, and also those who desired, for the first time, to give their hearts to Jesus. A large part of our number at once responded, and we had a season of confession, prayer, and humiliation, before God. This meeting was timely; it seemed to break the spell of coldness and worldliness, and, from this point, there was steady advancement. {ST, May 25, 1882 par. 14} [ST, May 25, 1882 par. 15] I was strengthened to speak to the people ten times during the meeting, besides several short talks of from fifteen to forty minutes, in the social gatherings. In addition to this, I wrote not less than one hundred pages, during the ten days we were upon the ground. {ST, May 25, 1882 par. 15} [ST, May 25, 1882 par. 16] Of many interesting features of the meeting, I have not space here to write. The Bible-classes were productive of much good, in directing the minds of our people to the contemplation of Scripture truth. The meetings held specially for the youth and children, were among the best of the series. At all these yearly gatherings, special attention should be given to the spiritual interests of the young. Earnest labor should be put forth in their behalf. {ST, May 25, 1882 par. 16} [ST, May 25, 1882 par. 17] On the last Sunday, I spoke in the five o'clock morning prayer-meeting upon the importance of cherishing faith. We must not allow our minds to be led into the channel of unbelief. If we talk of our doubts, we shall always find doubts to express. If we talk faith, we shall have faith, hope, and courage, in the Lord. {ST, May 25, 1882 par. 17} [ST, May 25, 1882 par. 18] Sunday afternoon, I spoke to a good congregation on the subject of temperance, and in the evening continued the same subject, before a larger company. The Lord gave me strength and freedom. To his name be all the glory. After the exertion of this day, we slept about two hours, and then arose to prepare for our homeward journey, leaving the camp-ground at three o'clock, Monday morning. {ST, May 25, 1882 par. 18} [ST, May 25, 1882 par. 19] I returned from this meeting with improved health, increased courage, and renewed hope, and with the peace of Christ abiding in my heart. As I look back at my condition of health a few weeks since, and then see what the Lord has wrought for me, I can hardly find language to express my gratitude to God. In every emergency he has sustained me. I fear that my faith has not always been as strong as it should have been. The waves of affliction had almost gone over my head. But the Lord has again revealed himself in power to me, and I will cast all my care upon him who careth for me. To me this camp-meeting has been one of the best I ever attended. {ST, May 25, 1882 par. 19} [ST, May 25, 1882 par. 20] Dear brethren and sisters who shall assemble in our camp-meetings, Jesus will do great things for us, if we will faithfully perform our duty. We must yield our will to the will of God. We must honor the Lord by obeying all his commandments, even in what we term little things. The truth, like its divine Author, is unchangeable in its requirements, the same yesterday, today, and forever. It is not in harmony with the traditions of men, it does not conform to their opinions. The truth has ever brought a separation between God's people and the world. But if our position in former years, as a peculiar people, was approved of God, how does he regard our present position? Have we gained in spirituality since we departed from our early simplicity? "Ye are living epistles, known and read of all men." It was our Saviour's mission to "purify unto himself a peculiar people, zealous of good works." To his disciples he says, "Ye are the light of the world." And the apostle Paul declares, "We are a spectacle to the world, to angels, and to men." {ST, May 25, 1882 par. 20} [ST, May 25, 1882 par. 21] Every person will reveal in his life all the faith that he possesses. Our dress, our conversation, our house, our associates, all bear testimony to the world with greater force than words can have. "Faith is made perfect by works,""but faith without works is dead." We profess to be giving to the world the last message of mercy. Is our daily life in harmony with our profession? {ST, May 25, 1882 par. 21} [ST, May 25, 1882 par. 22] A form of godliness is popular in the world. A profession of Christianity costs little. There are but few who choose the way of self-denial, the way of the cross. A few, only, with the apostle, bear about in their bodies the marks of the Lord Jesus, desiring to know nothing but Christ, and him crucified. But God's blessing will attend the faithful few. He will make them channels of light to the world. {ST, May 25, 1882 par. 22} [ST, May 25, 1882 par. 23] Those who conduct our camp-meetings should from the very beginning of each meeting, teach others how to work. This is wise generalship. The labor should not be permitted to come wholly upon the ministers, for this will deprive the people of the education which they need. They should feel that a responsibility rests upon them to engage in the meetings in the tents. There is work that all can do, and should do to help others, and in doing thus they help themselves. The reason why so many are dying spiritually is that they are slothful servants, do-nothings. Would they go to work, they would increase in spiritual strength. {ST, May 25, 1882 par. 23} [ST, May 25, 1882 par. 24] The work before us is great. Probation is soon to close. The wrath of God is about to be poured upon the earth. The sweet voice of mercy will soon cease to be heard. Every servant of the True Shepherd will realize the perils of this time, and will labor earnestly to bring souls to Christ. We must not depend on theory. The most conclusive arguments are not sufficient in themselves. Our only hope is to reach the people through God. The Bible is the sure word of prophecy, whereunto we do well that we take heed; but those who labor in word and doctrine must have a vital connection with God, a deep and living experience. While clear and convincing arguments appeal to the understanding, the Spirit of God abiding in the heart of the minister, must speak to the hearts of those who hear. {ST, May 25, 1882 par. 24} [ST, May 25, 1882 par. 25] As a rule, ministers are too formal. We must show the people that we are in earnest, not merely in the desk, but out of the desk; that we fully and solemnly believe the truths we preach. If we wish them to feel, we must feel ourselves. Some ministers are adopting the customs of other churches, copying their habits and manner of labor. With many, pulpit preaching is mechanical, a mere trade. They do not kindle their taper at the divine altar. They do not have the unction from on high. The shepherds of the flock should be earnest, vigilant, and active now; the end is nearer than when we first believed. The people have a right to ask, Watchman, what of the night? Satan would have them sleep until the time for the salvation of sinners is past. Let the trumpet give a certain sound. {ST, May 25, 1882 par. 25} [ST, May 25, 1882 par. 26] Let not our camp-meetings be occasions for visiting and feasting. They should be occasions of heart-searching, deep humiliation, earnest, agonizing prayer. The judgments of God are about to fall upon the unsheltered head of the sinner. We have no time now to seek worldly honor, no time to exalt self, to indulge pride or ambition. "Our God shall come, and shall not keep silence. A fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth that he may judge his people." How shall we stand in that day when heaven and earth shall hear the voice of God calling to judgment? {ST, May 25, 1882 par. 26} [ST, May 25, 1882 par. 27] When each thought, and word, and motive, is revealed as it stands registered in the books of Heaven, when every soul shall be tried by the one perfect standard, the law of God, how will our case stand? When God makes inquisition for the blood of souls, when the undershepherds gather with their flocks around the great white throne, where will those stand with whom we have been associated, whom we have influenced? In that day, may it be seen that we have done well the work committed to our hands. May our voices swell the glad chorus. E. G. White. - {ST, May 25, 1882 par. 27} [ST, June 8, 1882 par. 1] June 8, 1882 Skepticism--Its Cause and Cure. - By Mrs. E. G. White. - The present age is marked by an alarming prevalence of infidel and atheistic tendencies. To successfully resist the tide of evil, God's people should give diligent heed to the instruction and counsel of his word. Its precious examples of faith, its warnings against unbelief, will, if rightly heeded, arm us with divine power to repel the attacks of Satan. {ST, June 8, 1882 par. 1} [ST, June 8, 1882 par. 2] The healing of the impotent man at Bethesda has a lesson of priceless worth to every Christian, a lesson of solemn and fearful import to the unbelieving and the skeptical. As the paralytic lay beside the pool, helpless and well-nigh hopeless, Jesus drew near and asked, in tones of pity, "Wilt thou be made whole?" Be made whole!--this had been the burden of his desire and prayers for long, weary years. With trembling eagerness he told the story of his efforts and disappointments. No friend was at hand to bear him with sturdy arm into the healing fountain. His agonizing appeals for help fell unheeded; all around him were those who sought for their own loved ones the coveted boon. When at the troubling of the waters he painfully sought to reach the pool, another would be hurried down before him. {ST, June 8, 1882 par. 2} [ST, June 8, 1882 par. 3] Jesus looked upon the sufferer, and said, "Arise, take up thy bed, and walk." There was no assurance of divine help, no manifestation of miraculous power. What marvel, had the man made answer, "It is impossible! How can I be expected now to use my limbs, that have not obeyed my will for thirty-eight years?" From a merely human stand-point, such reasoning would appear consistent. The sufferer might have given place to doubt, and thus have permitted that God-given opportunity to pass unimproved. But no; without a question, he seized his only chance. As he attempted to do what Christ had commanded, strength and vigor came; he was made whole. {ST, June 8, 1882 par. 3} [ST, June 8, 1882 par. 4] Would you, doubting reader, receive the blessing of the Lord? Cease to question his word and distrust his promises. Obey the Saviour's bidding, and you will receive strength. If you hesitate, to enter into a discussion with Satan, or to consider the difficulties and improbabilities, your opportunity will pass, perhaps never to return. {ST, June 8, 1882 par. 4} [ST, June 8, 1882 par. 5] The miracle at Bethesda should have convinced all beholders that Jesus is the Son of God. But the Jews desired only a pretext for unbelief, and it was not hard to find what they sought. At Christ's command, the paralytic had borne away the simple mat on which he had lain; and now Satan, ever ready with his insinuations, suggested that this act might be construed into a violation of the Sabbath. The Jews had perverted this sacred rest-day from its original design by their customs and traditions, making its observance a burden rather than a blessing. It was hoped that a controversy on this point would destroy the faith inspired in some hearts by our Saviour's act of healing. {ST, June 8, 1882 par. 5} [ST, June 8, 1882 par. 6] As the restored one went on his way with quick, elastic step, his pulses bounding with the vigor of renewed health, his countenance glowing with hope and joy, he was met by the Pharisees, who told him, with an air of great sanctity, that it was not lawful to carry his bed on the Sabbath day. There was no rejoicing at the deliverance of that long-imprisoned captive, no grateful praise that One was among them who could heal all manner of disease. Their traditions had been disregarded, and this closed their eyes to all the evidence of divine power. {ST, June 8, 1882 par. 6} [ST, June 8, 1882 par. 7] Bigoted and self-righteous, they would not admit that they could have misapprehended the true design of the Sabbath. Instead of criticising themselves, they chose to condemn Christ. We meet with men of the same spirit today, who are blinded by error, and yet flatter themselves that they are right, and all who differ from them are in the wrong. {ST, June 8, 1882 par. 7} [ST, June 8, 1882 par. 8] The man on whom the miracle had been wrought, entered into no controversy with his accusers. He simply answered, "He that had power to make me whole, the same said unto me, Take up thy bed, and walk." The Pharisees, pretending ignorance, still urged, "What man is that which said unto thee, Take up thy bed, and walk?" It was their policy to question and cavil, that they might perplex and entangle him, and lead him to doubt, or else cast discredit upon his testimony. {ST, June 8, 1882 par. 8} [ST, June 8, 1882 par. 9] When the Jews were informed that it was Jesus of Nazareth who had performed the miracle of healing, they openly sought to put him to death, "because he had done these things on the Sabbath day." These pretentious formalist were so full of zeal for their own traditions, that to sustain them they were ready to violate the law of God! {ST, June 8, 1882 par. 9} [ST, June 8, 1882 par. 10] To their charges, Jesus replied calmly, "My Father worketh hitherto, and I work. Through the operations of nature, and by the ministration of angels, God is constantly working to sustain and bless humanity. I am working in perfect harmony with my father." This answer furnished another pretext to condemn him. Murder was in their hearts, and they waited only for a plausible excuse to take his life. But Jesus steadily continues to assert his true position. "The Son can do nothing of himself but what he seeth the Father do. Whatsoever things he doeth, these also doeth the Son likewise. The Father loveth the Son, and showeth him all things that he himself doeth." {ST, June 8, 1882 par. 10} [ST, June 8, 1882 par. 11] Ample evidence had been presented, on which to base their faith in Christ, yet all who desired to doubt and cavil found opportunity. And what was the occasion of that murderous outbreak against Christ? A poor sufferer had been made whole! No better excuse have the cavilers of our time. God works through whom he will, by ways and means of his own choosing; but there are ever some to act the part of the criticising Pharisees. They cannot deny that the power of God is manifested through his servants; but still, in some points, the work does not accord with their ideas. If with their finite judgment they can find but the semblance of an excuse, they are free to challenge and disbelieve. {ST, June 8, 1882 par. 11} [ST, June 8, 1882 par. 12] In the carrying forward of his work in the earth, and the manifestation of his power, God does not consult the will or imperfect judgment of men. His plans and methods may be directly opposite to those approved by human wisdom. If men would criticise and condemn the Saviour's work, when they had such evidence of divine power as the miracle at Bethesda, can we wonder that they criticise and condemn those through whom he works today? Unbelief will always find an excuse for its existence. God designs that men shall believe, not because there is no possibility of doubt, but because there is abundant evidence for faith. Christ bade the Pharisees, "Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." The Jewish teachers professed to be expounders of God's word; but had they prayerfully studied and rightly understood its teachings, they would not have substituted their own traditions for the law of Jehovah. {ST, June 8, 1882 par. 12} [ST, June 8, 1882 par. 13] The Saviour continued, "Ye will not come unto me, that ye might have life." "Had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings how shall ye believe my words?" Those who begin by doubting and disbelieving the Old Testament, will come to doubt and disbelieve the New. We cannot afford to slight or neglect any of the provisions of God's grace, any of the manifestations of his Spirit. Those who do not gratefully accept and improve the warnings, counsel, or reproofs of divine mercy, will little by little come to regard them with indifference. They feel that it is optional with themselves to receive or reject the light from Heaven. Like the Jews in Christ's day, they reject the clearest evidence, because they find some pretext for doubt, something to criticise. {ST, June 8, 1882 par. 13} [ST, June 8, 1882 par. 14] Thus are many in their pride and self-conceit placing themselves where no divine influence can reach them. By persistently cherishing doubt, they lose all power to believe. The Holy Spirit is slighted until its influence is no longer felt. Thus is cut off the means by which God has chosen to communicate with men. He has in reserve no more potent agency through which to reach them. In their own estimation, they are wiser than their Creator. Light has become darkness to them, and how great is that darkness! {ST, June 8, 1882 par. 14} [ST, June 8, 1882 par. 15] The word of God is looked upon with distrust for the same reason as was its Author--because it reproves and condemns sin. Those who are unwilling to obey its requirements, endeavor to overthrow its authority. Many read the Bible, or listen to its words as presented from the sacred desk, merely to find fault with the Scriptures or with the sermon. Not a few become infidels, simply through their willful neglect of duty. Others are led to adopt skeptical principles from pride or indolence. They do not love close application. They will not put forth the effort necessary to accomplish anything noble or really useful. But they desire to be thought sharp and critical, to secure a reputation for superior wisdom. Turning their attention to the Bible, they find much which the finite mind, unenlightened by the wisdom from above, is powerless to comprehend, and they begin to doubt and cavil. {ST, June 8, 1882 par. 15} [ST, June 8, 1882 par. 16] The indolent man invites Satan's temptations, while those who are actively engaged in some useful calling have neither time nor inclination to cherish doubts or indulge repining. Adam in holy Eden was commanded to labor, and he found in this employment one of the greatest blessings of his sinless existence. If the would-be skeptics of our time would apply themselves to honest, useful toil, they would enjoy improved spiritual as well as physical health. {ST, June 8, 1882 par. 16} [ST, June 8, 1882 par. 17] Many consider it a virtue to doubt; and they delight in finding something in the Scriptures to puzzle the minds of others. They do not realize that they are thus entangling themselves in the snare of the fowler. There is a bewitching power in skepticism. Unbelief and stubbornness usually go hand in hand. When a man has once yielded to this deception of Satan, it will be found well-nigh impossible to break the spell. {ST, June 8, 1882 par. 17} [ST, June 8, 1882 par. 18] There are some who at first criticise and reason on the wrong side, from a mere love for controversy. But having openly expressed unbelief, they feel that they must maintain their position. Thus they unite with the ungodly, and close to themselves the gates of Paradise. {ST, June 8, 1882 par. 18} [ST, June 8, 1882 par. 19] We encounter skeptics not only in the world, but in the church. When the people of God assemble to worship him, there Satan intrudes his presence. Wherever there is a religious interest, there the poor souls that have been entangled in his snare may be found zealously working for their master. On almost every camp-ground may be seen little groups gathered here and there, eagerly listening to what some doubter or infidel has to say. Here the skeptic is in his element. He delights to talk. He has studied the Bible with the sole object of finding passages which he can use to trouble and perplex other minds. Some Christians feel it their duty to defend the word of God, and they enter into controversy with the skeptic--rather with Satan and his angels, who speak through him. This is just what the Prince of darkness and his agents desire. The infidel has nothing to lose, however the discussion may terminate; but the Christian suffers an immeasurable loss when his confidence in God's word is lessened. {ST, June 8, 1882 par. 19} [ST, June 8, 1882 par. 20] These scoffers at sacred things may utter many sharp, witty, apt sayings, but "the poison of asps is under their lips." The father of lies lends them his power and his Satanic cunning. Christians should avoid controversy with these men. We may feel that we are in no danger from their influence, but others will gather about to listen, and some soul may be led into the path of doubt and skepticism. Treat them kindly, but give them no opportunity to parade their infidelity. Give no place for Satan to insinuate his presence. Do not take one step on the enemy's ground. {ST, June 8, 1882 par. 20} [ST, June 8, 1882 par. 21] God would have his people shun the society of infidels, atheists, and spiritualists. He has warned us of their character and their fate: "The fool hath said in his heart, There is no God." "He that turneth away his ear from hearing the law, even his prayer shall be abomination." "The transgressors shall be destroyed together; the end of the wicked shall be cut off." {ST, June 8, 1882 par. 21} [ST, June 8, 1882 par. 22] Satan will endeavor to destroy the faith of every follower of Christ. He comes to some as a roaring lion. To others he appears in angel garments, his voice subdued to the gentlest whisper. Our only safety is to cling with unwavering faith to the word of God, and promptly and resolutely to shun whatever that word condemns, it matters not how pleasing its appearance, or how specious its pretenses. {ST, June 8, 1882 par. 22} [ST, June 8, 1882 par. 23] There are some professed Christians who are always weak, always desponding. They permit themselves to be constantly harassed by doubts, and seem to think they must always remain in this condition. These persons might be free, did they but realize their danger, and put forth an effort to escape from the snare of Satan. Let them cease to give utterance to their doubts. Every unbelieving word strengthens their own tendency to doubt, and plants the evil seed in the minds of others. Whatever we choose to sow, that we must reap. If the farmer sows wheat, he will reap wheat. If he sows thistle seed, his harvest will consist only of thistles. {ST, June 8, 1882 par. 23} [ST, June 8, 1882 par. 24] Light and darkness, truth and error, are before us. We are free to choose. God will never remove all excuse for unbelief. Those who look for hooks to hang their doubts upon, will find them close at hand. It is far easier to suggest doubts than to inspire faith. Because the natural heart is at enmity with God, a greater effort is required to believe than to doubt the word of the Most High. And Satan himself opposes everything that would strengthen faith. {ST, June 8, 1882 par. 24} [ST, June 8, 1882 par. 25] There is one course which all must pursue who honestly desire to be freed from doubts. They are cherishing some indulgence forbidden by the word of God, or neglecting some duty enjoined therein. Let those who complain that they walk in darkness, give heed to the light which already shines upon them, and they will receive greater light. Let them do every duty which has been made plain to their understanding, and they will be enabled to understand and perform those of which they are now in doubt. "If any man will do His will, he shall know of the doctrine." - {ST, June 8, 1882 par. 25} [ST, June 15, 1882 par. 1] June 15, 1882 "The Fear of the Lord Tendeth to Life." - By Mrs. E. G. White. - "Wisdom's ways are ways of pleasantness, and all her paths are peace." {ST, June 15, 1882 par. 1} [ST, June 15, 1882 par. 2] The opinion is widely held, that spirituality and devotion to God are detrimental to health. While this conclusion is radically false, it is not without apparent foundation. Many who profess to be Christians are ever walking under a cloud. They seem to think it a virtue to complain of depression of spirits, great trials, and severe conflicts. {ST, June 15, 1882 par. 2} [ST, June 15, 1882 par. 3] But these persons do not correctly represent the religion of the Bible. So far from being antagonistic to health and happiness, the fear of the Lord lies at the foundation of all real prosperity. "What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile; depart from evil, and do good, seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cry and the Lord heareth, and delivereth them out of all their troubles." {ST, June 15, 1882 par. 3} [ST, June 15, 1882 par. 4] The consciousness of right-doing, is the best medicine for diseased bodies and minds. He who is at peace with God has secured the most important requisite to health. The blessing of the Lord is life to the receiver. The assurance that the eye of the Lord is upon us, and his ear open to our prayer, is a never-failing source of satisfaction. To know that we have an all-wise friend, to whom we can confide all the secrets of the soul, is a privilege which words can never express. {ST, June 15, 1882 par. 4} [ST, June 15, 1882 par. 5] The gloom and despondency supposed to be caused by obedience to God's moral law, is often attributable to disregard of his physical laws. Those whose moral faculties are beclouded by disease, are not the ones to rightly represent the Christian life, to show forth the joys of salvation, or the beauties of holiness. They are too often in the fire of fanaticism, or the water of cold indifference or stolid gloom. {ST, June 15, 1882 par. 5} [ST, June 15, 1882 par. 6] The Saviour of mankind declared, "I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life;" and he bade his disciples, "Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven." It is the duty of every Christian to follow closely the example of Christ; to cultivate peace and hope and joy, which will be manifested in unfeigned cheerfulness, and habitual serenity. Thus may they shed light upon all around them, instead of casting the dark shadow of discouragement and gloom. {ST, June 15, 1882 par. 6} [ST, June 15, 1882 par. 7] Many are constantly craving excitement and diversion. They are restless and dissatisfied when not absorbed in mirth, frivolity, and pleasure-seeking. These persons may make a profession of religion, but they are deceiving their own souls. They do not possess the genuine article. Their life is not hid with Christ in God. They do not find in Jesus their joy and peace. {ST, June 15, 1882 par. 7} [ST, June 15, 1882 par. 8] The vain and trifling amusements of the world may divert for a time, but when the excitement is past, when the mind reflects, and conscience arouses and makes her voice heard, then the pleasure-seeker feels how powerless are his pursuits to give health to the body or peace to the soul. {ST, June 15, 1882 par. 8} [ST, June 15, 1882 par. 9] Undue excitement is invariably followed by corresponding depression. Transgression yields only disappointment and remorse. Those who walk in the path of wisdom and holiness, will not be troubled with vain regrets for their misspent hours; they will not need to plunge into the round of gayety or dissipation to banish gloomy or harassing thoughts. Useful, active labor that quickens the circulation and gives strength to the muscles, will also give tone and vigor to the mind, and will prove a most effective agent in the restoration of health. {ST, June 15, 1882 par. 9} [ST, June 15, 1882 par. 10] The religion of Christ is first pure, then peaceable, full of righteousness and good fruits. Such religion is needed in the world today. Many young persons who profess to be followers of Christ, are indulging in romantic sentimentalism which is deteriorating in its influence, and dangerous in its tendency. They indulge day-dreaming and castle-building, and thus squander their precious hours, and unfit themselves for usefulness. {ST, June 15, 1882 par. 10} [ST, June 15, 1882 par. 11] With great self-complacency many flatter themselves that if circumstances were only favorable they would do some great and good work. They do not view things from a correct stand-point. They have lived in an imaginary world, and have been imaginary martyrs, and imaginary Christians. Their character is destitute of sterling virtue, and real stamina. {ST, June 15, 1882 par. 11} [ST, June 15, 1882 par. 12] Young ladies of this class sometimes imagine that they possess exquisite delicacy and refinement of character, and a keenly sensitive nature, which must receive sympathy and encouragement from all around them. They put on an appearance of langour and indolent ease, and imagine that they are not appreciated. These sickly fancies are an injury to themselves and to others. {ST, June 15, 1882 par. 12} [ST, June 15, 1882 par. 13] Despondent feelings are frequently the result of undue leisure. Idleness gives time to brood over imaginary sorrows. Many who have no real trials or hardships in the present, are sure to borrow them from the future. If these persons would seek to lighten the burdens of others, they would forget their own. Energetic labor that would call into action both the mental and physical powers, would prove an inestimable blessing to mind and body. {ST, June 15, 1882 par. 13} [ST, June 15, 1882 par. 14] Invalids should not allow themselves to sink down into a state of inaction. This is highly detrimental to health. The power of the will must be asserted; aversion to active exercise, and the dread of all responsibility must be conquered. They can never recover health, unless they shake off this listless, dreamy condition of mind, and arouse themselves to action. {ST, June 15, 1882 par. 14} [ST, June 15, 1882 par. 15] There is much deception practiced under the cover of religion. Passion controls the minds of many who flatter themselves that they have reached high spiritual attainments. Their experience consists of idle fancies and love-sick sentimentalism, rather than of purity and true goodness. {ST, June 15, 1882 par. 15} [ST, June 15, 1882 par. 16] The mind should be trained to look away from self, to dwell upon themes which are elevated and ennobling. Let not the precious hours of life be wasted in dreaming of some great work to be performed in the future, while the little duties of the present are neglected. {ST, June 15, 1882 par. 16} [ST, June 15, 1882 par. 17] The heart must be in the work or it will drag heavily; whatever it may be. The Lord tests our ability by giving us small duties to perform. If we turn from these with contempt or dissatisfaction, no more will be intrusted to us. If we take hold of them with cheerfulness, and perform them well, greater responsibilities will be committed to our trust. {ST, June 15, 1882 par. 17} [ST, June 15, 1882 par. 18] Talents have been committed to us, not to be squandered, but to be put out to the exchangers, that at the Master's coming he may receive his own with usury. These talents have not been unjustly distributed. God has dispensed his sacred trusts according to the known ability of his servants. "To every man his work." {ST, June 15, 1882 par. 18} [ST, June 15, 1882 par. 19] As he bestows his gifts upon each, he expects from each a corresponding return. If we faithfully perform our duty, the amount intrusted to us will be increased, be it large or small. All who thus prove their fidelity, will be accounted as wise stewards, and will be intrusted with the true riches, even the gift of everlasting life. {ST, June 15, 1882 par. 19} [ST, June 15, 1882 par. 20] "No man liveth to himself." True happiness will not be found by those who live merely for self-gratification. He who would secure the highest, and most satisfactory enjoyment of this life, as well as a right hold upon the future immortal life, must make it his highest aim to glorify God, and do good to his fellow-men. "Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall be thy rearward. {ST, June 15, 1882 par. 20} [ST, June 15, 1882 par. 21] "Pure religion before God and the Father is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." True religion ennobles the mind, refines the taste, and sanctifies the judgment. It makes the soul a partaker of the purity of Heaven, brings angels near, and separates more and more from the spirit and influence of the world. {ST, June 15, 1882 par. 21} [ST, June 15, 1882 par. 22] It reveals to man an infinite and all-wise Protector, a Redeemer from sin, a Comforter in sorrow, a Light in darkness, a Guide in obscurity. It invites man to become a son of God, an heir of Heaven. It fills the soul with "joy unspeakable, and full of glory." {ST, June 15, 1882 par. 22} [ST, June 15, 1882 par. 23] This precious gift of Heaven is freely offered to all who will accept it. Our brightest hopes, our loftiest aspirations can ask nothing more complete, more noble, more exalted. The tokens of infinite love, the pleadings of divine mercy, are ever wooing us to turn to God. "Why do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me; hear, and your soul shall live." - {ST, June 15, 1882 par. 23} [ST, June 22, 1882 par. 1] June 22, 1882 The Schools of the Prophets The Schools of the Prophets. - By Mrs. E. G. White. The institutions of human society find their best models in the word of God. For those of instruction in particular, there is no lack of both precept and example. Lessons of great profit, even in this age of educational progress, may be found in the history of God's ancient people. {ST, June 22, 1882 par. 1} [ST, June 22, 1882 par. 2] The Lord reserved to himself the education and instruction of Israel. His care was not restricted to their religious interests. Whatever affected their mental or physical well-being, became also an object of divine solicitude, and came within the province of divine law. {ST, June 22, 1882 par. 2} [ST, June 22, 1882 par. 3] God commanded the Hebrews to teach their children his requirements, and to make them acquainted with all his dealings with their people. The home and the school were one. In the place of stranger lips the loving hearts of the father and mother were to give instruction to their children. Thoughts of God were associated with all the events of daily life in the home dwelling. The mighty works of God in the deliverance of his people were recounted with eloquence and reverential awe. The great truths of God's providence, and of the future life, were impressed on the young mind. It became acquainted with the true, the good, the beautiful. {ST, June 22, 1882 par. 3} [ST, June 22, 1882 par. 4] By the use of figures and symbols, the lessons given were illustrated, and thus more firmly fixed in the memory. Through this animated imagery the child was, almost from infancy, initiated into the mysteries, the wisdom, and the hopes of his fathers, and guided in a way of thinking and feeling and anticipating, that reached beyond things seen and transitory, to the unseen and eternal. {ST, June 22, 1882 par. 4} [ST, June 22, 1882 par. 5] From this education many a youth of Israel came forth vigorous in body and in mind, quick to perceive and strong to act, the heart prepared like good ground for the growth of the precious seed, the mind trained to see God in the words of revelation and the scenes of nature. The stars of heaven, the trees and flowers of the field, the lofty mountains, the babbling brooks, all spoke to him, and the voices of the prophets, heard throughout the land, met a response in his heart. {ST, June 22, 1882 par. 5} [ST, June 22, 1882 par. 6] Such was the training of Moses in that lowly cabin home in Goshen; of Samuel, by the faithful Hannah; of David, in the hill- dwelling at Bethlehem; of Daniel, before the scenes of the captivity separated him from the home of his fathers. Such, too, was the early life of Christ, in the humble home at Nazareth; such the training by which the child Timothy learned from the lips of his "mother Eunice, and his grandmother Lois," the truths of the Holy Writ. {ST, June 22, 1882 par. 6} [ST, June 22, 1882 par. 7] Further provision was made for the instruction of the young, by the establishment of the "school of the prophets." If a youth was eager to obtain a better knowledge of the Scriptures, to search deeper into the mysteries of the kingdom of God, and to seek wisdom from above, that he might become a teacher in Israel, this school was open to him. {ST, June 22, 1882 par. 7} [ST, June 22, 1882 par. 8] These institutions were missionary seminaries, designed to maintain a higher standard of morals and religion at a period when the deplorable condition of degeneracy and corruption called loudly for such reformatory effort. The aged Eli had dishonored the Lord by his neglect to restrain and control his children. These degenerate sons called license liberty, and under the cover of their holy office practiced the most debasing sins. The character of these men as leaders of the nation, indicates clearly the state of things existing at that time. Had Eli restrained his excessive fondness for his sons, and performed his duty to them as a father and a priest, theirs had been a nobler life and a happier fate. They might have been an honor to their father, the crown of the nation, and the guardians of the sanctuary. But their crimes had polluted the ordinances of the Lord, and corrupted his people. To prevent the moral degeneracy from becoming universal, he resorted to a speedy and powerful remedy. Divine justice destroyed the father and the sons. {ST, June 22, 1882 par. 8} [ST, June 22, 1882 par. 9] Then amid the moral darkness there shone forth once more the light of purity and holiness and truth. The chosen leader was a youthful Levite, whose infant years had been guarded by a faithful, praying mother, whose boyhood had been unsullied by the surrounding corruption. Samuel was now invested by the God of Israel with the threefold office of judge, prophet and priest. Placing one hand in the hand of Christ, and with the other taking the helm of the nation, he holds it with such wisdom and firmness as to preserve Israel from destruction. {ST, June 22, 1882 par. 9} [ST, June 22, 1882 par. 10] By Samuel, the schools of the prophets were established, to serve as a barrier against the widespread corruption, and to promote the moral and spiritual welfare of the youth. These schools proved a great blessing to Israel, promoting that righteousness which exalteth a nation, and furnishing it with men qualified to act, in the fear of God, as leaders and counselors. In the accomplishment of this object, Samuel gathered companies of young men who were pious, intelligent, and studious. These were called the sons of the prophets. As they communed with God and studied his word and his works, they were imbued with wisdom from above, as well as richly endowed with intellectual treasures. The instructors were men not only well versed in divine truth, but those who had themselves enjoyed communion with God, and had received the special endowment of his spirit. They enjoyed the respect and confidence of the people, both for learning and piety. {ST, June 22, 1882 par. 10} [ST, June 22, 1882 par. 11] In Samuel's day there were two of these schools--one at Ramah, the home of the prophet, and the other at Kirjath-jearim, where the ark then was. Two more were added in Elijah's time, at Jericho and Bethel, and others were afterward established at Samaria and Gilgal. {ST, June 22, 1882 par. 11} [ST, June 22, 1882 par. 12] The pupils of these schools sustained themselves by their own labor as husbandmen and mechanics. In Israel this was not considered strange or degrading; indeed it was regarded a crime to allow children to grow up in ignorance of useful labor. In obedience to the command of God, every child was taught some trade, even though he was to be educated for holy office. Many of the religious teachers supported themselves by manual labor. Even so late as the time of Christ, it was not considered anything degradable that Paul and Aquila earned livelihood by their labor as tent-makers. {ST, June 22, 1882 par. 12} [ST, June 22, 1882 par. 13] The chief subjects of study in these schools were, the law of God with the instructions given to Moses, sacred history, sacred music, and poetry. The manner of instruction was far different from that in the theological schools of the present day, from which many students graduate with less real knowledge of God and religious truth than when they entered. In those schools of olden time, it was the grand object of all study to learn the will of God and the duties of his people. In the records of sacred history, were traced the footsteps of Jehovah. From the events of the past were drawn lessons of instruction for the future. The great truths set forth by the types and shadows were brought to view, and faith grasped the central object of all that system, the Lamb of God who was to take away the sins of the world. {ST, June 22, 1882 par. 13} [ST, June 22, 1882 par. 14] The Hebrew language was cultivated as the most sacred tongue in the world. A spirit of devotion was cherished. Not only were students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in him, and how to understand and obey the teachings of his Spirit. Sanctified intellects brought forth from the treasure-house of God, things new and old. {ST, June 22, 1882 par. 14} [ST, June 22, 1882 par. 15] The Spirit of God was signally manifested in these seminaries, in prophecy and sacred song. Upon one occasion a company of prophets met Saul at the "hill of God," not far from Gibeah, with psaltery and tabret, pipe and harp. Under the influence of the Holy Spirit, these men were prophesying and praising God with the music of instruments and the voice of song. The Spirit of the Lord and his converting power came also upon Saul, and he prophesied with them. {ST, June 22, 1882 par. 15} [ST, June 22, 1882 par. 16] The art of sacred melody was diligently cultivated in those schools of the prophets. No frivolous waltz was heard, nor flippant song that should extol man and divert the attention from God; but sacred, solemn psalms of praise to the Creator, exalting his name and recounting his wondrous works. Thus music was made to serve a holy purpose, to lift the thoughts to that which was pure and noble and elevating, and to awaken in the soul, devotion and gratitude to God. {ST, June 22, 1882 par. 16} [ST, June 22, 1882 par. 17] How different the objects to which musical talent is often devoted! How many who profess this gift employ it to honor and exalt self, instead of glorifying God! A love for music leads the unwary to unite with world-lovers in pleasure gatherings where God has forbidden his children to go. Thus that which is a great blessing when rightly used, becomes one of Satan's most successful agencies to allure the mind from God and from eternal things. {ST, June 22, 1882 par. 17} [ST, June 22, 1882 par. 18] Music forms a part of God's worship in the courts above. We should endeavor in our songs of praise to approach as nearly as possible to the harmony of the heavenly choirs. I have often been pained to hear untrained voices, pitched to the highest key, literally shrieking the sacred words of some hymn of praise. How inappropriate those sharp, rasping voices for the solemn, joyous worship of God. I long to stop my ears, or flee from the place, and I rejoice when the painful exercise is ended. {ST, June 22, 1882 par. 18} [ST, June 22, 1882 par. 19] Those who make singing a part of divine worship should select hymns with music appropriate to the occasion, not funeral notes, but cheerful yet solemn melodies. The voice can and should be modulated, softened, and subdued. {ST, June 22, 1882 par. 19} [ST, June 22, 1882 par. 20] The proper training of the voice should be regarded as an important part of education. The singer should train himself to utter every word distinctly. It should be remembered that singing as a part of religious service is as much an act of worship as is the prayer. The heart must feel the spirit of the words, to give them right expression. Parents should not employ to instruct their children, a teacher of music who has no reverence for sacred things, nor should they allow them to learn and practice dance songs and frivolous music. {ST, June 22, 1882 par. 20} [ST, June 22, 1882 par. 21] How wide the difference, between the schools of ancient times, under the supervision of God himself, and our modern institutions of learning. Few schools are to be found that are not governed by the maxims and customs of the world. There are few in which a Christian parent's love for his children will not meet with bitter disappointment. {ST, June 22, 1882 par. 21} [ST, June 22, 1882 par. 22] In what consists the superior excellence of our systems of education? Is it the classical literature which is crowded into our sons? Is it in the ornamental accomplishments which our daughters obtain at the sacrifice of health or mental strength? Is it in the fact that modern instruction is so generally separated from the word of truth, the gospel of our salvation? Does the chief excellence of popular education consist in treating the individual branches of study, apart from that deeper investigation which involves the searching of the Scriptures, and a knowledge of God and the future life? Does it consist in imbuing the minds of the young with heathenish conceptions of liberty, morality, and justice? Is it safe to trust our youth to the guidance of those blind teachers who study the sacred oracles with far less interest that they manifest in the classical authors of ancient Greece and Rome? {ST, June 22, 1882 par. 22} [ST, June 22, 1882 par. 23] "Education," remarks a writer, "is becoming a system of seduction." The most bitter feelings, the most ungovernable passions, are excited by the course of unwise and ungodly teachers. There is a deplorable lack of proper restraint and judicious discipline. The minds of the young are easily excited, and drink in insubordination like water. {ST, June 22, 1882 par. 23} [ST, June 22, 1882 par. 24] The existing ignorance of God's word, among a people professedly Christian, is alarming. The youth in our public schools, have been robbed of the blessings of holy things. Superficial talk, mere sentimentalism, passes for instruction in morals and religion; but it lacks the vital characteristics of real godliness. The justice and mercy of God, the beauty of holiness, and the sure reward of right-doing; the heinous character of sin, and the certainty of punishment, --these great truths are not impressed upon the minds of the young. {ST, June 22, 1882 par. 24} [ST, June 22, 1882 par. 25] Skepticism and infidelity, under some pleasing disguise, or as a covert insinuation, too often find their way into school books. In some instances, the most pernicious principles have been inculcated by teachers. Evil associates are teaching the youth lessons of crime, dissipation, and licentiousness that are horrible to contemplate. Many of our public schools are hot-beds of vice. {ST, June 22, 1882 par. 25} [ST, June 22, 1882 par. 26] How can our youth be shielded from these contaminating influences? There must be schools established upon the principles, and controlled by the precepts, of God's word. Another spirit must be in our schools, to animate and sanctify every branch of education. Divine co-operation must be fervently sought. And we shall not seek in vain. The promises of God's word are ours. We may expect the presence of the heavenly Teacher. We may see the Spirit of the Lord diffused as in the schools of the prophets, and every object partake of a divine consecration. Science will then be, as she was to Daniel, the handmaid of religion; and every effort, from first to last, will tend to the salvation of man, soul, body, and spirit, and the glory of God through Christ. ----------------- {ST, June 22, 1882 par. 26} [ST, July 13, 1882 par. 1] July 13, 1882 Israel Desire a King. - By Mrs. E. G. White. - The first form of government over men was established by God himself, and acknowledged him as the only Sovereign. He made known his will by written commands and revelations, by messages to his chosen servants, by dreams, by signs, and wonders. He would have continued to be their king, had they content with his paternal care. {ST, July 13, 1882 par. 1} [ST, July 13, 1882 par. 2] At the beginning, the father was constituted priest and magistrate of his own family. Then came the patriarchal rule, which was like that of the family, but extended over a greater number. When Israel became a distinct people, the twelve tribes, springing from the twelve sons of Jacob, had each a leader. These leaders, or elders, were assembled whenever any matter that pertained to the general interest was to be settled. The high priest was the visible representative of Christ, the Redeemer of his people. When the Hebrews settled in Canaan, judges were appointed, who resembled governors. These rulers were invested with authority to declare war and proclaim peace for the nation; but God was still the recognized king of Israel, and he continued to reveal his will to these chosen leaders, and to manifest through them his power. {ST, July 13, 1882 par. 2} [ST, July 13, 1882 par. 3] But increase of population, and intercourse with other nations, brought a change. The Israelites adopted many of the customs of their heathen neighbors, and thus sacrificed to a great degree, their own peculiar, holy character. Their worship became less earnest and sincere. Gradually they lost their reverence for God, and ceased to prize the high honor of being his chosen people. Dazzled by the pomp and display of heathen monarchs, they tired of their own simplicity, and desired to be freed from the rule of their Divine Sovereign. As they departed from the Lord, the different tribes became envious and jealous of one another. Strife and dissensions increased, until it was vainly imagined that the installation of a king was the only means by which harmony could be restored. {ST, July 13, 1882 par. 3} [ST, July 13, 1882 par. 4] The government of Israel had never been conducted with so great wisdom and success as under Samuel's sole administration. In no previous ruler had the people reposed so implicit confidence. He had labored with untiring and disinterested zeal for the highest good of the nation. In every transaction he had been governed by justice and benevolence. And not only was his course wholly unselfish, but he was often inattentive to his own dues and rights. Hence, the selfishness manifested by his sons appeared more striking in contrast with the course of their faithful father. {ST, July 13, 1882 par. 4} [ST, July 13, 1882 par. 5] The arrogance and injustice of these judges caused much dissatisfaction among the people, who were far more troubled by dangers threatening their temporal interests than they had been by the profligacy and sacrilege of Hophni and Phinehas. Ere long many who considered themselves aggrieved presented their complaints to the elders of Israel. A pretext was thus furnished for urging the change which had long been secretly desired. {ST, July 13, 1882 par. 5} [ST, July 13, 1882 par. 6] Had Samuel been informed on the unjust course of his sons, he would at once have removed them, and appointed others, more upright, in their place. When, however, the complaint against his sons was laid before him, followed immediately by the petition for a king, Samuel saw that the real motive was discontent and pride. He perceived that the desire did not spring from a sudden impulse, but was the result of long deliberation and a determined purpose. {ST, July 13, 1882 par. 6} [ST, July 13, 1882 par. 7] The petitioners were careful to state that they could find no fault with Samuel's administration; but they urged that he would soon be too old to serve them, and his sons had given evidence that they could not be trusted. Despite these explanations and professions of regard, Samuel was deeply wounded. He looked upon the request as a censure upon himself, and a direct effort to set him aside. But he did not reveal his feelings. He uttered no reproaches because of the ingratitude of the people. Had he done this, one bitter recrimination might have wrought great harm. {ST, July 13, 1882 par. 7} [ST, July 13, 1882 par. 8] Samuel carried this new, and to him difficult matter to the Lord in prayer, and sought counsel alone from him. His petitions were heard; "and the Lord said unto Samuel, hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee." The prophet was reproved for grieving at the conduct of the people toward himself as an individual. They had not manifested disrespect for him, but for the authority of God, who had appointed the rulers of his people. {ST, July 13, 1882 par. 8} [ST, July 13, 1882 par. 9] The days of Israel's greatest prosperity had been those in which they acknowledged Jehovah as their king,--when the laws and the government which he had established were regarded as superior to those of all other nations. Moses himself in his last address, appealed to Israel, "What nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?" {ST, July 13, 1882 par. 9} [ST, July 13, 1882 par. 10] And yet, notwithstanding the Lord had so often wrought mightily for their deliverance, the Israelites were now disposed to attribute all their disasters to their manner of government. The Lord permitted his people to follow their own course, because they refused to be guided by his counsels. Hosea declares that God gave them a king in his anger. In their pride they desired to be like other nations, not considering that with the pomp of royalty they must endure also its tyranny and exaction. This would be a bitter exchange for the mild and beneficent government of God. {ST, July 13, 1882 par. 10} [ST, July 13, 1882 par. 11] It is a hazardous step to place the scepter in the hands of finite man, and crown him monarch. God understands the human heart far better than men understand it themselves. A departure from the Lord's wise arrangement would pervert authority into tyranny, and subjection into slavery. Even if a ruler were naturally merciful and benevolent, unlimited power over his fellow-men would tend to make him a despot. Such power God alone is able to use with justice and wisdom. {ST, July 13, 1882 par. 11} [ST, July 13, 1882 par. 12] The Lord had, through his prophets, foretold that Israel would be governed by a king. But it by no means follows that this form of government was according to his will. Though he foresees all things, he often permits men to take their own course, when they refuse to be guided by the counsels of infinite wisdom. In this instance, he instructed Samuel to grant their request, but to faithfully warn them of the Lord's disapproval, and also make known what would be the result of their course: "Now therefore hearken unto their voice. Howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them." {ST, July 13, 1882 par. 12} [ST, July 13, 1882 par. 13] Samuel accordingly assembled the people, and faithfully represented to them the burdens which they would have to bear under a king, and the contrast between such a state of oppression and their present comparatively free and prosperous condition. He reminded them that their king would imitate the pomp and luxury of other monarchs, to support which, grievous exactions upon their persons and property would be necessary. He would take the young men for charioteers and horsemen, and would even employ some to run before and about his chariots. A standing army would require their services; and they would also be required to till his fields, to reap his harvest, and to manufacture for his service instruments of war. {ST, July 13, 1882 par. 13} [ST, July 13, 1882 par. 14] The daughters of Israel, who should become the centers of happy homes, would be taken for confectioners and bakers, to minister to the luxury of the royal household. To support his kingly state he would find pretexts to seize upon the best of their lands, bestowed upon the people by Jehovah himself. The most valuable of their servants also, and of their cattle, would he take and "put them to his own work." {ST, July 13, 1882 par. 14} [ST, July 13, 1882 par. 15] Besides all this, an oppressive taxation would be instituted. The people already gave to the Lord a tenth of all their income, the profits of their labor, or the products of the soil. The king would require an additional tithe of all. "Ye shall be his servants," concluded the prophet. "And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day." {ST, July 13, 1882 par. 15} [ST, July 13, 1882 par. 16] But the people were bent upon following their own course. The solemn warnings from God, through his aged prophet, had no effect to turn them from their purpose. They returned the answer, "Nay; but we will have a king over us, that we may also be like all the nations; and that our king may judge us, and go out before us, and fight our battles." {ST, July 13, 1882 par. 16} [ST, July 13, 1882 par. 17] "Like other nations"--the Israelites did not realize that to be in this respect unlike other nations was a special privilege and blessing. God had separated Israel from every other people, to make them his own peculiar treasure. But they, disregarding this high honor, eagerly desired to imitate the example of the heathen. What blindness! What ingratitude! {ST, July 13, 1882 par. 17} [ST, July 13, 1882 par. 18] With deep sadness, Samuel listened to the words of the people, and then he again sought divine guidance. And the Lord said unto Samuel, "Hearken unto their voice, and make them a king." {ST, July 13, 1882 par. 18} [ST, July 13, 1882 par. 19] The prophet had done his duty. He had faithfully presented the warning, and it had been rejected. He could say no more. With a heavy heart he dismissed the people, and himself departed to prepare for the great change in the government. {ST, July 13, 1882 par. 19} [ST, July 13, 1882 par. 20] Would that this passage in Israel's history had no counterpart in the present experience of God's people! But alas, we see it frequently repeated! A discontented desire for change, a longing to conform to worldly plans and worldly customs, too often controls even professed Christians. As they depart from God, they become ambitious for the gains and honors of the world. Those who stand firm against conformity to the world, discouraging pride, superfluity, and extravagance, and enjoining humility and self-denial, are looked upon as critical, peculiar, and severe. Some argue that by uniting with worldlings and conforming to their customs, Christians might exert a stronger influence in the world. But all who pursue this course thereby separate from the source of their strength. Becoming friends of the world, they are the enemies of God. {ST, July 13, 1882 par. 20} [ST, July 13, 1882 par. 21] The dissatisfied longing for worldly power and display, is as difficult to cure now as in the days of Samuel. Christians seek to build as worldlings build, to dress as worldlings dress,--to imitate the customs and practice of those who worship only the god of this world. The instructions of God's word, the counsels and reproofs of his servants, and even warnings sent directly from his throne, seem powerless to subdue this unworthy ambition. When the heart is estranged from God, almost any pretext is sufficient to justify a disregard of his authority. The promptings of pride and self-love are gratified at whatever expense to the cause of God. {ST, July 13, 1882 par. 21} [ST, July 13, 1882 par. 22] The unconsecrated and world-loving are ever ready to criticise and condemn those who have stood fearlessly for God and the right. If a defect is seen in one whom the Lord has intrusted with great responsibilities, then all his former devotion is forgotten, and an effort is made to silence his voice and destroy his influence. But let these self-constituted judges remember that the Lord reads the heart. They cannot hide its secrets from his searching gaze. God declares that he will bring every work into judgment, with every secret thing. {ST, July 13, 1882 par. 22} [ST, July 13, 1882 par. 23] The most useful men are seldom appreciated. Those who have labored most actively and unselfishly for their fellow-men, and who have been instrumental in achieving the greatest results, are often repaid with ingratitude and neglect. When such men find themselves set aside, their counsels slighted and despised, they may feel that they are suffering great injustice. But let them learn from the example of Samuel not to justify or vindicate themselves, unless the Spirit of God unmistakably prompts to such a course. Those who despise and reject the faithful servant of God, not merely show contempt for the man, but for the Master who sent him. It is God's words, his reproofs and counsel, that are set at naught; his authority that is rejected. {ST, July 13, 1882 par. 23} [ST, July 13, 1882 par. 24] When men persist in following their own course, without seeking counsel from the Lord, he often grants their desires, in order to reveal their folly or punish their iniquity. When they lightly esteem the words of his servants, he may permit the voice of counsel and warning to be silenced. But human pride and wisdom will be found a dangerous guide. That which is most desired by the unconsecrated heart will prove the most painful and bitter in the end. {ST, July 13, 1882 par. 24} [ST, July 13, 1882 par. 25] Let the servants of God carry their burdens to their compassionate Redeemer. His ear is ever open to their prayers. His eye notes every sacrifice and every sorrow. The neglect and injustice which they endure here will but make their reward greater in the coming day. - {ST, July 13, 1882 par. 25} [ST, July 20, 1882 par. 1] July 20, 1882 A King Chosen. - By Mrs. E. G. White. - While a monarchial form of government for Israel had been foretold in prophecy, the regulation had been established that only those should be raised to the throne who were chosen by Jehovah himself. The Hebrews still so far respected the authority of God as to leave the selection entirely to his hands. The choice fell upon Saul, a son of Kish, of the tribe of Benjamin. {ST, July 20, 1882 par. 1} [ST, July 20, 1882 par. 2] The personal qualities of the future monarch were such as to gratify that pride of heart which prompted the desire for a king. There was not a goodlier person than he among all the people of the hills. Of a noble and dignified bearing, in the full prime of life, comely and tall, he appeared like one born to command. Yet with all these external attractions, Saul was destitute of those higher qualities which constitute true wisdom. He had not in youth learned to control his rash, impetuous passions; he had never felt the renewing power of divine grace. {ST, July 20, 1882 par. 2} [ST, July 20, 1882 par. 3] Saul was the son of a powerful and wealthy chief, yet in accordance with the primitive simplicity of the times, he was engaged with his father in the humble duties of a husbandman. A herd of the father's cattle having strayed upon the mountains, Saul was sent with a servant to seek for them. For three days the search was fruitless, and then, finding themselves near Ramah, the home of Samuel, the servant proposed that they inquire of the prophet concerning the missing property: "I have here the fourth part of a shekel of silver; that will I give to the man of God to tell us our way" This was not intended as a bribe; it was customary for a person in approaching a superior in rank or office to make him a small present, as an expression of courtesy and respect. {ST, July 20, 1882 par. 3} [ST, July 20, 1882 par. 4] Approaching the city, they made inquiry for the seer, of some young maidens who had come out to draw water. In reply they were informed that a religious service was about to take place, that the judge had already arrived, there was to be a sacrifice upon the "high place," and after that a select feast. {ST, July 20, 1882 par. 4} [ST, July 20, 1882 par. 5] A great change had taken place under Samuel's administration. The worship of God was maintained throughout the land, and the people manifested an interest in religious services. The ark still remaining at Kirjath-jearim, and there being no services in the tabernacle, sacrifices were for the time offered elsewhere; and the cities of the priests and Levites, where the people resorted for instruction, were chosen for this purpose. The highest points in these cities were usually selected as the place of sacrifice, and were hence denominated the "high place." {ST, July 20, 1882 par. 5} [ST, July 20, 1882 par. 6] On the present occasion a peace-offering was to be presented before the Lord, with fervent prayer for his acceptance, and for his blessing on the service as a means of spiritual good to the worshipers. Then, a blessing having been invoked upon that part of the sacrifice which had been reserved for the people, all would unite in a sacred feast. While establishing the external forms of religion, Samuel ever sought to encourage a spirit of true devotion. These services were not permitted to degenerate into a mere ceremony, or to become an occasion of self-gratification. Rightly conducted, they promoted real piety as well as a spirit of kindliness and sympathy among the people. {ST, July 20, 1882 par. 6} [ST, July 20, 1882 par. 7] At the gate of the city, Saul was met by the prophet himself. God had revealed to Samuel that at that day and that hour the destined king of Israel should present himself before him. As they now stood face to face, the Lord said to Samuel, "Behold the man whom I spake to thee of. This same shall reign over my people." {ST, July 20, 1882 par. 7} [ST, July 20, 1882 par. 8] The request of Saul, "Tell me, I pray thee, where the seer's house is," Samuel replied, "I am the seer," assuring him also that his father had found the lost cattle, and had now begun to be anxious about his son. Nevertheless he urged him to tarry with him and attend the feast, at the same time giving some intimation of the great destiny before him. {ST, July 20, 1882 par. 8} [ST, July 20, 1882 par. 9] Saul replied, with modest self-depreciation. "Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? Wherefore then speakest thou so to me? {ST, July 20, 1882 par. 9} [ST, July 20, 1882 par. 10] About thirty of the principal men of the city had been invited to attend the feast, and Samuel conducted the stranger to the room where these guests were assembled, gave him the seat of honor, and when the meat was served he directed that the most honorable joint, the shoulder, be set before him. {ST, July 20, 1882 par. 10} [ST, July 20, 1882 par. 11] Upon returning to his home in the city, Samuel repaired with his guest to the housetop, as the place of greatest quiet and seclusion, and there talked with him, setting forth the great principles on which the government of Israel had been established, and thus seeking to prepare him in some measure for his high position. {ST, July 20, 1882 par. 11} [ST, July 20, 1882 par. 12] When Saul departed, early the next morning, the prophet walked forth with him. After a time, Samuel directed the servant to pass on, and then bidding Saul stand still that he might show him the purposes of God, he anointed him captain over the Lord's inheritance. Then he kissed him, and to strengthen his faith, told him with great exactness the various incidents which would occur on the homeward journey, and assured him that he would be qualified by the Spirit of God for the important station awaiting him. {ST, July 20, 1882 par. 12} [ST, July 20, 1882 par. 13] As Saul went on his way, he witnessed the fulfillment of the prophet's words. Near Rachel's sepulcher, in the border of Benjamin, he was informed that the lost animals had been found. In the plain of Tabor he met three men who were traveling to the place of sacred stones at Bethel, to worship God there. One of them carried three kids for sacrifice, another three loaves of bread, and the third a leather bottle of wine, for the offering-feast. They gave Saul the usual salutation, and also presented him with two of the three loaves of bread. {ST, July 20, 1882 par. 13} [ST, July 20, 1882 par. 14] As Saul went on to Gibeah in Benjamin, he perceived a company of prophets returning from the high place where they had been to worship; and as they went, they sang the praise of God to the music of the pipe and the harp, the psaltery and the tabret. Then the Spirit of God rested upon Saul, and he joined the prophets, and with them sang the praise of the Most High and declared the wonders of divine truth. He spoke with so great fluency and wisdom, and joined so earnestly in the services of prayer and praise, that those who had known him only as the untaught husbandman exclaimed in wonder, "What is this that is come unto the son of Kish? Is Saul also among the prophets? "They could not understand how so great a transformation had been effected. {ST, July 20, 1882 par. 14} [ST, July 20, 1882 par. 15] Samuel had founded the first regular establishments for religious instruction and the unfolding of the prophetic gifts. Among the chief subjects of study, were the law of God with the instructions given to Moses, sacred history, sacred music, and poetry. In these "schools of the prophets" young men were educated by those who were not only well versed in divine truth, but who themselves maintained close communion with God and had received the special endowment of his Spirit. These educators enjoyed the respect and confidence of the people both for learning and piety. The power of the Holy Spirit was often strikingly manifest in their assemblies, and the exercise of the prophetic gift was not unfrequent. These schools, or colleges, were of untold value to Israel, not only as providing for the dissemination of religious truth, but as preserving the spirit of vital godliness. {ST, July 20, 1882 par. 15} [ST, July 20, 1882 par. 16] As Saul united with the prophets in their worship, a great change was wrought in him by the renewing power of the Holy Spirit. The light of divine purity and holiness shone in upon the darkness of moral depravity. He saw himself as he was before God. He saw and felt the beauty of holiness. He was now to commence in earnest the warfare against sin and Satan, and he was made to feel that in this conflict his strength must come wholly from God. The plan of salvation, which had before seemed dim and uncertain, was opened to his understanding with great clearness and power. That experience which some Christians have been years in obtaining was gained by Saul in a short time. The Lord endowed him with courage and wisdom for his high position. He revealed to him the source of strength and grace, and then, having enlightened his understanding as to the divine claims, and his own duty, he left him free to obey the light which he had received. {ST, July 20, 1882 par. 16} [ST, July 20, 1882 par. 17] The fact that Saul had been anointed king over Israel was not then made known to the nation. The choice of God was to be publicly manifested by lot. For this purpose Samuel convened the people at Mizpeh. Earnest prayer was offered for divine guidance; then followed the solemn ceremony of casting the lot. In breathless silence the assembled multitude awaited the issue. The tribe, the family, and the household were successively designated, and then Saul, the son of Kish, was pointed out as the individual chosen. But Saul was not to be found. Assured of the result, and burdened with a sense of the grave responsibility about to fall upon him, he had remained apart from the assembly. {ST, July 20, 1882 par. 17} [ST, July 20, 1882 par. 18] When his retreat was discovered, he was led before the congregation, and they observed with pride and satisfaction that he was of kingly bearing and noble form, being "higher than any of the people, from his shoulders and upward." And even Samuel proclaimed him to the assembly with the words, "See ye him whom the Lord hath chosen, that there is none like him among all the people!" In response to his words, one long, loud shout of joy arose from that vast throng, "God save the king!" {ST, July 20, 1882 par. 18} [ST, July 20, 1882 par. 19] Samuel then set before the people "the manner of the kingdom," stating the principles upon which the monarchial government was based, and by which it should be controlled. The king was not to be an absolute monarch, but to hold his power in subjection to the will of the Most High. This address was recorded in a book, wherein were set forth the prerogatives of the prince and the privileges to be accorded to the people. Samuel knew that a king would be inclined to assume undue authority, and he guarded as far as possible the liberties of the nation. {ST, July 20, 1882 par. 19} [ST, July 20, 1882 par. 20] The people in general acknowledged Saul as their king, and brought him such presents as Oriental monarchs usually receive. But there was still a party who were displeased and discontented. That a king should be chosen from Benjamin, the smallest of the tribes of Israel, to the neglect of Judah and Ephraim, the most numerous and most powerful, was a slight which they could not brook. They refused to profess allegiance to Saul or to bring him the customary presents. He however took no notice of their insults, but wisely "held his peace." In the existing condition of affairs he did not see fit to assume royal dignity and power. Leaving Samuel to administer the government as formerly; he returned to his home at Gibeah. He was honorably escorted thither by a company, who, seeing the divine choice in his selection, were determined to sustain him. {ST, July 20, 1882 par. 20} [ST, July 20, 1882 par. 21] Those who had been most urgent in their demand for a king, were the very ones who refused to accept with gratitude the man of God's appointment. Their expectations were not realized. They looked for a king to be inaugurated with great pomp and display; failing in this, they felt that little had been gained. Envy and jealousy burned in the hearts of many. Each had his favorite whom he had wished to see placed upon the throne, and several among the leaders had hoped themselves to occupy that exalted position. All the efforts of pride and ambition had resulted in disappointment and discontent. It is ever thus. The heart must learn to submit to God, in order to be at peace. - {ST, July 20, 1882 par. 21} [ST, July 27, 1882 par. 1] July 27, 1882 The Inauguration at Gilgal. - By Mrs. E. G. White. - Saul had been chosen by God and acknowledged by the nation as king of Israel; yet he made no attempt to maintain his right to the throne. In his home among the uplands of Benjamin he quietly occupied himself in the duties of a husbandman, and left the establishment of his authority entirely to the hand of God. It was not to be long deferred. Soon after his election, the Ammonites, under their king, Nahash, invaded the disputed territory east of the Jordan, and threatened the large and powerful city of Jabesh-gilead. The inhabitants endeavored to secure terms of peace by offering to become tributary to the Ammonites. But the barbarous and cruel king refused to spare them, except on condition that he might put out the right eye of every one of them, that they might remain as so many living monuments of his power. {ST, July 27, 1882 par. 1} [ST, July 27, 1882 par. 2] The people of the besieged city begged a respite of seven days for deliberation, hoping that during this time the tribes on the west side of the river might be summoned to their deliverance. The Ammonites consented, reasoning that if the matter were thus made public it would greatly increase the honor of their expected triumph. {ST, July 27, 1882 par. 2} [ST, July 27, 1882 par. 3] Swift messengers spread the tidings through Israel, creating wide-spread terror and consternation. Saul, returning with his herds from the field, heard the loud wail that told of some great calamity. He said, "What aileth the people that they weep?" When the shameful story was repeated, all his dormant powers were roused, and he stood up as a hero and a king. "The Spirit of God came upon him," as on Samson, and "he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen." {ST, July 27, 1882 par. 3} [ST, July 27, 1882 par. 4] All Israel obeyed. Three hundred and thirty thousand men gathered on the plain of Bezek, under the command of Saul. Messengers were immediately sent to apprise the people of Jabesh-gilead that they might expect help on the morrow, the very day on which they were to yield up their eyes to the Ammonites. {ST, July 27, 1882 par. 4} [ST, July 27, 1882 par. 5] By marching all night, the king appeared with his army before Jabesh-gilead in the morning. He then divided his force into three companies, which approached the camp of the Ammonites upon different sides, and making a sudden and vigorous attack, completely routed them, with great slaughter. Those who escaped were so scattered that no two could be found together. {ST, July 27, 1882 par. 5} [ST, July 27, 1882 par. 6] By the king's promptitude and energy upon this occasion, as well as his bravery and military skill, the people were far more strongly influenced in his favor than they had been by the Lord's appointment, Samuel's anointing, or his own prepossessing appearance. They now, by universal acclamation, greeted him as their king, attributing all the honor of the victory to human skill, and forgetting that without God's special blessing all their efforts would have been in vain. {ST, July 27, 1882 par. 6} [ST, July 27, 1882 par. 7] In their enthusiasm, some proposed to put to death those who had at first refused to submit to the new sovereign. But the king interfered, saying, "There shall not a man be put to death this day; for today the Lord hath wrought salvation in Israel." Here Saul gave evidence of the great change which had taken place in his character. Instead of taking honor to himself, he gave the glory to God, to whom it rightfully belonged. Instead of showing a desire for revenge, as would have been natural, he manifested a spirit of compassion and forgiveness. This is unmistakable evidence that the grace of God dwells in the heart. {ST, July 27, 1882 par. 7} [ST, July 27, 1882 par. 8] Samuel now proposed that the people go to Gilgal, and there solemnly confirm the kingdom to Saul, all opposition to his authority seeming now to have ceased. This was done, with great rejoicing, and abundant sacrifices of thanksgiving. {ST, July 27, 1882 par. 8} [ST, July 27, 1882 par. 9] Gilgal was memorable as the place of Israel's first encampment in the promised land. Here Joshua set up the pillar of twelve stones to commemorate the miraculous passage of the Jordan; here the manna ceased; here circumcision was renewed; here the people kept the first passover after their wanderings; here the Captain of the Lord's host appeared. From this place they marched to the overthrow of Jericho and the conquest of Ai. Here Achan met the direful penalty of his sin, and here was made that unwise treaty with the Gibeonites which punished Israel's neglect to ask counsel of God. Upon this plain, so rich in thrilling associations, stood Samuel and Saul; and when the shouts of welcome to the king had died away, the aged prophet spoke to the people his parting words as ruler of the nation. {ST, July 27, 1882 par. 9} [ST, July 27, 1882 par. 10] Lest the blessings granted to Israel should lead them to justify all their proceedings, Samuel took this occasion to admonish them that their course had been most displeasing to God. He also vindicated his own conduct and the purity of his administration. He called upon the people to cite one instance of fraud, oppression, or corruption, while he alone was their judge:-- {ST, July 27, 1882 par. 10} [ST, July 27, 1882 par. 11] "Behold, I have hearkened unto your voice in all that ye said to me, and have made a king over you. And now, behold, the king walketh before you; and I am old and gray-headed; and behold, my sons are with you; and I have walked before you from my childhood unto this day. Behold, here I am: witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? and I will restore it to you." {ST, July 27, 1882 par. 11} [ST, July 27, 1882 par. 12] Without one dissenting voice, the people replied, "Thou hast not defrauded us, nor oppressed us, neither hast thou taken aught of any man's hand." {ST, July 27, 1882 par. 12} [ST, July 27, 1882 par. 13] Samuel had a higher object than merely to justify his own course. He had previously endeavored to set forth the principles which should govern both the king and the people, and he now desired to present before them an instructive example. From childhood, he had borne responsibilities in the work of God, and during his long life, one object had been ever before him,-- the glory of God and the highest good of Israel. This had been apparent to the whole nation, and all now bore testimony to his integrity and faithfulness. {ST, July 27, 1882 par. 13} [ST, July 27, 1882 par. 14] The honor accorded him who is concluding his work is of far more worth than the applause and congratulations which those receive who are just entering upon their duties, and who have yet to be tested. One may easily lay off his burdens, when even the enemies of truth acknowledge his fidelity. But how many of our great men close their official labors in disgrace, because they have sacrificed principle for gain or honor. The desire to be popular, the temptations of wealth or ease, lead them astray. Men who connive at sin may appear to prosper; they may triumph because their undertakings seem crowned with success; but God's eye is upon these proud boasters. He will reward them as their works have been. The greatest outward prosperity cannot bring happiness to those who are not at peace with God or with themselves. {ST, July 27, 1882 par. 14} [ST, July 27, 1882 par. 15] It may at times be necessary for the servant of God to vindicate his own character, and to defend his course, that the Lord's name may be glorified, and the truth be not reproached. Let all who are treated with neglect or injustice, follow the example of Samuel, taking care not to make self prominent, but to maintain the honor of God. Let the injured one, instead of dwelling upon the wrongs which he has suffered, show the people how they have wounded Christ in the person of his servant. Many hearts would thus be led to humiliation and repentance, when if personal feelings were aroused, they would be as hard as stone. {ST, July 27, 1882 par. 15} [ST, July 27, 1882 par. 16] Unless men constantly cherish mercy, compassion, and love, Satan will encourage a fault-finding, selfish spirit which will crowd these precious graces out of the soul. Those who have toiled long and unselfishly in the cause of God, should not be surprised if they are at last set aside. Many a man through whom God has wrought to achieve great results, whose influence has been felt east and west, north and south, is at last rewarded with neglect or cruel contempt. Ingratitude is natural to the unrenewed heart. No man is faultless, and many are ready to find some excuse for condemning or reproaching the one who has served them unselfishly. They forget that they themselves may be guilty of sins far more offensive in the sight of God than those of which they accuse his worn, wearied, and perplexed servant. {ST, July 27, 1882 par. 16} [ST, July 27, 1882 par. 17] It seems to us strangely inconsistent and almost incredible that a man of Samuel's sterling virtue, integrity, and devotion could have been set aside for one who was wholly untried, and who had been well-nigh a stranger to God's cause and to his people. Yet we see the same course often repeated. The chosen of God, who might long have continued in his service, doing the good that they desired to do, are prevented because mercy, love, and gratitude are excluded from the hearts of their brethren. When the faithful laborers are no longer permitted to hold a leading position, let them instruct those who will appreciate their efforts. Let them do all the good they can do in any capacity. They have not received their commission from men, but from God. It is he who has given them their work. If they are shut out from all other avenues of usefulness, they can pray. They have proved the Lord again and again; they are familiar with his word, and can claim his promises. God hears their intercessions. {ST, July 27, 1882 par. 17} [ST, July 27, 1882 par. 18] We should learn to honor those whom God honors. Those who have toiled long and unselfishly for his cause should be ever treated with respect and tenderness, even though it may be evident that they cannot perform the work which they once could, or, that they sometimes err in judgment. Notwithstanding their imperfections, these very men may be far more useful in the work of God, than those who would criticise and reject them. All have defects of character. All need the help of God every hour, or they will decidedly fail. {ST, July 27, 1882 par. 18} [ST, July 27, 1882 par. 19] Samuel rehearsed to Israel the leading events in their past history, the wonderful manifestations of divine power, and the evidence of his favor in establishing them as his peculiar people. He reminded them of their transgressions in departing from God, and seeking to imitate the example of surrounding nations; he pointed to the judgments which had been visited upon them for their sins, and the gracious deliverances which their repentance had secured. All their calamities had been brought upon them by rebellion against God. Their prosperity was secured by obedience. Yet when threatened by their enemies, they had not made God their trust, but had demanded a king to stand at the head of their armies. Samuel had sought to encourage them to rely upon their Divine Helper, and had even volunteered to lead them out to battle himself; but they had obstinately rejected his proposition. {ST, July 27, 1882 par. 19} [ST, July 27, 1882 par. 20] Now the Lord had granted their desire, and set a king over them; yet their prosperity would still depend upon their obedience to God. Notwithstanding their sin, the Lord would pardon and bless them if they would from this time manifest true repentance and fidelity. "But," said the prophet, "if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers." {ST, July 27, 1882 par. 20} [ST, July 27, 1882 par. 21] As a proof of the truth of his words, and also as evidence of the Lord's displeasure, Samuel called down thunder and rain from heaven. It being the time of wheat harvest, when the air is usually serene and mild, the people were greatly terrified at this manifestation, and they confessed their sin, and entreated the prophet's prayers in their behalf. They now saw that God had greatly honored the man whom they had rejected; and they felt for the time being that they had made a great mistake in their opposition to the Lord's wise arrangement. {ST, July 27, 1882 par. 21} [ST, July 27, 1882 par. 22] Samuel did not leave the people in a state of discouragement. He knew that this would prevent all effort for a better life. They would look upon God as unforgiving and severe, and thus would be exposed to manifold temptations. Such is not the character of our gracious God. He is merciful and forgiving, ever willing and anxious to show favor to his people when they will hear and obey his voice. Said the prophet, "Fear not; ye have done all this wickedness; yet turn not aside from following the Lord, but serve the Lord with all your heart; and turn not ye aside; for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the Lord will not forsake his people." Samuel also assured the people of his continued intercession in their behalf, and also of his services as judge and teacher. He ended his address with the warning, "But if ye shall still do wickedly, ye shall be consumed, both ye and your king." {ST, July 27, 1882 par. 22} [ST, July 27, 1882 par. 23] Samuel's life of purity and unselfish devotion to God's cause, was itself a perpetual rebuke both to scheming, self-serving priests and elders and to the proud, sensual congregation of Israel. Although he assumed no pomp and encouraged no display, his labors bore the signet of Heaven. He was honored by the world's Redeemer, under whose guidance he ruled the Hebrew nation. But the people became weary of his piety and devotion, despised his humble authority, and rejected him for a man who should rule them as a king. {ST, July 27, 1882 par. 23} [ST, July 27, 1882 par. 24] In the character of Samuel we see reflected the likeness of Christ. The spotless purity of our Saviour's life provoked the wrath of Satan. That life was the light of the world, and revealed the hidden depravity in the hearts of men. It was the holiness of Christ that stirred up against him the fiercest passions of profligate professors of godliness. {ST, July 27, 1882 par. 24} [ST, July 27, 1882 par. 25] Christ came not with the wealth and honors of earth, yet the works which he wrought showed him to possess a greater power than that of any human prince. The Jews looked for a Messiah who should break the oppressor's yoke, yet they cherished the sins which had bound it upon their necks. They would not bear Christ's fearless rebuke of their vices. The loveliness of a character in which benevolence, purity, and holiness reigned supreme, which entertained no hatred except for sin, they despised. Had Christ cloaked their sins and applauded their piety, they would have accepted him as their king. They hated him because he waged war with pride, injustice, lust, and hypocrisy. {ST, July 27, 1882 par. 25} [ST, July 27, 1882 par. 26] Thus it has been in every age of the world. The light from Heaven brings condemnation upon all who refuse to walk in it. It is the duty of every Christian to maintain the honor of God by his own unselfish, spotless life, and fearlessly to condemn sin in all its forms. Satan will make strong efforts to sweep from the earth those who uphold purity and piety. But a stronger than he draws nigh to the believing, trusting soul, and measures weapons with the prince of darkness. In every age there have been faithful men to stand as God's witnesses in the earth. The present is a time of darkness and feebleness to the church; but this is because they are not united to Christ. The moral palsy upon professed Christians need not exist. They may have the vigor of perpetual youth, if they will put away their idols, and serve God with an undivided heart. {ST, July 27, 1882 par. 26} [ST, July 27, 1882 par. 27] "All that will live godly in Christ Jesus shall suffer persecution." The natural heart is as strongly opposed to God now, as in the days of Samuel or of Christ. When rebuked by the example of those who hate sin, hypocrites will become agents of Satan to harass and persecute the faithful. "But," says the apostle, "what can harm you if ye be followers of that which is good?" Such have through faith been adopted into God's family; they will become more than conquerors through Him who hath loved them. - {ST, July 27, 1882 par. 27} [ST, August 3, 1882 par. 1] August 3, 1882 The Forbidden Sacrifice. - By Mrs. E. G. White. - When Saul was crowned at Gilgal, the nation seemed unanimous in his support, and he felt that his throne was firmly established. He now dismissed to their homes the vast army that had arisen at his call to overthrow the Ammonites, reserving only two thousand men to be stationed under his command at Michmash, and one thousand to attend his son Jonathan at Gibeah of Benjamin. {ST, August 3, 1882 par. 1} [ST, August 3, 1882 par. 2] Elated with the honor of the recent victory, Saul was disposed to relax his efforts. He preferred to enjoyment of ease and the pomp of royalty to the toil, uncertainty, and danger of the field of battle. Here was a serious error. While his army was filled with hope and courage, he should have proceeded at once to make war upon other enemies of Israel. By neglecting to do this, he lost the opportunity to strike a telling blow for the honor of God and the liberties of the nation. {ST, August 3, 1882 par. 2} [ST, August 3, 1882 par. 3] Meanwhile their warlike neighbors, the Philistines, were active. After the defeat at Ebenezer, they had still retained possession of some hill fortresses in the land of Israel; and now taking advantage of the somewhat disorganized condition of the Hebrew nation, consequent upon the change in the government, these powerful foes had established themselves in the very heart of the country. Yet they were filled with fear at the defeat of the fierce and cruel Ammonites, and had they been attacked with the same courage and energy, they might then have been subdued. {ST, August 3, 1882 par. 3} [ST, August 3, 1882 par. 4] In facilities, arms, and equipments, the Philistines had great advantages over Israel. During the long period of their oppressive rule, they had endeavored to strengthen their power, by forbidding the Israelites to practice the trade of smiths, lest they should make weapons of war. At the conclusion of peace, they had still kept the trade in their own hands, the Hebrews resorting to the Philistine garrisons for such work as needed to be done. Had the men of Israel possessed proper energy and foresight, they would, during the long interval of peace, have secured the services of skilled workmen, and furnished themselves with weapons of war. But love of ease, and the abject spirit induced by long oppression, controlled them. Hence they had suffered even their agricultural implements to become blunt, and none among the Israelites, except Saul and his son Jonathan, possessed a spear or sword. {ST, August 3, 1882 par. 4} [ST, August 3, 1882 par. 5] It was not until the second year of Saul's reign that an attempt was made to subdue the Philistines. The first blow was struck by Jonathan, who at the command of his father attacked and overcame their garrison of Geba. The Philistines were greatly exasperated by this defeat, and they made ready for a speedy attack upon Israel. {ST, August 3, 1882 par. 5} [ST, August 3, 1882 par. 6] Saul was now aroused to the necessity of immediate action. He caused war to be proclaimed by the sound of the trumpet throughout the land, and also issued a proclamation calling upon all the men of war, including the tribes across the Jordan, to assemble immediately at Gilgal. This summons was obeyed. {ST, August 3, 1882 par. 6} [ST, August 3, 1882 par. 7] The Philistines had gathered an immense force at Michmash--"thirty thousand chariots, and six thousand horsemen, and people as the sand which is upon the sea-shore innumerable." When the Hebrews became apprised of the strength and numbers of the opposing force, and then considered their own defenseless condition, they became terrified and disheartened. Every day saw the army of Saul diminishing, as multitudes of the people stole away to hide themselves in caves, thickets, and pits; and some even fled across the Jordan, to the land of Gad and Gilead. Those who still remained "followed him trembling." {ST, August 3, 1882 par. 7} [ST, August 3, 1882 par. 8] Where was now Israel's pride and confidence in their king, demanded, as they had declared, "that we may be like all the nations, and that our king may judge us, and go out before us and fight our battles'? Alas, how utterly worthless are all hopes based on human pomp or pride! {ST, August 3, 1882 par. 8} [ST, August 3, 1882 par. 9] Samuel had appointed to meet the king at Gilgal, there to "offer burnt- offerings and sacrifices, and to show him what he should do." The prophet did not arrive within the allotted time, and as Saul saw their dangers increasing, and the hearts of the people failing for fear, he became impatient. Instead of resorting to prayer, and humbling his soul before God, he determined to do something himself to relieve the difficulties of the situation. {ST, August 3, 1882 par. 9} [ST, August 3, 1882 par. 10] Here is where many have failed, and continue to fail. They will not wait patiently for the Lord to work for them. They desire to be active, and if God does not give them something to do, they will venture to do even what he has forbidden. The Lord had detained his servant, in order to test the faith and obedience of the king. Saul did not stand the test. God had promised to be with him, if he would be obedient. He should have trusted this promise, and waited patiently for divine instruction and guidance. But thinking that something must be done at once to inspire the people with courage, he commanded them to bring forward their victims for sacrifice, and then he presumptuously took the place of priest, and himself offered them upon the altar. This act was a flagrant violation of the divine command that only those should offer sacrifice who had been sacredly consecrated to the work. Moreover, the public nature of the act, as well as the high position of the offender, added greatly to the pernicious influence of his example, and rendered prompt punishment indispensably necessary. {ST, August 3, 1882 par. 10} [ST, August 3, 1882 par. 11] No sooner had Saul made an end of offering sacrifice, than he heard of Samuel's approach, and went out to meet him. But though greeted with demonstrations of reverence and affection, the prophet understood that all was not right. In answer to his pointed inquiry, "What hast thou done?" Saul endeavored to excuse his own course, by depicting the terror of the people and the danger of an immediate attack from the Philistines. But the prophet returned the stern and solemn answer,-- {ST, August 3, 1882 par. 11} [ST, August 3, 1882 par. 12] "Thou hast done foolishly. Thou hast not kept the commandment of the Lord thy God, which he commanded thee; for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue; the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou has not kept that which the Lord commanded thee." {ST, August 3, 1882 par. 12} [ST, August 3, 1882 par. 13] Saul's transgression proved him unworthy to be intrusted with sacred responsibilities. One who had himself so little reverence for God's requirements, could not be a wise or safe leader for the nation. Had he patiently endured the divine test, the crown would have been confirmed to him and to his house. In fact, Samuel had come to Gilgal for this very purpose. But Saul had been weighed in the balance, and found wanting. He must be removed to make way for one who would sacredly regard the divine honor and authority. {ST, August 3, 1882 par. 13} [ST, August 3, 1882 par. 14] An all-wise God had foreseen these events, yet Saul's threatened humiliation was chargeable only to his own sin and folly. God had given him great advantages to develop a right character. The Holy Spirit had enlightened his understanding, giving him clear views of the divine character and requirements, and of his own duty. All this made his sin more grievous. {ST, August 3, 1882 par. 14} [ST, August 3, 1882 par. 15] Had Saul cherished the light which Christ had given him, he would have trusted less to the performance of religious rites, and would have felt more deeply the importance of humbling his heart before God. Impulse would have been guided by reason, and chastened and purified by conscience. But it is difficult for a man whose habits are fixed, to unlearn what he has for years been learning. Divine grace only can effect this transformation. {ST, August 3, 1882 par. 15} [ST, August 3, 1882 par. 16] In the faithful performance of God's will, all the powers of the mind, all the emotions of the heart, will be called forth into their noblest, purest, happiest exercise. Great are the privileges of the Christian, and great the change which must be wrought by the Holy Spirit, ere men sinful by nature can become the sons of God. Mental abilities and spiritual affections, the treasures of memory and the anticipations of hope, are alike to be sanctified by the spirit of Christ, and consecrated to his service. The life of Christ's disciple is begun by faith and continued by obedience. - {ST, August 3, 1882 par. 16} [ST, August 10, 1882 par. 1] August 10, 1882 Victory at Michmash. - By Mrs. E. G. White. - The energy and military skill displayed by Saul in the victory of Jabesh-gilead were extolled by the whole nation. In their enthusiasm the people forgot that he was but the agent by whom the Lord had wrought for their deliverance. And though at first the king ascribed the glory to God, he afterward took honor to himself. When first called to the throne, he was humble and self-distrustful; but success made him self-confident, and ere long he was guilty of presumption and sacrilege, in offering the unbidden sacrifice at Gilgal. {ST, August 10, 1882 par. 1} [ST, August 10, 1882 par. 2] The same blind self-confidence led him to reject Samuel's message of reproof. Saul acknowledged Samuel to be a prophet sent from God. Hence he should have accepted the reproof, even though he could not himself see that he had sinned. Such a course, showing a willingness to be set right, would have gone far to re-instate him in the favor of God. But Saul endeavored to vindicate his own course, and blamed the prophet, instead of condemning himself. {ST, August 10, 1882 par. 2} [ST, August 10, 1882 par. 3] There are today many who pursue a similar course. Like Saul, they are blinded to their errors. When the Lord seeks to correct them, they receive reproof as insult, and find fault with the one who brings the divine message. {ST, August 10, 1882 par. 3} [ST, August 10, 1882 par. 4] Had Saul been willing to see and confess his error, this bitter experience would have proved a safeguard for the future. He would afterward have avoided the mistakes which called forth divine reproof. But feeling that he was unjustly condemned, he would, of course, be likely again to commit the same sin. {ST, August 10, 1882 par. 4} [ST, August 10, 1882 par. 5] The Lord would have his people, under all circumstances, manifest implicit trust in him. Although we cannot always understand the workings of his providence, we should wait with patience and humility until he sees fit to enlighten us. We should beware of taking upon ourselves responsibilities which God has not authorized us to bear. Men frequently have too high an estimate of their own character or abilities. They may feel competent to undertake the most important work, when God sees that they are not prepared to perform aright the smallest and humblest duty. {ST, August 10, 1882 par. 5} [ST, August 10, 1882 par. 6] Saul was in disfavor with God, and yet unwilling to humble his heart in penitence. He desired to devise some plan by which to establish more firmly his royal authority, as well as to revive the courage of the people. What he lacked in real piety, he would endeavor to make up in pretension and display. Saul was familiar with the terrible history of Israel's defeat when the ark of God was brought into the camp by Hophni and Phinehas; and yet, knowing all this, he determined to send for the sacred ark and its attendant priests. {ST, August 10, 1882 par. 6} [ST, August 10, 1882 par. 7] With a spirit of exultation he enters upon the accomplishment of his plans. He hopes to inspire the hearts of Israel with fresh courage, to reassemble his scattered army, and to vanquish the Philistines. He will now dispense with Samuel's presence and support, and thus free himself from the prophet's disagreeable criticisms and severe reproofs. He feels that Samuel does not rightly appreciate the position and authority of a king, and hence does not treat him with proper respect. He expects that Ahiah the priest will be awed by royal dignity, and will readily yield to the king as to a superior. {ST, August 10, 1882 par. 7} [ST, August 10, 1882 par. 8] The Holy Spirit had been granted to Saul to enlighten his understanding and soften his heart. He had received faithful instruction and reproof from the prophet of God. And yet how great his perversity! The history of Israel's first king presents a sad example of the power of early wrong habits. In his youth, Saul did not love and fear God; and that impetuous spirit, not early trained to submission, was ever ready to rebel against divine authority. {ST, August 10, 1882 par. 8} [ST, August 10, 1882 par. 9] The lesson is one which all would do well to ponder. Men cannot for years abuse the noblest powers which God has given them for his service, and then, when they choose to change, find these powers fresh and free for an entirely opposite course. Those who in early life cherish a sacred regard for the authority of God, and who faithfully perform the duties of their position, will be prepared for higher service in after years. If we would conquer in the battle of life, we must take counsel of infinite wisdom, first and last and always. {ST, August 10, 1882 par. 9} [ST, August 10, 1882 par. 10] Saul's efforts to inspire the people with hope and courage proved unavailing. Finding his force reduced to six hundred men, he left Gilgal, and retired to the fortress at Geba, so lately taken from the Philistines. This stronghold was situated on the south side of a deep, rugged valley, or gorge, a few miles north of the site of Jerusalem. On the north side of the same valley, at Michmash, the Philistine force lay encamped, while detachments of troops went out in different directions to ravage the country. {ST, August 10, 1882 par. 10} [ST, August 10, 1882 par. 11] On the one hand was a little company of almost unarmed men, on the other, vast numbers of well-drilled troops, with their thirty thousand chariots of iron. What marvel that the hearts of the men of Israel were filled with fear! God had permitted matters to be thus brought to a crisis, that he might rebuke the perversity of Saul, and teach his people a lesson of humility and faith. {ST, August 10, 1882 par. 11} [ST, August 10, 1882 par. 12] Jonathan, the king's son, a man who feared God, was chosen as the instrument to deliver Israel. Moved by a divine impulse, he proposed to his armor-bearer that they should make a secret attack upon the enemy's camp. "It may be," he urged, "that the Lord will work for us; for there is no restraint to the Lord to work by many or by few." {ST, August 10, 1882 par. 12} [ST, August 10, 1882 par. 13] The armor-bearer, a man of faith and prayer, encouraged the design, and together they withdrew from the camp of Israel, secretly, lest their purpose should be opposed as presumptuous. With earnest prayer to the Guide of their fathers, they agreed upon a sign by which they might determine how to proceed. Then passing down into the gorge separating the two armies, and which here stretched out to half a mile in width, they silently threaded their way, under the shadow of the cliff, and partially concealed by the mounds and ridges of the valley. Approaching the Philistine fortress, they were revealed to the view of their enemies, who said tauntingly, "Behold, the Hebrews come forth out of the holes where they have hid themselves," then challenged them, "Come up, and we will show you a thing," meaning that they would punish the two Israelites for their daring. {ST, August 10, 1882 par. 13} [ST, August 10, 1882 par. 14] This challenge was the token which Jonathan and his companion had previously agreed to accept as evidence that the Lord would prosper their undertaking. Passing now from the sight of the Philistines, and choosing a secret and difficult path, the warriors made their way to the summit of a cliff before deemed inaccessible, and therefore not very strongly guarded. Thus they penetrated the enemy's camp, and slew the sentinels, who were so overcome by surprise and fear as to offer no resistance. {ST, August 10, 1882 par. 14} [ST, August 10, 1882 par. 15] The whole army was seized with consternation, which was increased by an earthquake miraculously occurring at the same time. The Philistines imagined that a vast army was upon them, and in their confusion they began to slay one another. {ST, August 10, 1882 par. 15} [ST, August 10, 1882 par. 16] Soon the noise of the battle was heard in the camp of Israel. Upon inquiry it was found that none were absent but Jonathan and his armor-bearer. Saul at first desired to consult the Lord as to whether an attack should be made upon the Philistines; but the confusion among them evidently increasing, his impatient spirit could not brook delay. Marshaling his little force, he advanced against the enemy. The Hebrews who had deserted to the Philistines, now joined their fellow country-men; great numbers also came out of their lurking-places, and as the Philistines fled, discomfited, Saul's army committed terrible havoc upon the fugitives. - {ST, August 10, 1882 par. 16} [ST, August 17, 1882 par. 1] August 17, 1882 King Saul's Rash Oath. - By Mrs. E. G. White. - When Saul beheld the Philistines fleeing in terror from Michmash, he determined to make the most of his advantage. To avoid unnecessary delay, he forbade the pursuers to partake of food for the entire day, enforcing his command by the solemn imprecation, "Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies." {ST, August 17, 1882 par. 1} [ST, August 17, 1882 par. 2] The king might properly have warned his soldiers not to waste time in feasting upon the spoil of their enemies; but to deprive them of food for a whole day was unwise in the extreme. The long abstinence rendered them weak and exhausted at the very time when they should have been strong and courageous to push the battle against the foe. And then to confirm this inconsiderate prohibition by a solemn oath showed Saul to be both rash and profane. Such a course could not be prompted by a zeal for the glory of God. The king declares his object to be, not "that the Lord may be avenged on his enemies," but only "that I may be avenged on mine enemies." Yet the fact was, that Saul had no real share in the battle; the victory had been virtually gained without his knowledge or co-operation. {ST, August 17, 1882 par. 2} [ST, August 17, 1882 par. 3] Fearing the kings's displeasure, the soldiers refrained from partaking of the spoil of their enemies, and even from eating the wild honey which was found in great abundance as they passed through a forest. But Jonathan was ignorant of his father's prohibition, and unwittingly transgressed by eating a little of the honey. {ST, August 17, 1882 par. 3} [ST, August 17, 1882 par. 4] In the evening, being hungry, and faint with labor, many of the people hastily slew the cattle which they had taken, and ate the flesh with the blood, contrary to the law. Thus did Saul's injudicious severity lead to disregard of the divine command. When, however, the monarch learned what was going on, he interposed his authority, and directed that a sacrifice be first offered unto the Lord, and then the animals be properly slaughtered and the blood separated, as the Mosaic law required. {ST, August 17, 1882 par. 4} [ST, August 17, 1882 par. 5] When the people had satisfied their hunger, Saul proposed to continue the pursuit that night; but the priest suggested that it would be wiser first to ask counsel of God. This was done in the usual manner; but no answer came. Regarding this silence as a token of the Lord's displeasure, Saul determined to discover the cause. Had he properly realized the sinfulness of his own course, he would have concluded that he himself was the guilty one. But failing to discern this, he gave command that the matter be decided by lot. "Draw ye near hither, all ye chief of the people, and know and see wherein this sin hath been this day. For as the Lord liveth, which saveth Israel, though it were Jonathan my son, he shall surely die." The people listened in silence, their hearts thrilled with fear, as they saw the rash, impetuous spirit of their king. {ST, August 17, 1882 par. 5} [ST, August 17, 1882 par. 6] Again the monarch commanded, "Be ye on one side, and I and my son Jonathan on the other." The lot was cast; it fell upon Saul and Jonathan. Again it was cast, and Jonathan was taken. The Lord was pleased that the course of Jonathan should be brought to light, to manifest more fully the spirit of Saul. Thus the people would be led to see their great error in rejecting the government which God had given them. They had exchanged the pious prophet whose prayers had brought down blessings, for a king who in his blind zeal had prayed for a curse upon them. {ST, August 17, 1882 par. 6} [ST, August 17, 1882 par. 7] When the lot fell upon Jonathan, the king demanded with great sternness, "What hast thou done?" Jonathan replied frankly, acknowledging the act, and deprecating the direful penalty. Now at last we might expect Saul to see and deplore his folly in making so rash a vow. Now, surely, paternal affection will rise superior to royal authority. But no; Saul wished his people to see that the justice of the king was superior to the affection of the father. He had not shared the honor of the victory; but he hoped now to secure honor by his zeal in maintaining the sacredness of his oath. Even at the sacrifice of his son, he would impress upon his subjects the fact that the royal authority must be maintained. How terribly significant the words which fell from that father's lips,--"God do so, and more also; thou shalt surely die, Jonathan." {ST, August 17, 1882 par. 7} [ST, August 17, 1882 par. 8] At Gilgal, but a short time previous, Saul had presumed to officiate as priest, in direct violation of the command of God. When reproved by Samuel, he had stubbornly justified his own course. Now, upon the bare suspicion of sin in another--before the lots were cast--he had sworn that the offender should surely die; not considering whether the offense might not be a sin of ignorance, to be expiated by a sin-offering, instead of a willful transgression punishable with death. {ST, August 17, 1882 par. 8} [ST, August 17, 1882 par. 9] When the offender is pointed out, and it is known that his only crime is the ignorant violation of an unreasonable requirement, the king and father coldly sentences his son to death. What a contrast between the boldness with which Saul himself violates the law of God and defies reproof, and the cruel severity manifested by him toward one whom God had honored! {ST, August 17, 1882 par. 9} [ST, August 17, 1882 par. 10] The people refused to allow this unjust sentence to be carried into effect. They could see where the guilt belonged; that Saul himself was the one whom God was rebuking. Unheeding the anger of the king, they boldly declared, "Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid; as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day." Noble decision! wise and courageous people! The proud monarch dared not disregard this unanimous verdict, and the life of Jonathan was preserved. {ST, August 17, 1882 par. 10} [ST, August 17, 1882 par. 11] Saul could but feel that his son was preferred before him, both by the people and by the Lord. Jonathan's deliverance was a severe reproof to the king's rashness. He felt a presentiment that his curses would fall upon his own head. He did not longer continue the war with the Philistines, but returned to his home, moody and dissatisfied. {ST, August 17, 1882 par. 11} [ST, August 17, 1882 par. 12] Those who are most ready to excuse or justify themselves in sin are often most severe in judging and condemning others. There are many today, like Saul, bringing upon themselves the displeasure of God. They reject counsel and despise reproof. Even when convinced that the Lord is not with them, they refuse to see in themselves the cause of their trouble. How many cherish a proud, boastful spirit, while they indulge in cruel judgment or severe rebuke of others really better in heart and life than they. Well would it be for such self-constituted judges to ponder those words of Christ: "With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." {ST, August 17, 1882 par. 12} [ST, August 17, 1882 par. 13] To exalt self, to glory in what we have done or what we can do, is proof of extreme ignorance or folly. Those who have an undue estimate of themselves are often brought into positions where their true character will be developed. It was thus in the case of Saul. His own course convinced the people that kingly honor and authority were dearer to him than justice, mercy, or benevolence. {ST, August 17, 1882 par. 13} [ST, August 17, 1882 par. 14] The Lord bears long with the waywardness of the children of men, and grants to all ample opportunity to see and forsake their sins. Yet he will maintain his own glory, and care for his own people; whatever the course of the rebellious and backsliding. He may appear to prosper those who disregard his will and despise his warnings; but in his own time he will surely make manifest their folly. {ST, August 17, 1882 par. 14} [ST, August 17, 1882 par. 15] By one wrong decision, men may subject themselves to untold perils. One misstep may cost a lifetime of care, anxiety, and sorrow. Had not the men of Israel interposed to save the life of Jonathan, that intrepid warrior would have perished by the decree of their chosen leader. With what misgivings must that people afterward have followed Saul's guidance! How bitter the thought that he had been placed upon the throne by their own act! {ST, August 17, 1882 par. 15} [ST, August 17, 1882 par. 16] God's people of today are in danger of committing errors no less disastrous. We cannot, we must not, place blind confidence in any man, however high his profession of faith or his position in the church. We must not follow his guidance, unless the word of God sustains him. The Lord would have his people individually distinguish between sin and righteousness, between the precious and the vile. {ST, August 17, 1882 par. 16} [ST, August 17, 1882 par. 17] Those who labor faithfully and unselfishly in the cause of God should be highly esteemed for their works' sake. We may, like the children of Israel, be tempted to exchange the devoted, self-sacrificing laborer for one who appears more pleasing, but whose faith and steadfastness are yet untried. Let us beware how we manifest ingratitude or contempt for those whom God has made burden-bearers in his cause. Those who smite the soldiers of the cross are smiting the hand of God that covers them as a shield. - {ST, August 17, 1882 par. 17} [ST, August 24, 1882 par. 1] August 24, 1882 A Doomed People. - By Mrs. E. G. White - After delivering the reproof at Gilgal, Samuel had little intercourse with the king of Israel. Saul resented the prophet's stern rebuke, and avoided him as far as possible; and Samuel did not intrude his presence or his counsel. But the Lord commanded him to bear another message to the king. God purposed again to work through Saul, to destroy the enemies of Israel. {ST, August 24, 1882 par. 1} [ST, August 24, 1882 par. 2] Obeying this command, the prophet reminded him that he had been commissioned by the Lord to anoint him king, and that he still spoke by the same authority. Then he declared the divine message. "Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not." {ST, August 24, 1882 par. 2} [ST, August 24, 1882 par. 3] The Amalekites were a wandering people inhabiting the wilderness to the south of Palestine, between that country and Egypt. Like most of the neighboring tribes, they were idolaters, and bitter enemies of Israel. Soon after the exodus they attacked the Israelites in the desert of Rephidim, but were signally defeated by Joshua. The Amalekites were not among the nations whose lands were granted to Israel, nor had they received any injury from them. This assault was, therefore, wholly unprovoked. It was also most cowardly and cruel; the foe, not daring to risk an open encounter with the Hebrews, had attacked and slain those who from feebleness and exhaustion had fallen behind the body of the host. {ST, August 24, 1882 par. 3} [ST, August 24, 1882 par. 4] Moses was commanded to preserve a record of the battle, and also of the final doom of that idolatrous people, as pronounced by God himself: "I will blot out the memory of Amalek from under heaven, because ï¼»marginal readingï¼½ the hand of Amalek is against the throne of Jehovah." The Lord of all the earth had fixed his throne in Israel, and had shown his glorious power and majesty in bringing the chosen people from their bondage in Egypt. When Amalek made an assault upon them, he attacked the throne of God, who determined to vindicate his authority, as a warning to all future generations. {ST, August 24, 1882 par. 4} [ST, August 24, 1882 par. 5] After denouncing judgments against the Amalekites, the Lord waited long for them to turn from their evil ways; but they went on in sin until their iniquity had reached its height, till their day of probation ended, and divine justice demanded their destruction. That wicked people were dwelling in God's world, the house which he had prepared for his faithful, obedient children. Yet they appropriated his gifts to their own use, without one thought of the Giver. The more blessings he poured upon them, the more boldly they transgressed against him. Thus they continued to pervert his blessings and abuse his mercy. They strengthened their souls in iniquity, but God kept silence; and they said in their hearts. "How doth God know? and is there knowledge with the Most High? "But the dark record of their crimes was constantly passing up to Heaven. There is a limit beyond which men may not go on in sin,-- "A hidden boundary between God's mercy and his wrath." {ST, August 24, 1882 par. 5} [ST, August 24, 1882 par. 6] When that limit had been passed, God arose in his indignation to put them out of the house which they had polluted. {ST, August 24, 1882 par. 6} [ST, August 24, 1882 par. 7] Our gracious God still bears long with the impenitent. He gives them light from Heaven, that they may understand the holiness of his character, and the justice of his requirements. He calls them to repentance, and assures them of his willingness to forgive. But if they continue to reject his mercy, the mandate goes forth devoting them to destruction. {ST, August 24, 1882 par. 7} [ST, August 24, 1882 par. 8] Thus was it with Sodom. Behold the fairest city of the plain, set in a garden of beauty. To human vision it is a scene of quietness and security. The fertile fields are clothed with harvests. There is an abundance for the supply of every want, almost without labor. The distant hills are covered with flocks. The merchants of the East bring their treasures from afar. The people live for pleasure and make one long holiday of the year. {ST, August 24, 1882 par. 8} [ST, August 24, 1882 par. 9] Idleness and riches are their curse. They are absorbed in worldly pursuits and sensual gratification. Yet no visible token of God's wrath hangs over the devoted city. Their last day is like many others that have come and gone. Their last night is marked by no greater sins than many others before it. But mercy, so long rejected, ceases at last her pleadings. The fires of divine vengeance are kindled in the vale of Siddim. The beautiful but guilty Sodom becomes a desolation, a place never to be built up or inhabited. {ST, August 24, 1882 par. 9} [ST, August 24, 1882 par. 10] The flames which consumed the cities of the plain shed their warning light down even to our time. They bid us shun the sins that brought destruction upon the ungodly at that day. {ST, August 24, 1882 par. 10} [ST, August 24, 1882 par. 11] God requires the service of all his creatures. Everything in nature obeys his will. The measureless heavens are ablaze with his glory. Of all that he has created upon the earth, only man rebels against the Creator. Puny, erring men, the creatures of an hour, dare to enter into controversy with the Eternal, the Source of all wisdom and all power. They who are constantly dependent upon God's bounty, dare to spurn the Hand whence all their blessings flow. There is no ingratitude so sinful, no blindness so complete, as that of men who refuse to acknowledge their obligation to their God. {ST, August 24, 1882 par. 11} [ST, August 24, 1882 par. 12] Not only are men dwellers in God's great house, and partakers of his bounties, but they are the objects of his unceasing care and love. He makes it their privilege, through the righteousness of Christ, to call him Father. They may ask infinite blessings without exhausting the treasures of his grace. In their ignorance they may be guided by the counsels of unerring wisdom. In calamity they may shelter themselves beneath the shadow of his throne, and find safety in his secret place. {ST, August 24, 1882 par. 12} [ST, August 24, 1882 par. 13] This mighty God pledges his immutable word that those who love and trust him shall not want any good thing. But he declares that he will surely punish the transgressors of his law. The wickedness of the race is not forgotten nor overlooked because God does not at once visit them with judgments. Each century of profligacy and rebellion is treasuring up wrath against the day of wrath. {ST, August 24, 1882 par. 13} [ST, August 24, 1882 par. 14] When the scribes and Pharisees rejected the teachings of Christ, he bade them fill up the iniquity of their fathers, that it might be time for God to work; that the message of glad tidings might be given to others, who would joyfully receive it. When at last the divine forbearance was exhausted, God's wrath fell signally upon a people who had rejected so great light. {ST, August 24, 1882 par. 14} [ST, August 24, 1882 par. 15] The Lord does not delight in vengeance, though he executes judgment upon the transgressors of his law. He is forced to do this, to preserve the inhabitants of the earth from utter depravity and ruin. In order to save some, he must cut off those who have become hardened in sin. Says the prophet Isaiah: "The Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act." The work of wrath and destruction is indeed a strange, unwelcome work for Him who is infinite in love. {ST, August 24, 1882 par. 15} [ST, August 24, 1882 par. 16] Again, the divine message comes to Ezekiel: "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live." The very fact of God's unwillingness to punish sinners shows the enormity of the sins that call forth his judgments. And yet to every transgressor of his holy law is addressed that earnest, pleading call, "Turn ye, turn ye from your evil ways; for why will ye die?" {ST, August 24, 1882 par. 16} [ST, August 24, 1882 par. 17] The records of sacred history declare, that while God is a God of justice, strict to mark iniquity, and strong to punish the sinner, he is also a God of truth, compassion, and abundant mercy. While he visits judgments upon the transgressors of his law and the enemies of his people, he will protect those who respect his statutes and show kindness to his chosen. {ST, August 24, 1882 par. 17} [ST, August 24, 1882 par. 18] When he commanded that a war of extermination be waged against Amalek, he also directed that the Kenites, who dwell among them, should be spared, because they had shown mercy to Israel in their distress. Jethro, the father-in-law of Moses, and a prince among the Kenites, had joined Israel soon after the latter came out of Egypt. His presence and counsel at that time was of great value to the Hebrews. Moses afterward urged Hobab, the son of Jethro, to accompany them in their journeyings through the wilderness, saying: "We are journeying unto the place of which the Lord said, I will give it you. Come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel." {ST, August 24, 1882 par. 18} [ST, August 24, 1882 par. 19] Hobab declined, choosing to live in his own country and among his own people. But Moses knew that his brother-in-law was well acquainted with the country through which they were to pass, and that he could greatly assist them in their journey. He therefore earnestly entreated: "Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee." Hobab consented to this; but the journeyings of Israel over, he and his followers forsook the neighborhood of the towns, and betook themselves to freer air, to the wilderness of Judah, on the southern border of Canaan. {ST, August 24, 1882 par. 19} [ST, August 24, 1882 par. 20] The promise of special protection and friendship given by Moses to the Kenites, was made by the direction of the Lord. Hence when Saul was commanded to destroy the Amalekites, special directions were given that the Kenites should be spared. Jethro and his family had been devoted worshipers of the true God; but though the Kenites were still friendly to Israel, and acknowledged the living God as the ruler of the earth, their religion had become corrupted with idolatry. After this time they degenerated more and more into heathenism, and their influence became a snare to the Hebrews. Hence they were finally visited with divine judgments. {ST, August 24, 1882 par. 20} [ST, August 24, 1882 par. 21] Balaam, under the inspiration of the Holy Spirit, foretold the destruction of both the Kenites and the Amalekites: "When he looked on Amalek, he took up his parable and said, Amalek was the first of the nations, but his latter end shall be that he perish forever. And he looked on the Kenites and took up this parable, and said, Strong is thy dwelling-place, and thou puttest thy rest in a rock. Nevertheless, the Kenites shall be wasted, until Asshur shall carry thee away captive. And he took up his parable, and said, Alas, who shall live when God doeth this!" - {ST, August 24, 1882 par. 21} [ST, August 31, 1882 par. 1] August 31, 1882 The Final Test. - By Mrs. E. G. White. - The defeat of the Philistines at Michmash seemed a turning-point in the fortunes of Israel. Though the Lord was displeased with Saul, and purposed to set aside his family, yet he granted him success in battle against the oppressors of his people. No enemy seemed able to stand against him. He made war in turn against Moab, Ammon, and Edom, and against the Amalekites and the Philistines; and wherever he turned his arms, he gained fresh victories. Yet, having missed the opportunity which God had granted him, he was never able permanently to subdue the Philistines. He had sore war with them all the days of his life. {ST, August 31, 1882 par. 1} [ST, August 31, 1882 par. 2] When commanded to destroy the Amalekites, Saul did not for a moment hesitate. To his own authority was added the command of the prophet, and at the call to battle the men of Israel flocked to his standard. Two hundred thousand footmen, and ten thousand men of Judah were numbered at Telaim. With this force, Saul attacked and defeated the king of Amalek, and overran the country. {ST, August 31, 1882 par. 2} [ST, August 31, 1882 par. 3] This victory was by far the most brilliant which Saul had ever gained, and it served to kindle anew that pride of heart which was his greatest danger. The divine edict devoting the Amalekites to utter destruction was but partially executed. Ambitious to heighten the honor of his triumphal return by the presence of a royal captive, Saul ventured to spare Agag, the fierce and warlike king of Amalek. {ST, August 31, 1882 par. 3} [ST, August 31, 1882 par. 4] This act was not without influence upon the people. They too felt that they might safely venture to depart somewhat from the Lord's explicit directions. Hence they covetously reserved to themselves the finest of the flocks, herds, and beasts of burden, destroying only that which was vile and refuse. {ST, August 31, 1882 par. 4} [ST, August 31, 1882 par. 5] Here Saul was subjected to the final test. His presumptuous disregard of the will of God, showing his determination to rule as an independent monarch, proved that he could not be intrusted with royal power as the Lord's vicegerent. Unmindful of all this, Saul marshals his victorious army, and with the captive king and the long train of flocks and herds--a booty highly valued in the East--set out on the march homeward. At Carmel, in the possessions of Judah, he set up a monument of his victory. {ST, August 31, 1882 par. 5} [ST, August 31, 1882 par. 6] While pride and rejoicing reigned in the camp of Saul, there was deep anguish in the home of Samuel. His intense interest for the welfare of Israel had not abated. He still loved the valiant warrior whom his own hands had anointed as king. It had been his earnest prayer that Saul might become a wise and prosperous ruler. When it was revealed to him that Saul had been finally rejected, Samuel in his distress "cried unto the Lord all night," pleading for a reversal of the sentence. With an aching heart he set forth next morning to meet the erring king. But when he heard that Saul had erected a monument of his own exploits, instead of giving glory to God, he turned aside and went to Gilgal. {ST, August 31, 1882 par. 6} [ST, August 31, 1882 par. 7] Thither the monarch with his army came to meet him. Samuel had cherished a longing hope that Saul might, upon reflection, become conscious of his sin, and by repentance and humiliation before God, be again restored to the divine favor. But the king came forward with great assurance, saying, "Blessed be thou of the Lord; I have performed the commandment of the Lord." Saul had so often followed his own will, regardless of the command of God through his prophet, that his moral perception had become dulled. He was not now conscious of the sinfulness of his course. {ST, August 31, 1882 par. 7} [ST, August 31, 1882 par. 8] The sounds that fell upon the prophet's ears, disproved the statement of the disobedient king. To the pointed question, "What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" Saul made answer, "They have brought them from the Amalekites; for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed." The plea here urged was at best but an excuse for covetousness. The beasts saved from the spoil were to be offered by the Israelites in place of their own animals required for sacrifice. {ST, August 31, 1882 par. 8} [ST, August 31, 1882 par. 9] The spirit which actuated Saul is evinced by the fact that when proudly boasting of his obedience to the divine command, he takes all the honor to himself; when reproved for disobedience, he charges the sin upon the people. Samuel was not deceived by the king's subterfuge. With mingled grief and indignation he declares, "Stay, and I will tell thee what the Lord hath said to me this night." Then he reminded Saul of his early humility: "When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the Lord anointed thee king over Israel?" He repeats the divine behest concerning Amalek, and demands from the king the reason for his disobedience. {ST, August 31, 1882 par. 9} [ST, August 31, 1882 par. 10] Saul stubbornly persists in his self-justification; "Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroy the Amalekites. But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal." Had Saul himself obeyed the command of God, and enforced it upon the people with the same decision that he had manifested in carrying out his own decrees, he would have had no difficulty in securing obedience. God held him responsible for the sin which he basely endeavored to charge upon Israel. {ST, August 31, 1882 par. 10} [ST, August 31, 1882 par. 11] In stern and solemn words the prophet of the Most High sweeps away the refuge of lies, and pronounces against Saul the irrevocable sentence: "Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king." {ST, August 31, 1882 par. 11} [ST, August 31, 1882 par. 12] As the king heard this fearful sentence, he cried out, "I have sinned; for I have transgressed the commandment of the Lord and thy words because I feared the people, and obeyed their voice." Saul was filled with terror by the denunciation of the prophet, but he had, even now, no true sense of the enormity of his transgression. He still persisted in casting blame upon the people, declaring that he had sinned through fear of them. {ST, August 31, 1882 par. 12} [ST, August 31, 1882 par. 13] This was the same excuse urged by Aaron to shield himself from the guilt of making the golden calf. But so far from accepting the excuse, Moses sternly rebuked Aaron, in the presence of all the people. As the high priest of Israel, and the representative of Moses in his absence, Aaron should at any risk have opposed the rash and godless designs of the people. His neglect to do this brought upon them sin, disaster, and ruin, which he was powerless to avert. While he found it easy to lead them into sin, he sought in vain to lead them to repentance. Moses afterward declared, "The Lord was very angry with Aaron to have destroyed him." His sin would have been punished with death had he not in true penitence humbled himself before the Lord. Had Saul, in like manner, been willing to see and confess his sin, he too might have been forgiven. {ST, August 31, 1882 par. 13} [ST, August 31, 1882 par. 14] It was not sorrow for sin, but fear of its penalty that actuated the king of Israel as he entreated Samuel, "I pray thee, pardon my sin, and return with me, that I may worship the Lord." {ST, August 31, 1882 par. 14} [ST, August 31, 1882 par. 15] "I will not return with thee," was the answer of the prophet; "for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel." As Samuel turned to leave, the king, in an agony of fear, laid hold of his mantle to hold him back, but it rent in his hands. Upon this, the prophet declared, "The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine that is better than thou." And knowing how lightly his words had heretofore been regarded by the king, he adds the solemn assurance, "The Strength of Israel will not lie nor repent." Saul had gloried in his exploits, as though he were the deliverer of his people. The prophet rebukes this pride by reminding the haughty monarch that God was the strength of Israel. {ST, August 31, 1882 par. 15} [ST, August 31, 1882 par. 16] Even now Saul fears only personal disgrace and the loss of his kingdom. He is far more disturbed by the alienation of Samuel than by the displeasure of God. He entreated Samuel to pardon his transgressions, as if the prophet had authority to reverse the divine sentence against him. He knew that the people had greater confidence in Samuel than in himself. Should another king be immediately anointed by divine command, he felt that his own case was hopeless. Should Samuel denounce and forsake him, he feared an immediate revolt among the people. {ST, August 31, 1882 par. 16} [ST, August 31, 1882 par. 17] As a last resort, Saul entreated the prophet to honor him before the elders and the people by publicly uniting with him in the worship of God. Samuel remained, but only as a silent witness of the service. Without humility or repentance, Saul's worship could not be accepted of the Lord. {ST, August 31, 1882 par. 17} [ST, August 31, 1882 par. 18] An act of justice, stern and terrible, was yet to be performed. Samuel must publicly vindicate the honor of God, and rebuke the course of Saul. He commands that the king of the Amalekites be brought before him. Above all who had fallen by the sword of Israel, Agag was responsible as the upholder of the debasing heathenism of his people, and the instigator of their revolting cruelties; it was just that upon him should fall the heaviest penalty. He came at the prophet's command, in the pride of royalty, flattering himself that he could overawe the servant of God, and that all danger of death was past. Samuel's words dispelled his assurance: As thy sword hath made women childless, so shall thy mother be made childless among women." "And Samuel hewed Agag in pieces before the Lord." This done, Samuel returned to his home at Ramah, Saul to his at Gilgal. The prophet and the king were never to meet again. {ST, August 31, 1882 par. 18} [ST, August 31, 1882 par. 19] Samuel was a man of great tenderness of spirit, and strong affections, as is evinced by the anguish which he felt when commanded to declare the divine sentence against Saul. Yet when required to execute justice against the wicked king of Amalek, he performed the unwelcome task unflinchingly. He would maintain his fidelity to God, however great the sacrifice of personal feeling. {ST, August 31, 1882 par. 19} [ST, August 31, 1882 par. 20] How wide the contrast between the conduct of Samuel and the course pursued by the king of Israel. To serve his own purpose, Saul could be exceedingly cruel; but when divinely commissioned to destroy utterly a rebellious people, he smites only the lesser criminals, and spares the one upon whom the curse of God especially rested. In his pride of heart he flattered himself that he was more merciful than his Maker. By his course of action he declared the divine requirement unjust and cruel. {ST, August 31, 1882 par. 20} [ST, August 31, 1882 par. 21] The case of Saul should be a lesson to us, that God's word is to be respected and obeyed. All the crimes and calamities of ancient Israel resulted from their neglect to heed the instructions of their divine Ruler. Here is our danger. We must give diligent heed to what the Lord has spoken, even in apparently small matters. God requires his people not merely to assent to his word, but to obey it with all the heart. To comply with the Lord's instructions when it is compatible with our own interests, and to disregard them when this best suits our purpose, is to pursue the course of Saul. Pride in our own achievements or a stubborn adherence to our own will, renders the most exalted profession or the most splendid service odious in the sight of God. - {ST, August 31, 1882 par. 21} [ST, September 14, 1882 par. 1] September 14, 1882 Obedience Better Than Sacrifice. - By Mrs. E. G. White. - "Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry." These words of reproof, addressed to the king of Israel by Samuel the prophet, contain a lesson that should be pondered by the people of God in every age. The sacrificial offerings of ancient times were of themselves of no value in the sight of God. Those who presented sacrifice before the Lord must have a true sense of its import, acknowledging their lost condition as sinners, and accepting the death of Christ in their behalf. They must repent of their transgressions of God's law, and exercise faith in Jesus as the only one who could remove their guilt. When the offering of a sacrifice was substituted for true, willing, glad service to God, when it was regarded as having any virtue or merit in itself, or when the type was exalted above the object typified, then it became displeasing to the Lord. {ST, September 14, 1882 par. 1} [ST, September 14, 1882 par. 2] Had Saul presented an offering of the greatest value, from his own flocks and herds, obeying in every particular the requirements of the law, yet in a spirit of self-sufficiency, and without true penitence, his offering would have been rejected. But when he offered the spoils of Amalek, upon which the divine curse had been pronounced, how utterly abhorrent must have been his course in the sight of a holy God. He had presumed, in the presence of all Israel, to show contempt for the authority of his Maker. {ST, September 14, 1882 par. 2} [ST, September 14, 1882 par. 3] "To obey is better than sacrifice." This lesson is of special importance at the present time, when the claims of God's law are urged upon our attention. The light now shining from the sacred word reveals the fact that an alien power has tampered with the statutes of Jehovah. The papacy, "the man of sin," has attempted to change the times and laws of divine appointment. The Creator of the heavens and the earth commanded, "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." This command was enforced by the example of its Author, proclaimed with his own voice, and placed in the very bosom of the decalogue. But the papal power has removed this divine ordinance, and substituted a day which God has not sanctified, and upon which he did not rest, the festival so long adored by heathens as the "venerable day of the sun." {ST, September 14, 1882 par. 3} [ST, September 14, 1882 par. 4] In all this, Satan is the master spirit. He has no particular regard for Sunday, but he desires that his will shall be obeyed, rather than the will of God. It was Satan that incited Adam and Eve to transgress the command of their Maker, and he has continued this work even to our own day. We see the success of his attacks upon the law of God, in the wide-spread disregard for the ancient Sabbath of Jehovah, and the well-nigh universal veneration for the institution of heathenism and papacy. And we see the terrible results, in the skepticism which everywhere prevails. The Sabbath was instituted in Eden, as a memorial of creation. It points men directly to the true God as the Maker of the heavens and the earth. Thus it stands as a mighty barrier against idolatry, atheism, and infidelity. Had the Sabbath been universally kept, not one of these evils could have gained a foot-hold in our world. There could not have been an infidel nor an idolater. {ST, September 14, 1882 par. 4} [ST, September 14, 1882 par. 5] Even the political regulations given to Moses when he was in secret council with Jehovah, contain important lessons for the people of every age. But the law proclaimed from Sinai in the hearing of assembled Israel, and written by the finger of God, is obligatory upon all men to the close of time. {ST, September 14, 1882 par. 5} [ST, September 14, 1882 par. 6] When God commissioned Saul to utterly destroy the Amalekites, he did not leave it to Saul's judgment to destroy or keep alive as he should see fit. When he forbade our first parents to eat of the tree of knowledge, he did not leave it to them to eat or not to eat, as they pleased. When he commanded men to keep holy the seventh day, he did not make it optional with them to obey if convenient, and if not to sanctify a day of their own choosing. {ST, September 14, 1882 par. 6} [ST, September 14, 1882 par. 7] Many endeavor to evade the claims of the fourth commandment by urging that the law of God was given to the Jews exclusively; that the seventh day of the week is the Jewish, while the first day is the Christian Sabbath. This distinction is not recognized in the Scriptures. There is no such contrast as is often claimed to exist between the Old and the New Testament, the law of God and the gospel of Christ, the requirements of the Jewish and those of the Christian dispensation. Every soul saved in the former dispensation was saved by Christ as verily as we are saved by him today. Patriarchs and prophets were Christians. The gospel promise was given to the first pair in Eden, when they had by transgression separated themselves from God. The gospel was preached to Abraham. The Hebrews all drank of that spiritual Rock, which was Christ. It was by Christ that the worlds were made. By Christ the law was proclaimed from Sinai. Hence, Christ is, in the fullest sense, as he declares himself to be, "Lord of the Sabbath." He made the day sacred to himself, on which to receive the worship of angels and of men. {ST, September 14, 1882 par. 7} [ST, September 14, 1882 par. 8] How dare any, understanding the claims of the fourth commandment, trample upon its requirements? Saul stated, as an excuse for his transgression, that he "feared the people." Are there not many in our day, even among the professed ministers of Christ, who could give no better reason for their course? Though the word of God is plain, they dare not offend the prejudices or arouse the fears of their hearers; therefore they let them go on unwarned in their violation of God's law. In the day of final judgment the excuse of Saul will avail for them no more than it availed for him. {ST, September 14, 1882 par. 8} [ST, September 14, 1882 par. 9] "Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry." Rebellion originated with Satan. Notwithstanding the exalted position which he occupied among the heavenly host, he became dissatisfied because he was not accorded supreme honor. Hence he questioned God's purposes and impugned his justice. He bent all his powers to allure the angels from their allegiance. The fact that he was an archangel, glorious and powerful, enabled him to exert a mighty influence. His complaints against God's government, at first met with no favor; yet being urged again and again, they were finally accepted by those who had before been loyal and happy subjects of the King of Heaven. There was not the shadow of justification or excuse for disaffection; but envy and jealousy, once cherished, gained a power that paralyzed reason and destroyed honor and loyalty. As the result, Satan and all his sympathizers were cast out of Heaven. {ST, September 14, 1882 par. 9} [ST, September 14, 1882 par. 10] In his rebellion, Satan showed contempt for the authority of God, and virtually trampled upon every precept of his law. He is the grand prototype of all transgressors. To indulge unbelief, ingratitude, apostasy, defiance of God, or enmity against him, is but to repeat the course which Satan pursued in Heaven. Rebellion against God is as directly due to Satanic influence as is the practice of witchcraft. Like witchcraft, it exerts a bewitching, deceptive power almost impossible to break. Those who set themselves against the government of God have entered into an alliance with the arch-apostate, and he will not lightly lose his prey. All his power and cunning will be exercised to captivate the senses and mislead the understanding of his victims. Everything appears to them in a false light. Under his bewitching spell they can, like our first parents, see only the great benefits to be received by transgression. To achieve the desired object, they will stop at no means, however great the danger to another or the sin to themselves. {ST, September 14, 1882 par. 10} [ST, September 14, 1882 par. 11] No stronger evidence can be given of Satan's delusive power than that many who are thus led by him deceive themselves with the belief that they are in the service of God. The Jewish scribes and elders in the days of Christ professed great zeal for the honor of God, and yet they rejected his Son. Jesus gave them the most conclusive evidence that he was the Promised One. Upon one occasion, the Spirit witnessed so powerfully to his claims that the hearts of all who were in the synagogue responded to the gracious words that proceeded from his lips. Here was the turning-point with that company. As Christ's divinity flashed through humanity, their spiritual sight was quickened. A new power of discernment and appreciation came upon them, and the conviction was almost irresistible that Jesus was the Son of God. But Satan was at hand to arouse doubts, unbelief, and pride. They steeled their hearts against the Saviour's words. As they yielded to the control of Satan, they were fired with uncontrollable rage against Jesus. With one accord they would have taken his life, had not angels interposed for his deliverance. {ST, September 14, 1882 par. 11} [ST, September 14, 1882 par. 12] The same spirit still exists in the hearts of those who set themselves to follow their own perverted judgment in opposition to the will of God. The struggle between truth and error will reveal the same pride and stubbornness, and the same unreasoning hatred against the advocates of truth, as was displayed by the unbelieving Jews. {ST, September 14, 1882 par. 12} [ST, September 14, 1882 par. 13] He who could cause all the glories of earthly empires to pass before Christ in his hour of temptation, exerts a wizard-like power upon the minds of all who do not implicitly trust and obey God. It is this moral infatuation which steels their hearts against the influence of the Holy Spirit. It was this that led Korah, Dathan, and Abiram to rebel against the authority of Moses. Satan deluded them with the idea that they were opposing only a human leader, a man like themselves. But in rejecting God's chosen instrument, they rejected Christ, their invisible leader. They insulted the Spirit of God; and judgments followed close upon their sin. They were deceived by Satan, but by their own consent; because they placed themselves in his power. {ST, September 14, 1882 par. 13} [ST, September 14, 1882 par. 14] Thus was it with Saul. He had the most decisive evidence that Samuel had been divinely appointed and inspired. It was in opposition to all the dictates of reason and sound judgment, that he ventured to disregard the command of God through the prophet. His fatal presumption must be attributed to this Satanic sorcery, which made him blind to the sin, and reckless of its consequences. Saul had manifested great zeal to suppress idolatry and witchcraft, decreeing that all found guilty of these practices should be punished with death. Yet the prophet shows him that in his disobedience to the divine command he had been actuated by the same spirit of opposition to God, and had been as really inspired by Satan, as though he had practiced sorcery. And, further, when reproved, he had added stubbornness to rebellion. Instead of confessing his sin, and humbly seeking pardon, he rejected reproof, and hardened his heart in transgression. He could have offered no greater insult to the Spirit of God, had he openly united with idolaters. {ST, September 14, 1882 par. 14} [ST, September 14, 1882 par. 15] It is a perilous step to slight the reproofs and warnings of God's word or of his Spirit. Many, like Saul, yield to temptation until they become blind to the true character of sin. They flatter themselves that they have had some good object in view, and have done no wrong, in departing from the Lord's requirements. Thus they do despite to the Spirit of grace until its pleading voice is no longer heard, and they are left to the delusions which they have chosen. - {ST, September 14, 1882 par. 15} [ST, November 2, 1882 par. 1] November 2, 1882 My Health Restored. - For two months my pen has been resting; but I am deeply grateful that I am now able to resume my writing. The Lord has given me an additional evidence of his mercy and loving-kindness by again restoring me to health. By my recent illness I was brought very near to the grave; but the prayers of the Lord's people availed in my behalf. {ST, November 2, 1882 par. 1} [ST, November 2, 1882 par. 2] About two weeks before our camp-meeting in this State, the disease from which I had been suffering was checked, yet I gained little strength. As the time for the meeting drew near, it seemed impossible that I could take any part in it. There was but little prospect that I could even go upon the ground. I prayed much over the matter, but still remained very feeble, unable to endure any taxation. A severe cough troubled me night and day. The pain in my left lung was so great that I could not lie upon that side. I was very weak, both in body and mind. My courage and energy seemed paralyzed. I was unable even to exercise faith. In my suffering condition I could only fall helpless into the arms of my Redeemer, and there rest. {ST, November 2, 1882 par. 2} [ST, November 2, 1882 par. 3] When the first Sabbath of the meeting came, I felt that I must be upon the camp-ground, for I might there meet the Divine Healer. In the afternoon I lay upon a lounge under the large tent, while Eld. Waggoner addressed the people, presenting the signs that show the day of God very near. At the close of his discourse, I decided to rise to my feet, hoping that if I thus ventured out by faith, doing all in my power, God would help me to say a few words to the people. As I began to speak, the power of God came upon me, and my strength was instantly restored. {ST, November 2, 1882 par. 3} [ST, November 2, 1882 par. 4] I had hoped that my feebleness might gradually pass away, but had looked for no immediate change. The instantaneous work wrought for me was unexpected. It cannot be attributed to imagination. The people saw me in my feebleness, and many remarked that to all appearance I was a candidate for the grave. Nearly all present marked the change which took place in me while I was addressing them. They stated that my countenance change and the deathlike paleness gave place to a healthful color. I testify to all who read these words, that the Lord has healed me. Divine power has wrought a great work for me, whereof I am glad. I was able to labor every day during the meeting, and several times spoke more than one hour and a half. My whole system was imbued with new strength and vigor. A new tide of emotions, a new and elevated faith, took possession of my soul. {ST, November 2, 1882 par. 4} [ST, November 2, 1882 par. 5] During my sickness I learned some precious lessons,--learned to trust where I cannot see, while unable to do anything, to rest quietly, calmly, in the arms of Jesus. We do not exercise faith as we should. We are afraid to venture upon the word of God. In the hour of trial, we should strengthen our souls with the assurance that God's promises can never fail. Whatever he has spoken, will be done. {ST, November 2, 1882 par. 5} [ST, November 2, 1882 par. 6] While I was lying upon my sick-bed, a message came by telegraph from Dr. Kellogg, "We are praying for Sister White's restoration." From friends in Oakland, and other places, the assurance came, "We are praying for you." My brethren and sisters, God has heard your prayers, Eld. Waggoner, with the members of my family, and other friends, often bowed at my bedside, and prayed earnestly for me. Sometimes the thought would come to my mind that I was too weak to have this exercise in my room; but I felt that in prayer was my only hope, and I could not give it up. In my conscious hours, those earnest petitions were a great comfort to me. {ST, November 2, 1882 par. 6} [ST, November 2, 1882 par. 7] Before my sickness, I thought that I had faith in the promises of God; yet I find myself surprised at the great change wrought in me, so far exceeding my expectations. I am unworthy of this manifestation of the love of God. I have reason to praise God more earnestly, to walk in greater humility before him, and to love him more fervently than ever before. I am placed under renewed obligation to give to the Lord all that there is of me. I must shed upon others the blessed radiance which he has permitted to shine upon me. {ST, November 2, 1882 par. 7} [ST, November 2, 1882 par. 8] I do not now expect to be lifted above all infirmities and tribulations, and to have an unruffled sea on the journey Heavenward. I expect trials losses, disappointments, and bereavements; but I have the Saviour's promise, "My grace is sufficient for thee." We must not count it a strange thing if we are assaulted by the enemy of all righteousness. Christ has promised to be a present help in every time of need, but he has not told us that we shall be exempt from trials. On the contrary, he has plainly informed us that we shall have tribulation. To be tried and tested is a part of our moral valuable lessons, and obtain the most precious graces, if we will draw near to God, and endure all in his strength. {ST, November 2, 1882 par. 8} [ST, November 2, 1882 par. 9] My sickness has taught me my own weakness, and my Saviour's patience and love, and his power to save. When passing sleepless nights, I have found hope and comfort in considering the forbearance and tenderness of Jesus toward his weak, erring disciples, and remembering that he is still the same,--unchangeable in mercy, compassion, and love. He sees our weakness, he knows how we lack faith and courage; yet he does not cast us off. He is pitiful and of tender compassion toward us. {ST, November 2, 1882 par. 9} [ST, November 2, 1882 par. 10] I may fall at my post before the Lord shall come; but when all that are in their graves shall come forth, I shall if faithful, see Jesus, and be made like him. Oh, what joy unspeakable, to see him whom we love,--to see him in his glory who so loved us that he gave himself for us,--to behold those hands once pierced for our redemption, stretched out to us in blessing and welcome! What will it matter though we toil and suffer here, if we may only attain to the resurrection of life! We will patiently wait till our time of trial ends, and then we shall raise the glad shout of victory. Mrs. E. G. White. - {ST, November 2, 1882 par. 10} [ST, December 7, 1882 par. 1] December 7, 1882 Importance of Right Associations. - By Mrs. E. G. White. - Every association we form, however limited, exerts some influence upon us. The extent to which we yield to that influence will be determined by the degree of intimacy, the constancy of the intercourse, and our love and veneration for the one with whom we associate. It is only by acquaintance and association with Christ, that we can become like him, the one faultless example. {ST, December 7, 1882 par. 1} [ST, December 7, 1882 par. 2] Communion with Christ--how unspeakably precious! Such communion it is our privilege to enjoy, if we will seek it, if we will make any sacrifice to secure it. When the early disciples heard the words of Christ, they felt their need of him. They sought, they found, they followed him. They were with him in the house, at the table, in the closet in the field. They were with him as pupils with a teacher, daily receiving from his lips lessons of holy truth. They looked to him as servants to their master, to learn their duty. They served him cheerfully, gladly. They followed him, as soldiers follow their commander, fighting the good fight of faith. "And they that are with him are called, and chosen, and faithful." {ST, December 7, 1882 par. 2} [ST, December 7, 1882 par. 3] Let all put the question to their own hearts, Have we been seeking the friendship and applause of the world, rather than the presence of Christ and a deeper knowledge of his will? Examine your own hearts, judge your own course. Consider what associates you are choosing. Do you seek the company of the wise, or are you willing to choose worldly associates, companions who fear not God, and obey not the gospel? Are your recreations such as to impart moral and spiritual vigor? Will they lead to purity of thought and action? {ST, December 7, 1882 par. 3} [ST, December 7, 1882 par. 4] Many parents are disregarding the most sacred claims of God, by their neglect to consecrate themselves and their children to him. Many are reposing in false security, absorbed in selfish interests, and attracted by earthly treasures. They fear no evil. Danger seems a great way off. They will be deceived, deluded, to their eternal ruin, unless they arouse, and with penitence and deep humiliation, return unto the Lord. {ST, December 7, 1882 par. 4} [ST, December 7, 1882 par. 5] The pride, self-indulgence, impiety, and iniquity that surround us, have an evil influence upon us. Few realize the importance of shunning, so far as possible, all associations unfriendly to religious life. In choosing their surroundings, few make their spiritual prosperity the first consideration. {ST, December 7, 1882 par. 5} [ST, December 7, 1882 par. 6] Parents flock with their families to the cities, because they fancy it easier to obtain a livelihood there than in the country. The children, having nothing to do when not in school, obtain a street education. From evil associates, they acquire habits of vice and dissipation. The parents see this, but because it will require a sacrifice to correct their error, they stay where they are, until Satan gains full control of their children. Better sacrifice any and every worldly consideration that to imperil the precious souls committed to your care. They will be assailed by temptations, and should be taught to meet them; but it is your duty to cut off every influence, to break up every habit, to sunder every tie, that keeps you from the most free, open, and hearty committal of yourselves and your family to God. {ST, December 7, 1882 par. 6} [ST, December 7, 1882 par. 7] Instead of the crowded city, seek some retired situation where your children will be, so far as possible, shielded from temptation, and there train and educate them for usefulness. The prophet Ezekiel thus enumerates the causes that led to Sodom's sin and destruction: "Pride, fullness of bread, and abundance of idleness was in her and in her daughters; neither did she strengthen the hand of the poor and needy." All who would escape the doom of Sodom, must shun the course that brought God's judgments upon that wicked city. {ST, December 7, 1882 par. 7} [ST, December 7, 1882 par. 8] Who will heed the counsel of the True Witness, to seek the gold tried in the fire, the white raiment, and the eye-salve? The gold is faith and love, the white raiment is the righteousness of Christ, the eye-salve is that spiritual discernment which will enable us to see the wiles of Satan and shun them, to detect sin and abhor it, to see truth and obey it. {ST, December 7, 1882 par. 8} [ST, December 7, 1882 par. 9] The deadly lethargy of the world is paralyzing the senses. Sin does not appear repulsive to those who are blinded by Satan. The judgments of God are soon to be poured out upon the earth. "Escape for thy life," is the warning from the angels of God. Other voices are heard saying, "Do not become excited; there is no cause for special alarm." Those who are at ease in Zion cry peace and safety, while Heaven declares that swift destruction is about to come upon the transgressor. The young, the frivolous, the pleasure-loving, consider these warnings as idle tales, and turn from them with a jest. Parents are inclined to think their children about right in the matter, and all sleep on at ease. Thus it was at the destruction of the old world, and when Sodom and Gomorrah were consumed by fire. On the night prior to their destruction, the cities of the plain rioted in pleasure. Lot was derided for his fears and warnings. But these scoffers perished in the flames. That very night the door of mercy was forever closed to the wicked, careless inhabitants of Sodom. {ST, December 7, 1882 par. 9} [ST, December 7, 1882 par. 10] It is God who holds in his hands the destiny of souls. He will not always be mocked; he will not always be trifled with. Already his judgments are in the land. Fierce and awful tempests leave destruction and death in their wake. The devouring fire lays low the desolate forest and the crowded city. Storm and shipwreck await those who journey upon the deep. Accident and calamity threaten all who travel upon the land. Hurricanes, earthquakes, sword and famine, follow in quick succession. Yet the hearts of men are hardened. They recognize not the warning voice of God. They will not flee to the only refuge from the gathering storm. {ST, December 7, 1882 par. 10} [ST, December 7, 1882 par. 11] Many who have been placed upon the walls of Zion, to watch with eagle eye for the approach of danger, and lift the voice of warning, are themselves asleep. The very ones who should be most active and vigilant in this hour of peril are neglecting their duty, and bringing upon themselves the blood of souls. {ST, December 7, 1882 par. 11} [ST, December 7, 1882 par. 12] Let no one put aside the warning, and say, "It does not mean me. I will not be disturbed by this excitable message." It is the evil servant who says in his heart, "My Lord delayeth his coming." Professedly a servant of Christ, he may not, in words, deny that the Lord is soon to come; but his actions show that he puts off that day to a distant period. He guiltily presumes-on the supposed delay; he becomes careless, and his works testify his unbelief. He adopts the maxims and conforms to the practices of the world. {ST, December 7, 1882 par. 12} [ST, December 7, 1882 par. 13] As soon as the evil servant begins to lose the spirit and power of the message, he manifests his unbelief. He smites his fellow-servants. He is ready to pass censure on those who are better than himself. "The poison of asps is under their lips." His course is downward. Erelong he may be found "eating and drinking with the drunken"--uniting with worldlings in their gatherings for pleasure, and, to all intents and purposes, one with them. Such is the condition of very many among us today. {ST, December 7, 1882 par. 13} [ST, December 7, 1882 par. 14] In the instruction given by our Saviour to his disciples are words of admonition especially applicable to us: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares." Watch, pray, work--this is the true life of faith. "Pray always;" that is, be ever in the spirit of prayer, and then you will be in readiness for your Lord's coming. {ST, December 7, 1882 par. 14} [ST, December 7, 1882 par. 15] The Christian life is a warfare. The apostle Paul speaks of wrestling against principalities and powers as he fought the good fight of faith. Again, he declares, "Ye have not yet resisted unto blood, striving against sin." Ah, no. Today sin is cherished and excused. The sharp sword of the Spirit, the word of God, does not cut to the soul. Has religion changed? Has Satan's enmity to God abated? A religious life once presented difficulties, and demanded self-denial. All is made very easy now. And why is this? The professed people of God have compromised with the powers of darkness. {ST, December 7, 1882 par. 15} [ST, December 7, 1882 par. 16] The path to Heaven is no smoother now than in the days of our Saviour. All our sins must be put away. Every darling indulgence that hinders our religious life must be cut off. The right eye or the right hand must be sacrificed, if it cause us to offend. Are we willing to renounce our own wisdom, and to receive the kingdom of Heaven as a little child? Are we willing to part with self-righteousness? Are we willing to give up our chosen worldly associates? Are we willing to sacrifice the approbation of men? The prize of eternal life is of infinite value. Will we put forth efforts and make sacrifices proportionate to the worth of the object to be attained? - {ST, December 7, 1882 par. 16} [ST, January 4, 1883 par. 1] January 4, 1883 The Old Year and the New. - By Mrs. E .G. White. - Already has the new year been ushered in; yet before we greet its coming, we pause to ask, What has been the history of the year that with its burden of records has now passed into eternity? The admonition of the apostle comes down the lines to every one of us, "Examine yourselves, whether ye be in the faith; prove your own selves." God forbid that at this important hour we should be so engrossed with other matters as to give no time to serious, candid, critical self-examination! Let things of minor consequence be put in the background, and let us now bring to the front the things which concern our eternal interests. {ST, January 4, 1883 par. 1} [ST, January 4, 1883 par. 2] Christian brethren, as Christ's ambassador I entreat you to inquire into the character of your thoughts, tempers, purposes, words, and works during the past year. What has been the nature of your experience? Compare the records of your religious life with the Bible standard, and pass judgment upon yourselves. Have the fruits of righteousness testified that you are in the faith, or have the fruits that you have borne, witnessed against you? This is a subject worthy of earnest, careful thought. Be thorough and impartial in your examination of the past year's record. Do you see the defects in your character, and are you compelled to admit that you have made no decided advance in overcoming these unholy traits? Remember that if not overcome, these will surely separate you from the presence of a pure, holy, sin-hating God, and close the doors of the heavenly mansions against you. {ST, January 4, 1883 par. 2} [ST, January 4, 1883 par. 3] How many have, in the past year, cherished heart-burnings and bitterness toward their brethren and sisters in the church? How many have thought and spoken unkindly of those who, like themselves, profess to be followers of Jesus? We may think we had an excuse for this; but is there any provocation of sufficient weight to excuse us in harboring unkindness and malice in our hearts? Said Jesus, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." If we do not in our daily life exemplify these principles, we cannot be accepted before God. We must earnestly seek his grace to kill every fiber of the root of bitterness, and must let the love of Jesus take possession of our souls and reveal itself in our words and works, or we are not of Christ but of the wicked one. {ST, January 4, 1883 par. 3} [ST, January 4, 1883 par. 4] The Church militant is not the church triumphant, and earth is not Heaven. The church is composed of erring, imperfect men and women, who are but learners in the school of Christ, to be trained, disciplined, educated for this life, and for the future, immortal life. No one of us can in our own strength represent the character of Christ; but if Jesus lives in the heart, the spirit dwelling in him will be revealed in us; all our lack will be supplied. Who will seek at the beginning of this new year to obtain a new and genuine experience in the things of God? Make your wrongs right as far as possible. Confess your errors and sins one to another. Let all bitterness and wrath and malice be put away; let patience, long-suffering, kindness, and love become a part of your very being; then whatsoever things are pure and lovely and of good report will mature in your experience. Another year with its spotless record is before us; what shall that record be? {ST, January 4, 1883 par. 4} [ST, January 4, 1883 par. 5] As a people we have not realized the work which should have been done in the last days of the old year, and much of it is left undone. The excitement of the Christmas holiday is now in the past, and what has been the record that has passed up to God? As we have professed to celebrate the birth of our Saviour, have our hearts been filled with gratitude for the infinite gift of God's dear Son? Have our thoughts and affections been such as God can accept? Has Jesus been revered and honored? Has he been made prominent in our thoughts and plans? and have our gifts flowed into his treasury? Is it not true that in many instances Christ and his claims have been forgotten in the feasting and merriments, and that the honor due to him has been given to man? Have not the thoughts, the labor, and the means been diverted from the proper object, and turned into a channel to please, honor, and exalt the human, rather than the divine? {ST, January 4, 1883 par. 5} [ST, January 4, 1883 par. 6] I have felt most keenly our danger as a people on these occasions. I have feared that selfishness would be strengthened, that idolatry would be encouraged, and the love of God be crowded from our hearts; that the record borne to the heavenly courts would show that Christ was made of less consequence than earthly friends. I have feared that feasts and social gatherings would prove to be a snare of Satan to divert the mind from Christ and his great sacrifice in our behalf; that the very associations which should lead us to contemplate the work of redemption would be lost sight of in the observance of worldly customs, and that there would be less thought of Jesus and the mansions he has gone to prepare for those who love him, than upon common occasions. {ST, January 4, 1883 par. 6} [ST, January 4, 1883 par. 7] I see no objection to placing even in our churches a Christmas or New Year tree bearing fruit in gifts and offerings for the cause of God. We may thus take advantage of the occasion to turn the customary gifts of the season into the right channel. And such a holiday celebration is a useful lesson to our children, teaching them to bestow their gifts in a manner to honor their Redeemer. But when we devote our means and labor to feasting ourselves, we fail to render to God that honor which is his due. {ST, January 4, 1883 par. 7} [ST, January 4, 1883 par. 8] I have resolved from this time to make Christ first and last and best in everything. I will not sanction feasts made to celebrate birthday or marriage anniversaries, but will bend all my energies to lift up Jesus among the people. I will seek to impress upon the minds of my brethren and sisters the great necessity of preparation of heart, by confession and humiliation, to be accepted of God and acknowledged as his dear children. My heart has ached as I have seen men honored, while Jesus was neglected and almost forgotten,--liberal gifts for earthly friends, but poor and meager offerings for him to whom we owe our all. {ST, January 4, 1883 par. 8} [ST, January 4, 1883 par. 9] Christ opened before us the bright path of peace, of joy, of Heaven; and what have we done for him on these occasions when every word and act should express our gratitude for his wondrous love? How stands the record of the past Christmas? Have we given to Jesus all that there is of us? Have we denied self that we might show our affection for our best friend? Have we made a record that we shall not be ashamed to meet in the day of final accounts? If all realized as they should the shortness of time, the backslidings of our people, the perils which beset our pathway, the deceptions of Satan, and his victories over unguarded souls, there would be no feasting, no mirthful gatherings to pay honor to the human; but there would be a great humbling of heart before God, and earnest prayer for pardoning and sanctifying grace. {ST, January 4, 1883 par. 9} [ST, January 4, 1883 par. 10] Peter, who once denied his Lord, was afterward forgiven by our Saviour, and entrusted with the work of feeding the flock of God. Yet when condemned to death, and about to suffer for Christ's sake, the apostle begged that he might not be crucified in the same position as his Lord and Master, but that he might be nailed to the cross with his head downward. He felt that it was too great an honor for him to be put to death in the same manner as his Saviour whom he had denied. Would it not be well if our consciences were more sensitive? if we could possess more of the same spirit of contrition and humility? At a time when we are professedly celebrating Christ's birth, should we not keep self in the background? Would it not be more appropriate to abase self and to exalt Jesus? {ST, January 4, 1883 par. 10} [ST, January 4, 1883 par. 11] The perfection of our Saviour's character awakens the admiration of angels and of men. Here is an exhaustless theme for thought. The brightest and most exalted of the sons of the morning heralded his glory at creation, and announced his birth with songs of gladness. They veil their faces before him as he sits upon his throne; they cast their crowns at his feet, and sing his triumphs as they behold his resplendent glory. Our souls are cold and dull because we do not dwell upon the matchless charms of our Redeemer. If we occupy our thoughts in contemplating his love and mercy, we shall reflect the same in our life and character; for by beholding, we become changed. Oh, the mysteries of redemption! Only by exalting Jesus and abasing self can we celebrate aright the birth of the Son of God. {ST, January 4, 1883 par. 11} [ST, January 4, 1883 par. 12] As we stand on the threshold of a new year, there is need of an impartial examination of our hearts to dispel the pleasing illusions of self-love. Our condition is helpless and hopeless unless infinite mercy is granted us daily, and pardon is written against our names in the heavenly records. Those only who see and feel their spiritual necessities will go to Jesus for that help which they so much need, and which he only can give. He alone can cleanse us from all sin. He alone can place upon us the robe of righteousness. {ST, January 4, 1883 par. 12} [ST, January 4, 1883 par. 13] What fruit have we borne during the year that is now past? What has been our influence upon others? Whom have we gathered to the fold of Christ? The eyes of the world are upon us. Are we living epistles of Christ, known and read of all men? Do we follow the example of Jesus in self-denial, in meekness, in humility, in forbearance, in cross-bearing, in devotion? Will the world be compelled to acknowledge us to be the servants of Christ? What is our past record? What will be our future record? If we cannot without pain trace the workings of our own hearts and review the record of our lives, how can we stand before the Judge of all the earth, who is infinitely pure and holy, and who will determine our cases by the unerring standard of his perfect law? {ST, January 4, 1883 par. 13} [ST, January 4, 1883 par. 14] Shall we not in this new year seek to correct the errors of the past? It behooves us individually to cultivate the grace of Christ, to be meek and lowly of heart, to be firm, unwavering, steadfast in the truth; for thus only can we advance in holiness, and be made fit for the inheritance of the saints in light. Let us begin the year with an entire renunciation of self; let us pray for clear discernment, that we may understand our Saviour's claims upon us, and that we may always and everywhere be witnesses for Christ. {ST, January 4, 1883 par. 14} [ST, January 4, 1883 par. 15] Our time and talents belong to God, to be used for his honor and glory. It should be our earnest, anxious effort to let the light shine through our life and character to illumine the pathway Heavenward, that souls may be attracted from the broad road to the narrow way of holiness. Oh, that the followers of Christ had less desire to devote labor, time, and money, to feasts and celebrations in honor of earthly friends, and a greater desire to honor Jesus! I entreat you to bring to him your gifts and offerings, and withhold not yourselves. Strong men are needed in the church, successful workers in the Lord's vineyard, men and women who will labor that the church may be transformed to the image of Christ, rather than conformed to the customs and practices of the world. We have everything to gain or to lose. Let us see that we are on the side of Christ--the gaining side; that we are making sure work for Heaven. {ST, January 4, 1883 par. 15} [ST, January 4, 1883 par. 16] "Take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand" "Strong in the strength which God supplies Through his eternal Son." - {ST, January 4, 1883 par. 16} [ST, January 11, 1883 par. 1] January 11, 1883 Tests of Christian Character. - By Mrs. E. G. White. - "He that saith he abideth in Him, ought himself so to walk, even as He walked." "And if any man have not the spirit of Christ, he is none of his." Conformity to Jesus will not be unobserved by the world. It is a subject of notice and comment. Yet the Christian may not be conscious of the great change; for the more closely he resembles Christ in character, the more humble will be his opinion of himself. Those who have the deepest experience in the things of God, are the farthest removed from pride or self-exaltation. They have the humblest thoughts of self, and the most exalted conceptions of the glory and excellence of Christ. They feel that the lowest place in his service is too honorable for them. {ST, January 11, 1883 par. 1} [ST, January 11, 1883 par. 2] Moses did not know that his face shone with a brightness painful and terrifying to those who had not, like himself, communed with God. Paul had a very humble opinion of his own advancement in the Christian life. He says, "Not as though I had already attained, either were already perfect." He speaks of himself as the "chief of sinners." Yet Paul had been highly honored of the Lord. He had been taken, in holy vision, to the third heaven, and had there received revelations of divine glory which he could not be permitted to make known. {ST, January 11, 1883 par. 2} [ST, January 11, 1883 par. 3] John the Baptist was pronounced by our Saviour the greatest of prophets. Yet what a contrast between the language of this man of God and that of many who profess to be ministers of the cross. When asked if he was the Christ, John declares himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that the attention of the people was turned to the new Teacher, John reminded them that he himself had claimed to be only the forerunner of the Promised One. To Christ, as the bridegroom, belongs the first place in the affections of his people. "The friend of the bridegroom, that standeth and heareth him, rejoiceth because of the bridegroom's voice. This my joy, therefore, is fulfilled. He must increase, but I must decrease. He that cometh from above is above all." "He that hath received His testimony, hath set to his seal that God is true." {ST, January 11, 1883 par. 3} [ST, January 11, 1883 par. 4] It is such workers that are needed in the cause of God today. The self-sufficient, the envious and jealous, the critical and fault-finding, can well be spared from his sacred work. God is not straitened for men or means. He calls for workers who are true and faithful, pure and holy; for those who have felt their need of the atoning blood of Christ and the sanctifying grace of his Spirit. {ST, January 11, 1883 par. 4} [ST, January 11, 1883 par. 5] When we see those who profess the faith firm in principle, fearless in duty, zealous in the cause of God, yet humble and lowly, gentle and tender, patient toward all, ready to forgive, manifesting love for souls for whom Christ died, we do not need to inquire, Are they Christians? They give unmistakable evidence that they have been with Jesus and learned of him. When men reveal the opposite traits, when they are proud, vain, frivolous, worldly-minded, avaricious, unkind, censorious, we need not be told with whom they are associating, who is their most intimate friend. They may not believe in witchcraft, but notwithstanding this, they are holding communion with an evil spirit. {ST, January 11, 1883 par. 5} [ST, January 11, 1883 par. 6] To this class I would say, "Glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom from above is first pure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace." {ST, January 11, 1883 par. 6} [ST, January 11, 1883 par. 7] When the Pharisees and Sadducees flocked to the baptism of John, that fearless preacher of righteousness addressed them, "O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance." These men were actuated by unworthy motives in coming to John. They were men of poisonous principles and corrupt practices. Yet they had no sense of their true condition. Filled with pride and ambition, they would not hesitate at any means to exalt themselves and strengthen their influence with the people. They came to receive baptism at the hand of John that they might better carry out these designs. {ST, January 11, 1883 par. 7} [ST, January 11, 1883 par. 8] John read their motives, and met them with the searching inquiry, "Who hath warned you to flee from the wrath to come?" Had they heard the voice of God speaking to their hearts, they would have given evidence of the fact, by bringing forth fruits meet for repentance. No such fruit was seen. They had heard the warning as merely the voice of man. They were charmed with the power and boldness with which John spoke; but the Spirit of God did not send conviction to their hearts, and as the sure result bring forth fruit unto eternal life. They gave no evidence of a change of heart. Without the transforming power of the Holy Spirit, John would have them understand that no outward ceremony could benefit them. {ST, January 11, 1883 par. 8} [ST, January 11, 1883 par. 9] None are farther from the kingdom of Heaven than self-righteous formalists, filled with pride at their own attainments, while they are wholly destitute of the spirit of Christ; while envy, jealousy, or love of praise and popularity controls them. They belong to the same class that John addressed as a generation of vipers, children of the wicked one. They serve the cause of Satan more effectively than the vilest profligate; for the latter does not disguise his true character; he appears what he is. {ST, January 11, 1883 par. 9} [ST, January 11, 1883 par. 10] God requires fruits meet for repentance. Without such fruit, our profession of faith is of no value. The Lord is able to raise up true believers among those who have never heard his name. "Think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham." {ST, January 11, 1883 par. 10} [ST, January 11, 1883 par. 11] God is not dependent upon men who are unconverted in heart and life. He will never favor any man who practices iniquity. "And now the ax is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire." {ST, January 11, 1883 par. 11} [ST, January 11, 1883 par. 12] Those who laud and flatter the minister, while they neglect the works of righteousness, give unmistakable evidence that they are converted to the minister and not to God. We inquire, "Who hath warned you to flee from the wrath to come?" Was it the voice of the Holy Spirit or merely the voice of man which you heard in the message sent from God? The fruit borne will testify to the character of the tree. {ST, January 11, 1883 par. 12} [ST, January 11, 1883 par. 13] No outward forms can make us clean; no ordinance, administered by the saintliest of men, can take the place of the baptism of the Holy Ghost. The Spirit of God must do its work upon the heart. All who have not experienced its regenerating power are chaff among the wheat. Our Lord has his fan in his hand, and he will thoroughly purge his floor. In the coming day, he will discern "between him that serveth God, and him that serveth him not." {ST, January 11, 1883 par. 13} [ST, January 11, 1883 par. 14] The spirit of Christ will be revealed in all who are born of God. Strife and contention cannot arise among those who are controlled by his Spirit. "Be ye clean that bear the vessels of the Lord." The church will rarely take a higher stand than is taken by her ministers. There is need of a converted ministry and a converted people. Shepherds who watch for souls as they that must give account will lead the flock on in paths of peace and holiness. Their success in this work will be in proportion to their own growth in grace and knowledge of the truth. When the teachers are sanctified, soul, body, and spirit, they can impress upon the people the importance of such sanctification. {ST, January 11, 1883 par. 14} [ST, January 11, 1883 par. 15] The Lord has not closed Heaven against his people, but their own course of continual backsliding has separated them from him. Pride, and love of the world, live in the heart. Few are alarmed or astonished at their want of spiritual power. The general opinion is that the church is flourishing, and that peace and prosperity are in all her borders. {ST, January 11, 1883 par. 15} [ST, January 11, 1883 par. 16] The warnings of God's word, and the influence of his Spirit, have alike been neglected. The result is apparent in the deplorable condition of the church. Impurity is today wide-spread, even among those who profess to be followers of Christ. Passion is unrestrained; the animal propensities are gaining strength by indulgence, while the moral powers are constantly becoming weaker. Many are eagerly participating in worldly, demoralizing amusements which God's word forbids. Thus they sever their connection with God, and rank themselves with the pleasure-lovers of the world. The sins that destroyed the antediluvians and the cities of the plain exist today--not merely in heathen lands, or with the avowed unbeliever, but among professors of Christianity. Base passions defile the mind and corrupt the soul. Some who are in the vilest iniquity have borrowed the livery of Heaven, that they may serve Satan more effectively. If God should present these sins before us as they appear in his sight, we would be filled with shame and terror. {ST, January 11, 1883 par. 16} [ST, January 11, 1883 par. 17] And what has caused this alarming condition? Many have accepted the theory of religious truth, who have not been converted to its principles. There are few indeed who feel true sorrow for sin; who have deep, pungent convictions of the depravity of the unregenerate nature. The heart of stone is not exchanged for a heart of flesh. Few are willing to fall upon the Rock, and be broken. {ST, January 11, 1883 par. 17} [ST, January 11, 1883 par. 18] No matter who you are, or what your life has been, you can be saved only in God's appointed way. You must repent; you must fall helpless on the Rock, Christ Jesus. You must feel your need of a physician, and of the one only remedy for sin, the blood of Christ. This remedy can be secured only by repentance toward God, and faith toward our Lord Jesus Christ. Here the work is yet to be begun by many who profess to be Christians. Like the Pharisees of old, they feel no need of a Saviour. They are self-sufficient, self-exalted. Said Christ, "I came not to call the righteous, but sinners to repentance." The blood of Christ will avail for none but those who feel their need of its cleansing power. {ST, January 11, 1883 par. 18} [ST, January 11, 1883 par. 19] What surpassing love and condescension, that when we had no claim upon divine mercy, Christ was willing to undertake our redemption! But our great Physician requires of every soul unquestioning submission. We are never to prescribe for our own case. Christ must have the entire control of will and action, or he will not undertake in our behalf. {ST, January 11, 1883 par. 19} [ST, January 11, 1883 par. 20] Many are not sensible of their condition and their danger; and there is much in the nature and manner of Christ's work averse to every worldly principle, and opposed to the pride of the human heart. Jesus requires us to trust ourselves wholly to his hands, and confide in his love and wisdom. {ST, January 11, 1883 par. 20} [ST, January 11, 1883 par. 21] We may flatter ourselves, as did Nicodemus, that our moral character has been correct, and we need not humble ourselves before God, like the common sinner. But we must be content to enter into life in the very same way as the chief of sinners. We must renounce our own righteousness, and plead for the righteousness of Christ to be imputed to us. We must depend wholly upon Christ for our strength. Self must die. We must acknowledge that all we have is from the exceeding riches of divine grace. Let this be the language of our hearts, "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake." {ST, January 11, 1883 par. 21} [ST, January 11, 1883 par. 22] Genuine faith is followed by love, and love by obedience. All the powers and passions of the converted man are brought under the control of Christ. His Spirit is a renewing power, transforming to the divine image all who will receive it. {ST, January 11, 1883 par. 22} [ST, January 11, 1883 par. 23] God spared not his own Son, but delivered him to death for our offenses, and raised him again for our justification. Through Christ we may present our petitions at the throne of grace. Through him, unworthy as we are, we may obtain all spiritual blessings. Do we come to him, that we may have life? {ST, January 11, 1883 par. 23} [ST, January 11, 1883 par. 24] Experience is knowledge derived from experiment. What we need is experimental religion. How shall we know for ourselves God's goodness and his love? The psalmist tells us--not, hear and know, read and know, or believe and know; but--"Taste and see that the Lord is good." Instead of relying upon the word of another, taste for yourself. {ST, January 11, 1883 par. 24} [ST, January 11, 1883 par. 25] Many believe in the wrath of God, but put forth no earnest efforts to escape it. They believe in Heaven, but make no sacrifice to obtain it. They believe in the value of the soul, and that ere long its redemption ceaseth forever; yet they neglect precious opportunities to make their peace with God. They read the Bible, but its threatenings do not alarm or its promises win them. They approve things that are excellent, yet they follow the way in which God has forbidden them to go. They know a refuge, but do not avail themselves of it. They know a remedy for sin, but do not use it. They know the right, but have no relish for it. All their knowledge will but increase their condemnation. They have never tasted and learned by experience that the Lord is good. {ST, January 11, 1883 par. 25} [ST, January 11, 1883 par. 26] To become a disciple of Christ is to deny self and follow Jesus through evil as well as good report. Few are doing this now. Many prophesy falsely, and the people love to have it so; but what will be done in the end thereof? What will be the decision when their work, with all its results, shall be brought in review before God? {ST, January 11, 1883 par. 26} [ST, January 11, 1883 par. 27] The watchmen are responsible for the condition of the people. If they open the door to pride, envy, doubt, and other sins, there will be strife, hatred, and every evil work. Jesus, the meek and lowly One, asks an entrance as our guest, but many are afraid to bid him enter. He has spoken to us in both the Old and the New Testament; he is speaking to us still by his Spirit and his providence. His instructions are designed to make men true to God, and true to themselves. {ST, January 11, 1883 par. 27} [ST, January 11, 1883 par. 28] Jesus took upon himself man's nature, that he might leave a pattern for humanity, complete, perfect. He proposes to make us like himself, true in every purpose, feeling, and thought--true in heart, soul, and life. This is Christianity. Our fallen nature must be purified, ennobled, consecrated by obedience to the truth. Christian faith will never harmonize with worldly principles; Christian integrity is opposed to all deception and pretense. The man who cherished the most of Christ's love in the soul, who reflects the Saviour's image most perfectly, is, in the sight of God, the truest, most noble, most honorable man upon the earth. {ST, January 11, 1883 par. 28} [ST, January 18, 1883 par. 1] January 18, 1883 Christian Unity. - By Mrs. E. G. White. - "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." {ST, January 18, 1883 par. 1} [ST, January 18, 1883 par. 2] Union is the strength; division is weakness. When those who believe present truth are united, they exert a telling influence. Satan well understands this. Never was he more determined than now to make of none effect the truth of God, by causing bitterness and dissension among the Lord's people. {ST, January 18, 1883 par. 2} [ST, January 18, 1883 par. 3] The world is against us, the popular churches are against us, the laws of the land will soon be against us. If there was ever a time when the people of God should press together, it is now. God has committed to us the special truths for this time, to make known to the world. The last message of mercy is now going forth. We are dealing with men and women who are Judgment-bound. How careful should we be in every word and act to follow closely the Pattern, that our example may lead men to Christ. With what care should we seek so to present the truth that others by beholding its beauty and simplicity may be led to receive it. If our characters testify of its sanctifying power, we shall be a continual light to others,--living epistles, known and read of all men. We cannot afford now to give place to Satan by cherishing disunion, discord, and strife. {ST, January 18, 1883 par. 3} [ST, January 18, 1883 par. 4] That union and love might exist among his disciples, was the burden of our Saviour's last prayer for them prior to his crucifixion. With the agony of the cross before him, his solicitude was not for himself but for those whom he should leave to carry forward his work in the earth. The severest trials awaited them; but Jesus saw that their greatest danger would be from a spirit of bitterness and division. Hence he prayed:-- {ST, January 18, 1883 par. 4} [ST, January 18, 1883 par. 5] "Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." {ST, January 18, 1883 par. 5} [ST, January 18, 1883 par. 6] That prayer of Christ embraces all his followers, to the close of time. Our Saviour foresaw the trials and dangers of his people; he is not unmindful of the dissensions and divisions that distract and weaken his church. He is looking upon us with deeper interest and more tender compassion than moves an earthly parent's heart toward a wayward, afflicted child. He bids us learn of him. He invites our confidence. He bids us open our hearts to receive his love. He has pledged himself to be our helper. {ST, January 18, 1883 par. 6} [ST, January 18, 1883 par. 7] When Christ ascended to Heaven, he left the work on earth in the hands of his servants, the under-shepherds. "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." {ST, January 18, 1883 par. 7} [ST, January 18, 1883 par. 8] In sending forth his ministers, our Saviour gave gifts unto men, for through them he communicates to the world the words of eternal life. This is the means which God has ordained for the perfecting of the saints in knowledge and true holiness. The work of Christ's servants is not merely to preach the truth; they are to watch for souls, as they that must render account to God. They are to reprove, rebuke, exhort with long-suffering and doctrine. {ST, January 18, 1883 par. 8} [ST, January 18, 1883 par. 9] All who have been benefited by the labors of God's servant, should, according to their ability, unite with him in working for the salvation of souls. This is the work of all true believers, ministers and people. They should keep the grand object ever in view, each seeking to fill his proper position in the church, and all working together in order, harmony, and love. {ST, January 18, 1883 par. 9} [ST, January 18, 1883 par. 10] There is nothing selfish or narrow in the religion of Christ. Its principles are diffusive and aggressive. It is represented by Christ as the bright light, as the saving salt, as the transforming leaven. With zeal, earnestness, and devotion, the servants of God will seek to spread far and near the knowledge of the truth; yet they will not neglect to labor for the strength and unity of the church. They will watch carefully lest opportunity be given for diversity and division to creep in. {ST, January 18, 1883 par. 10} [ST, January 18, 1883 par. 11] There have of late arisen among us men who profess to be the servants of Christ, but whose work is opposed to that unity which our Lord established in the church. They have original plans and methods of labor. They desire to introduce changes into the church to suit their ideas of progress, and imagine that grand results are thus to be secured. These men need to be learners rather than teachers in the school of Christ. They are ever restless, aspiring to accomplish some great work, to do something that will bring honor to themselves. They need to learn that most profitable of all lessons, humility and faith in Jesus. Some are watching their fellow-laborers and anxiously endeavoring to point out their errors, when they should rather be earnestly seeking to prepare their own souls for the great conflict before them. The Saviour bids them, "Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." {ST, January 18, 1883 par. 11} [ST, January 18, 1883 par. 12] Teachers of the truth, missionaries, officers in the church, can do a good work for the Master, if they will but purify their own souls by obeying the truth. Every living Christian will be a disinterested worker for God. The Lord has given us a knowledge of his will, that we may become channels of light to others. If Christ is abiding in us, we cannot help working for him. It is impossible to retain the favor of God, and enjoy the blessing of a Saviour's love, and yet be indifferent to the danger of those who are perishing in their sins. "Herein is my Father glorified, that ye bear much fruit." {ST, January 18, 1883 par. 12} [ST, January 18, 1883 par. 13] Paul urges the Ephesians to preserve unity and love: "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." {ST, January 18, 1883 par. 13} [ST, January 18, 1883 par. 14] The apostle exhorts his brethren to manifest in their lives the power of the truth which he had presented to them. By meekness and gentleness, forbearance and love, they were to exemplify the character of Christ and the blessings of his salvation. There is but one body, and one Spirit, one Lord, one faith. As members of the body of Christ, all believers are animated by the same spirit and the same hope. Divisions in the church dishonor the religion of Christ before the world, and give occasion to the enemies of truth to justify their course. Paul's instructions were not written alone for the church in his day. God designed that they should be sent down to us. What are we doing to preserve unity in the bonds of peace? {ST, January 18, 1883 par. 14} [ST, January 18, 1883 par. 15] When the Holy Spirit was poured out upon the early church, the brethren loved one another. "They did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people; and the Lord added to the church daily such as should be saved." Those primitive Christians were few in numbers, without wealth or honor, yet they exerted a mighty influence. The light of the world shone out from them. They were a terror to evil-doers wherever their character and their doctrines were known. For this cause they were hated by the wicked, and persecuted even unto death. {ST, January 18, 1883 par. 15} [ST, January 18, 1883 par. 16] The standard of holiness is the same today as in the days of the apostles. Neither the promises nor the requirements of God have lost aught of their force. But what is the state of the Lord's professed people as compared with the early church? Where is the Spirit and power of God which then attended the preaching of the gospel? Alas, "how is the gold become dim! how is the most fine gold changed!" {ST, January 18, 1883 par. 16} [ST, January 18, 1883 par. 17] The Lord planted his church as a vine in a fruitful field. With tenderest care he nourished and cherished it, that it might bring forth the fruits of righteousness. His language is, "What could have been done more to my vineyard, that I have not done in it?" But this vine of God's planting has inclined to the earth, and entwined its tendrils about human supports. Its branches are extended far and wide, but it bears the fruit of a degenerate vine. The Master of the vineyard declares. When I looked that it should bring forth grapes, it brought forth wild grapes. {ST, January 18, 1883 par. 17} [ST, January 18, 1883 par. 18] The Lord has bestowed great blessings upon his church. Justice demands that she return these talents with usury. As the treasures of truth committed to her keeping have increased, her obligations have increased. But instead of improving upon these gifts and going forward unto perfection, she has fallen away from that which she had attained in her earlier experience. The change in her spiritual state has come gradually, and almost imperceptibly. As she began to seek the praise and friendship of the world, her faith diminished, her zeal grew languid, her fervent devotion gave place to dead formality. Every advance step toward the world was a step away from God. As pride and worldly ambition have been cherished, the spirit of Christ has departed, and emulation, dissension, and strife have come in to distract and weaken the church. {ST, January 18, 1883 par. 18} [ST, January 18, 1883 par. 19] Paul writes to his Corinthian brethren: "Ye are yet carnal, for whereas there is among you envying and strife and divisions, are ye not carnal, and walk as men?" It is impossible for minds distracted by envy and strife to comprehend the deep spiritual truths of God's word. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." We cannot rightly understand or appreciate divine revelation without the aid of that Spirit by whom the word was given. {ST, January 18, 1883 par. 19} [ST, January 18, 1883 par. 20] Those who are appointed to guard the spiritual interests of the church should be careful to set a right example, giving no occasion for envy, jealousy, or suspicion, ever manifesting that same spirit of love, respect, and courtesy which they desire to encourage in their brethren. Diligent heed should be given to the instructions of God's word. Let every manifestation of animosity or unkindness be checked, let every root of bitterness be removed. When trouble arises between brethren, the Saviour's rule should be strictly followed. All possible effort should be made to effect a reconciliation, but if the parties stubbornly persist in remaining at variance, they should be suspended till they can harmonize. {ST, January 18, 1883 par. 20} [ST, January 18, 1883 par. 21] Upon the occurrence of trials in the church, let every member examine his own heart to see if the cause of trouble does not exist within. By spiritual pride, a desire to dictate, an ambitious longing for honor or position, a lack of self-control, by the indulgence of passion or prejudice, by instability or lack of judgment, the church may be disturbed, and her peace sacrificed. {ST, January 18, 1883 par. 21} [ST, January 18, 1883 par. 22] Difficulties are often caused by the venders of gossip, whose whispered hints and suggestions poison unsuspecting minds, and separate the closest friends. Mischief-makers are seconded in their evil work by the many who stand with open ears and evil heart, saying, "Report, and we will report it." This sin should not be tolerated among the followers of Christ. No Christian parent should permit gossip to be repeated in the family circle, or remarks to be made disparaging the members of the church. (To be Concluded.) - {ST, January 18, 1883 par. 22} [ST, January 25, 1883 par. 1] January 25, 1883 Christian Unity - By Mrs. E. G. White. - (Concluded.) Christians should regard it as a religious duty to repress a spirit of envy or emulation. They should rejoice in the superior reputation or prosperity of their brethren, even when their own character or achievements seem to be cast in the shade. It was the pride and ambition cherished in the heart of Satan that banished him from Heaven. These evils are deeply rooted in our fallen nature, and if not removed they will overshadow every good and noble quality, and bring forth envy and strife as their baleful fruits. {ST, January 25, 1883 par. 1} [ST, January 25, 1883 par. 2] We should seek for true goodness, rather than greatness. Those who possess the mind of Christ will have humble views of themselves. They will labor for the purity and prosperity of the church, and be ready to sacrifice their own interests and desires rather than to cause dissension among their brethren. {ST, January 25, 1883 par. 2} [ST, January 25, 1883 par. 3] Satan is constantly seeking to cause distrust, alienation, and malice among God's people. We shall be often tempted to feel that our rights are invaded, when there is no real cause for such feelings. Those whose love for self is stronger than their love for Christ and his cause, will place their own interests first, and resort to almost any expedient to guard and maintain them. When they consider themselves injured by their brethren, some will even go to law, instead of following the Saviour's rule. Even many who appear to be conscientious Christians are hindered by pride and self-esteem from going privately to those they think in error, that they may talk the matter over in the spirit of Christ, and pray for one another. Contentions, strife, and lawsuits between brethren are a disgrace to the cause of truth. Those who take such a course expose the church to the ridicule of her enemies, and cause the powers of darkness to triumph. They are piercing the wounds of Christ afresh, and putting him to an open shame. By ignoring the authority of the church, they show contempt for God, who gave to the church its authority. {ST, January 25, 1883 par. 3} [ST, January 25, 1883 par. 4] Paul writes to the Galatians: "I would they were even cut off which trouble you. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh." {ST, January 25, 1883 par. 4} [ST, January 25, 1883 par. 5] False teachers had brought to the Galatians doctrines that were opposed to the gospel of Christ. Paul sought to expose and correct these errors. He greatly desired that the false teachers might be separated from the church, but their influence had affected so many of the believers that it seemed hazardous to take action against them. There was danger of causing strife and division which would be ruinous to the spiritual interests of the church. He therefore sought to impress upon his brethren the importance of trying to help one another in love. He declared that all the requirements of the law setting forth our duty to our fellow-men are fulfilled in love to one another. He warned them that if they indulged hatred and strife, dividing into parties, and like the brutes biting and devouring one another, they would bring upon themselves present unhappiness and future ruin. There was but one way to prevent these terrible evils, and that was, as the apostle enjoined upon them, to "walk in the Spirit." They must by constant prayer seek the guidance of the Holy Spirit, which would lead them to love and unity. {ST, January 25, 1883 par. 5} [ST, January 25, 1883 par. 6] A house divided against itself cannot stand. When Christians contend, Satan comes in to take control. How often has he succeeded in destroying the peace and harmony of churches. What fierce controversies, what bitterness, what hatred, has a very little matter started! What hopes have been blasted, how many families have been rent asunder by discord and contention! {ST, January 25, 1883 par. 6} [ST, January 25, 1883 par. 7] Paul charged his brethren to beware lest in trying to correct the faults of others, they should commit sins equally great themselves. He warns them that hatred, emulation, wrath, strife, seditions, heresies, and envyings are as truly the works of the flesh as are lasciviousness, adultery, drunkenness, and murder, and will as surely close the gate of Heaven against the guilty. {ST, January 25, 1883 par. 7} [ST, January 25, 1883 par. 8] Christ declares, "Whosoever shall offend one of these little ones that believe in me, it is better for him that a milestone were hanged about his neck, and he were cast into the sea." Whoever by willful deception or by a wrong example misleads a disciple of Christ, is guilty of a great sin. Whoever would make him an object of slander or ridicule is insulting Jesus. Our Saviour marks every wrong done to his followers. {ST, January 25, 1883 par. 8} [ST, January 25, 1883 par. 9] How were those punished who in olden time made light of what God had chosen as sacred to himself? Belshazzar and his thousand lords profaned the golden vessels of Jehovah, and praised the idols of Babylon. But the God whom they denied was a witness of the unholy scene. In the midst of their sacrilegious mirth, a bloodless hand was seen tracing mysterious characters upon the palace wall. Filled with terror, king and courtiers heard their doom pronounced by the servant of the Most High. {ST, January 25, 1883 par. 9} [ST, January 25, 1883 par. 10] Let those who delight to trace words of calumny and falsehood against the servants of Christ remember that God is a witness of their deeds. Their slanderous touch is not profaning soulless vessels, but the characters of those whom Christ has purchased by his blood. The hand which traced the characters upon the walls of Belshazzar's palace, keeps faithful record of every act of injustice or oppression committed against God's people. {ST, January 25, 1883 par. 10} [ST, January 25, 1883 par. 11] Sacred history presents striking examples of the Lord's jealous care for the weakest of his children. During the journeying of Israel in the wilderness, the weary and feeble ones who had fallen behind the body of the people, were attacked and slain by the cowardly and cruel Amalekites. Afterward Israel made war with the Amalekites and defeated them. "And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven." Again the charge was repeated by Moses just before his death, that it might not be forgotten by his posterity: "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary, and he feared not God. . . . Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it." {ST, January 25, 1883 par. 11} [ST, January 25, 1883 par. 12] If God thus punished the cruelty of a heathen nation, how must he regard those who, professing to be his people, will make war upon their own brethren who are worn and wearied laborers in his cause. Satan has great power over those who yield to his control. It was the chief priests and elders--the religious teachers of the people--that urged on the murderous throng from the Judgment Hall to Calvary. There are hearts today among the professed followers of Christ, inspired by the same spirit that clamored for the crucifixion of our Saviour. Let the workers of evil remember that to all their acts there is one witness, a holy, sin-hating God. He will bring all their works into Judgment, with every secret thing. {ST, January 25, 1883 par. 12} [ST, January 25, 1883 par. 13] "We that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself." As Christ has pitied and helped us in our weakness and sinfulness, so should we pity and help others. Many are perplexed with doubt, burdened with infirmities, weak in faith, and unable to grasp the unseen; but a friend whom they can see, coming to them in Christ's stead, can be as a connecting link to fasten their trembling faith upon God. Oh, this is a blessed work! Let not pride and selfishness prevent us from doing the good which we may do, if we will work in Christ's name, and with a loving, tender spirit. {ST, January 25, 1883 par. 13} [ST, January 25, 1883 par. 14] "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ." Here, again, our duty is plainly set before us. How can the professed followers of Christ so lightly regard these inspired injunctions? Not long since I received a letter describing a circumstance in which a brother had manifested indiscretion. Although it occurred years ago, and was a very small matter, hardly worthy of a second thought, the writer stated that it had forever destroyed her confidence in that brother. If that sister's life should show, upon review, no greater errors, it would be indeed a marvel, for human nature is very weak. I have been and am still fellowshiping as brethren and sisters those who have been guilty of grave sins, and who even now do not see their sins as God sees them. But the Lord bears with these persons, and why should not I? He will yet cause his Spirit so to impress their hearts that sin will appear to them as it appeared to Paul, exceedingly sinful. {ST, January 25, 1883 par. 14} [ST, January 25, 1883 par. 15] We know but little of our own hearts, and have but little sense of our own need of the mercy of God. This is why we cherish so little of that sweet compassion which Jesus manifests toward us, and which we should manifest toward one another. We should remember that our brethren are weak, erring mortals, like ourselves. Suppose that a brother has through unwatchfulness been over-borne by temptation, and contrary to his general conduct has committed some error; what course shall be pursued toward him? We learn from Bible history that men whom God had used to do a great and good work committed grave sins. The Lord did not pass these by unrebuked, neither did he cast off his servants. When they repented, he graciously forgave them, and revealed to them his presence, and wrought through them. Let poor, weak mortals consider how great is their own need of pity and forbearance from God and from their brethren. Let them beware how they judge and condemn others. We should give heed to the instruction of the apostle: "Ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." We may fall under temptation, and need all the forbearance which we are called to exercise toward the offender. "With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." {ST, January 25, 1883 par. 15} [ST, January 25, 1883 par. 16] The apostle adds a caution to the independent and self-confident: "If a man think himself to be something, when he is nothing, he deceiveth himself. . . Every man shall bear his own burden." He who considers himself superior in judgment and experience to his brethren, and despises their counsel and admonition, evinces that he is in a dangerous delusion. The heart is deceitful. He should test his character and life by the Bible standard. God's word sheds an unerring light upon the pathway of man's life. Notwithstanding the many influences which arise to divert and distract the mind, those who honestly seek God for wisdom will be guided into the right course. Every man must at last stand or fall for himself, not according to the opinion of the party that sustains or opposes him, not according to the judgment of any man, but according to his real character in the sight of God. The church may warn, counsel, and admonish, but it cannot compel any to take a right course. Whoever persists in disregarding the word of God must bear his own burden,--answer to God for himself, and suffer the consequences of his own course. {ST, January 25, 1883 par. 16} [ST, January 25, 1883 par. 17] The Lord has given us in his word definite, unmistakable instructions, by obedience to which we may preserve union and harmony in the church. Brethren and sisters, are you giving heed to these inspired injunctions? Are you Bible-readers, and doers of the word? Are you striving to fulfill the prayer of Christ, that his followers might be one? "The God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus, that ye may with one mind and one mouth glorify God." "Finally, brethren, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you." - {ST, January 25, 1883 par. 17} [ST, February 1, 1883 par. 1] February 1, 1883 Brotherly Love. - By Mrs. E. G. White. - "By this shall all men know that ye are my disciples, if ye have love one to another." The more closely we resemble our Saviour in character, the greater will be our love toward those for whom he died. Christians who manifest a spirit of unselfish love for one another are bearing a testimony for Christ which unbelievers can neither gainsay nor resist. It is impossible to estimate the power of such an example. Nothing will so successfully defeat the devices of Satan and his emissaries, nothing will so build up the Redeemer's kingdom, as will the love of Christ manifested by the members of the church. Peace and prosperity can be enjoyed only as meekness and love are in active exercise. {ST, February 1, 1883 par. 1} [ST, February 1, 1883 par. 2] In his first Epistle to the Corinthians, the apostle Paul sets forth the importance of that love which should be cherished by the followers of Christ: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." {ST, February 1, 1883 par. 2} [ST, February 1, 1883 par. 3] No matter how high his profession, he whose heart is not imbued with love for God and for his fellowmen, is not a disciple of Christ. Though he should possess great faith, and even have power to work miracles, yet without love his faith would be worthless. He might display great liberality, but should he from some other motive than genuine love, bestow all his goods to feed the poor, the act would not commend him to the favor of God. In his zeal he might even meet a martyr's death, yet if destitute of the gold of love, he would be regarded by God as a deluded enthusiast or an ambitious hypocrite. {ST, February 1, 1883 par. 3} [ST, February 1, 1883 par. 4] The apostle proceeds to specify the fruits of love: "Charity suffereth long, and is kind. Charity envieth not." The divine love ruling in the heart exterminates pride and selfishness. "Charity vaunteth not itself, is not puffed up." The purest joy springs from the deepest humiliation. The strongest and noblest characters rest upon the foundation of patience and love, and trusting submission to the will of God. {ST, February 1, 1883 par. 4} [ST, February 1, 1883 par. 5] Charity "doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil." The heart in which love rules, will not be filled with passion or revenge, by injuries which pride and self love would deem unbearable. Love is unsuspecting, ever placing the most favorable construction upon the motives and acts of others. Love will never needlessly expose the faults of others. It does not listen eagerly to unfavorable reports, but rather seeks to bring to mind some good qualities of the one defamed. {ST, February 1, 1883 par. 5} [ST, February 1, 1883 par. 6] Love "rejoiceth not in iniquity, but rejoiceth in the truth." He whose heart is imbued with love is filled with sorrow at the errors and weaknesses of others; but when truth triumphs, when the cloud that darkened the fair fame of another is removed, or when sins are confessed and wrongs corrected, he rejoices. {ST, February 1, 1883 par. 6} [ST, February 1, 1883 par. 7] "Beareth all things, believeth all things, hopeth all things, endureth all things." Love not only bears with others' faults, but cheerfully submits to whatever suffering or inconvenience such forbearance makes necessary. This love "never faileth." It can never lose its value; it is the attribute of Heaven. As a precious treasure, it will be carried by its possessor through the portals of the city of God. {ST, February 1, 1883 par. 7} [ST, February 1, 1883 par. 8] The fruit of the Spirit is love, joy, and peace. Discord and strife are the work of Satan and the fruit of sin. If we would as a people, enjoy peace and love, we must put away our sins, we must come into harmony with God, and we shall be in harmony with one another. Let each ask himself, Do I possess the grace of love? Have I learned to suffer long, and to be kind? Talents, learning, and eloquence, without this heavenly attribute, will be as meaningless as sounding brass or a tinkling cymbal. Alas that this precious treasure is so lightly valued and so little sought by many who profess the faith! {ST, February 1, 1883 par. 8} [ST, February 1, 1883 par. 9] Paul writes to the Colossians: "Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things, put on charity, which is the bond of perfectness; and let the peace of God rule in your hearts, to which also ye are called in one body, and be ye thankful." "And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." {ST, February 1, 1883 par. 9} [ST, February 1, 1883 par. 10] The fact that we are under so great obligation to Christ, places us under the most sacred obligation to those whom he died to redeem. We are to manifest toward them the same sympathy, the same tender compassion and unselfish love, which Christ has manifested toward us. Selfish ambition, desire for supremacy, will die when Christ takes possession of the affections. {ST, February 1, 1883 par. 10} [ST, February 1, 1883 par. 11] Our Saviour taught his disciples to pray, "Forgive us our debts, as we forgive our debtors." A great blessing is here asked upon conditions. We ourselves state these conditions. We ask that the mercy of God toward us may be measured by the mercy which we extend to others. Christ declares that this is the rule by which the Lord will deal with us: "If ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." Wonderful terms! but how little are they understood or heeded. One of the most common sins, and one that is attended with most pernicious results, is the indulgence of an unforgiving spirit. How many will cherish animosity or revenge, and then bow before God and ask to be forgiven as they forgive. Surely, they can have no true sense of the import of this prayer, or they would not dare to take it upon their lips. We are dependent upon the pardoning mercy of God every day and every hour; how then can we cherish bitterness and malice toward our fellow-sinners! If, in all their daily intercourse, Christians would carry out the principles of this prayer, what a blessed change would be wrought in the church and in the world! This would be the most convincing testimony that could be given to the reality of Bible religion. {ST, February 1, 1883 par. 11} [ST, February 1, 1883 par. 12] God requires more of his followers than many realize. If we would not build our hopes of Heaven upon a false foundation, we must accept the Bible as it reads, and believe that the Lord means what he says. He requires nothing of us that he will not give us grace to perform. We shall have no excuse to offer in the day of God if we fail to reach the standard set before us in his word. {ST, February 1, 1883 par. 12} [ST, February 1, 1883 par. 13] We are admonished by the apostle: "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another." Paul would have us distinguish between the pure, unselfish love which is prompted by the spirit of Christ, and the unmeaning, deceitful pretense with which the world abounds. This base counterfeit has misled many souls. It would blot out the distinction between right and wrong, by agreeing with the transgressor instead of faithfully showing him his errors. Such a course never springs from real friendship. The spirit by which it is prompted dwells only in the carnal heart. While the Christian will be ever kind, compassionate, and forgiving, he can feel no harmony with sin. He will abhor evil and cling to that which is good, at the sacrifice of association or friendship with the ungodly. The spirit of Christ will lead us to hate sin, while we are willing to make any sacrifice to save the sinner. {ST, February 1, 1883 par. 13} [ST, February 1, 1883 par. 14] "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart; who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." The apostle admonishes his brethren, in the name and by the authority of the Lord Jesus, that after having professed the gospel they should not conduct themselves as did the Gentiles, but should show by their daily deportment that they had been truly converted. {ST, February 1, 1883 par. 14} [ST, February 1, 1883 par. 15] "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness." Once they were corrupt, degraded, enslaved by lustful passions; they were drugged by worldly opiates, blinded, bewildered, and betrayed by Satan's devices. Now that they had been taught the truth as it is in Jesus, there must be a decided change in their life and character. {ST, February 1, 1883 par. 15} [ST, February 1, 1883 par. 16] The accession of members who have not been renewed in heart and reformed in life is a source of weakness to the church. This fact is often ignored. Some ministers and churches are so desirous of securing an increase of numbers that they do not bear faithful testimony against unchristian habits and practices. Those who accept the truth are not taught that they cannot safely be worldlings in conduct while they are Christians in name. Heretofore they were Satan's subjects; henceforth they are to be subjects of Christ. The life must testify to the change of leaders. Public opinion favors a profession of Christianity. Little self-denial or self-sacrifice is required in order to put on a form of godliness, and to have one's name enrolled upon the church book. Hence many join the church without first becoming united to Christ. In this Satan triumphs. Such converts are his most efficient agents. They serve as decoys to other souls. They are false lights, luring the unwary to perdition. It is in vain that men seek to make the Christian's path broad and pleasant for worldlings. God has not smoothed or widened the rugged, narrow way. If we would enter into life, we must follow the same path which Jesus and his disciples trod,--the path of humility, self-denial, and sacrifice. (To be Concluded.) - {ST, February 1, 1883 par. 16} [ST, February 8, 1883 par. 1] February 8, 1883 Brotherly Love. - By Mrs. E. G. White. - (Concluded.) "Be ye therefore followers of God as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor." Man by wicked works alienated himself from God, but Christ gave his life that all who would, might be freed from sin and re-instated in the favor of the Creator. It was the anticipation of a redeemed, holy universe that prompted Christ to make this great sacrifice. Have we accepted the privileges so dearly purchased? Are we followers of God as dear children, or are we servants of the prince of darkness? Are we worshipers of Jehovah, or of Baal? of the living God, or of idols? {ST, February 8, 1883 par. 1} [ST, February 8, 1883 par. 2] No outward shrines may be visible, there may be no image for the eye to rest upon, yet we may be practicing idolatry. It is as easy to make an idol of cherished ideas or objects as to fashion gods of wood or stone. Thousands have a false conception of God and his attributes. They are as verily serving a false god as were the servants of Baal. Are we worshiping the true God as he is revealed in his word, in Christ, in nature, or are we adoring some philosophical idol enshrined in his place? God is a God of truth. Justice and mercy are the attributes of his throne. He is a God of love, of pity, and tender compassion. Thus he is represented in his Son, our Saviour. He is a God of patience and long-suffering. If such is the being whom we adore, and to whose character we are seeking to assimilate, we are worshiping the true God. {ST, February 8, 1883 par. 2} [ST, February 8, 1883 par. 3] If we are following Christ, his merits, imputed to us, come up before the Father as sweet odor. And the graces of our Saviour's character, implanted in our hearts, will shed around us a precious fragrance. The spirit of love, meekness, and forbearance, pervading our life, will have power to soften and subdue hard hearts, and win to Christ bitter opposers of the faith. {ST, February 8, 1883 par. 3} [ST, February 8, 1883 par. 4] "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others." "Do all things without murmurings and disputings; that ye may be blameless, and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world." {ST, February 8, 1883 par. 4} [ST, February 8, 1883 par. 5] Vainglory, selfish ambition, is the rock upon which many souls have been wrecked, and many churches rendered powerless. Those who know least of devotion, who are least connected with God, are the ones who will most eagerly seek the highest place. They have no sense of their weakness and their deficiencies of character. Unless many of our young ministers shall feel the converting power of God, their labors will be a hindrance rather than a help to the church. They may have learned the doctrines of Christ, but they have not learned Christ. The soul that is constantly looking unto Jesus will see his self-denying love and deep humility, and will copy his example. Pride, ambition, deceit, hatred, selfishness, must be cleansed from the heart. With many, these evil traits are partially subdued, but not thoroughly uprooted from the heart. Under favorable circumstances they spring up anew, and ripen into rebellion against God. Here lies a terrible danger. To spare any sin is to cherish a foe that only awaits an unguarded moment to cause our ruin. {ST, February 8, 1883 par. 5} [ST, February 8, 1883 par. 6] Ministers should see that their own hearts are sanctified through the truth, and then labor to secure these results for their converts. It is pure religion that ministers and people need. Those who put away iniquity from their hearts, and stretch out their hands in earnest supplication unto God will have that help which he alone can give them. A ransom has been paid for the souls of men, that they may have an opportunity to escape from the thralldom of sin, and obtain pardon, purity, and Heaven. God hears the cry of the lowly and contrite. Those who frequent the throne of grace, offering up sincere, earnest petitions for divine wisdom and power, will not fail to become active, useful servants of Christ. They may not possess great talents, but with humility of heart, and firm reliance upon Jesus, they may do a good work in bringing souls to Christ. They can reach men through God. Ministers of Christ should ever feel that a sacred work engages all their souls, their efforts should be for the edification of the body of Christ and not to exalt themselves before the people. And while Christians should esteem the faithful minister as Christ's ambassador, they should avoid all praise of the man. {ST, February 8, 1883 par. 6} [ST, February 8, 1883 par. 7] "Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom." My brethren and sisters, how are you employing the gift of speech? Have you learned so to control the tongue that it shall ever obey the dictates of an enlightened conscience and holy affections? Is your conversation free from levity, pride and malice, deceit and impurity? Are you without guile before God? Words exert a telling power. Satan will, if possible, keep the tongue active in his service. Of ourselves we cannot control the unruly member. Divine grace is our only hope. Those who are eagerly studying how they may secure the pre-eminence, should study rather how they may gain that wisdom which is "first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." He who has Christ formed within, the hope of glory, will "show out of a good conversation his works with meekness of wisdom." {ST, February 8, 1883 par. 7} [ST, February 8, 1883 par. 8] Peter exhorts the believers: "Be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous; not rendering evil for evil, or railing for railing; but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil." {ST, February 8, 1883 par. 8} [ST, February 8, 1883 par. 9] When the right way is so plainly marked out, why do not the professed people of God walk in it? Why do they not study and pray and labor earnestly to be of one mind? Why do they not seek to cherish compassion for one another, to love as brethren, instead of rendering evil for evil, and railing for railing? Who does not love life and desire good days? yet how few comply with the conditions, to refrain the tongue from evil, and the lips from speaking guile. Few are willing to follow the Saviour's example of meekness and humility. Many ask the Lord to humble them, but are unwilling to submit to the needful discipline. When the test comes, when trials or even annoyances occur, the heart rebels, and the tongue utters words that are like poisoned arrows or blasting hail. {ST, February 8, 1883 par. 9} [ST, February 8, 1883 par. 10] Evil-speaking is a two-fold curse, falling more heavily upon the speaker than upon the hearer. He who scatters the seeds of dissension and strife, reaps in his own soul the deadly fruits. How miserable is the tale-bearer, the surmiser of evil! He is a stranger to true happiness. {ST, February 8, 1883 par. 10} [ST, February 8, 1883 par. 11] "Blessed are the peacemakers." Grace and peace rest upon those who refuse to join in the strife of tongues. When venders of scandal are passing from family to family, those who fear God will be chaste keepers at home. The time that is so often worse than wasted in idle, frivolous, and malicious gossip, should be given to higher and nobler objects. If the professed followers of Jesus would indeed become missionaries for God, visiting the sick and afflicted, and laboring patiently and kindly for the erring--in short, if they would copy the Pattern--the church would have prosperity in all her borders. {ST, February 8, 1883 par. 11} [ST, February 8, 1883 par. 12] The sin of evil-speaking begins with the cherishing of evil thoughts. Guile includes impurity in all its forms. An impure thought tolerated, an unholy desire cherished, and the soul is contaminated, its integrity compromised. "Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." If we would not commit sin, we must shun its very beginnings. Every emotion and desire must be held in subjection to reason and conscience. Every unholy thought must be instantly repelled. To your closet, followers of Christ. Pray in faith, and with all the heart. Satan is watching to ensnare your feet. You must have help from above if you would escape his devices. {ST, February 8, 1883 par. 12} [ST, February 8, 1883 par. 13] By faith and prayer all may meet the requirements of the gospel. No man can be forced to transgress. His own consent must be first gained; the soul must purpose the sinful act, before passion can dominate over reason, or iniquity triumph over conscience. Temptation, however strong, is never an excuse for sin. "The eyes of the Lord are over the righteous, and his ears are open unto their prayers." Cry unto the Lord, tempted soul. Cast yourself, helpless, unworthy, upon Jesus, and claim this very promise. The Lord will hear. He knows how strong are the inclinations of the natural heart, and he will help in every time of temptation. {ST, February 8, 1883 par. 13} [ST, February 8, 1883 par. 14] Have you fallen into sin? Then without delay seek God for mercy and pardon. When David was convicted of his sin, he poured out his soul in penitence and humiliation before God. He felt that he could endure the loss of his crown, but he could not be deprived of the favor of God. Mercy is still extended to the sinner. The Lord is calling to us in all our wanderings, "Return, ye backsliding children, and I will heal your backslidings." The blessing of God may be ours, if we will heed the pleading voice of his Spirit. "Like as a father pitieth his children, so the Lord pitieth them that fear him." - {ST, February 8, 1883 par. 14} [ST, February 15, 1883 par. 1] February 15, 1883 The Love of Christ. - By Mrs. E. G. White. - Oh, was there ever suffering and sorrow like that endured by the dying Saviour! It was the sense of his Father's displeasure which made his cup so bitter. It was not bodily suffering which so quickly ended the life of Christ upon the cross. It was the crushing weight of the sins of the world, and a sense of his Father's wrath that broke his heart. The Father's glory and sustaining presence had left him, and despair pressed its crushing weight of darkness upon him, and forced from his pale and quivering lips the anguished cry: "My God, my God, why hast thou forsaken me?" {ST, February 15, 1883 par. 1} [ST, February 15, 1883 par. 2] Jesus had united with the Father in making the world. Amid the agonizing sufferings of the Son of God, blind and deluded men alone remain unfeeling. The chief priests and elders revile God's dear Son while in his expiring agonies. Yet inanimate nature groans in sympathy with her bleeding, dying Author. The earth trembles. The sun refuses to behold the scene. The heavens gather blackness. Angels have witnessed the scene of suffering until they can look on no longer, and hide their faces from the horrid sight. Christ is in despair! He is dying! His Father's approving smile is removed, and angels are not permitted to lighten the gloom of the terrible hour. They could only behold in amazement their loved Commander suffering the penalty of man's transgression of the Father's law. {ST, February 15, 1883 par. 2} [ST, February 15, 1883 par. 3] Even doubts assailed the dying Son of God. He could not see through the portals of the tomb. Bright hope did not present to him his coming forth from the tomb a conqueror, and his Father's acceptance of his sacrifice. The sin of the world with all its terribleness was felt to the utmost by the Son of God. The displeasure of the Father for sin, and its penalty, which was death, were all that he could realize through this amazing darkness. He was tempted to fear that sin was so offensive in the sight of his Father that he could not be reconciled to his Son. The fierce temptation that his own Father had forever left him, caused that piercing cry from the cross "My God, my God, why hast thou forsaken me?" {ST, February 15, 1883 par. 3} [ST, February 15, 1883 par. 4] Christ felt much as sinners will feel when the vials of God's wrath shall be poured out upon them. Black despair like the pall of death will gather about their guilty souls, and then they will realize to the fullest extent the sinfulness of sin. Salvation has been purchased for them by the suffering and death of the Son of God. It might be theirs if they would accept of it willingly, gladly; but none are compelled to yield obedience to the law of God. If they refuse the heavenly benefit, if they choose the pleasures and deceitfulness of sin, they can have their choice, and at the end receive their wages, which is the wrath of God and eternal death. They will be forever separated from the presence of Jesus, whose sacrifice they had despised. They will have lost a life of happiness, and sacrificed eternal glory for the pleasures of sin for a season. {ST, February 15, 1883 par. 4} [ST, February 15, 1883 par. 5] Faith and hope trembled in the expiring agonies of Christ, because God had removed the assurance he had heretofore given his beloved Son of his approbation and acceptance. The Redeemer of the world then relied upon the evidences which had hitherto strengthened him, that his Father accepted his labors and was pleased with his work. In his dying agony, as he yields up his precious life, he has by faith alone to trust in Him whom it has ever been his joy to obey. He is not cheered with clear, bright rays of hope on the right hand nor on the left. All is enshrouded in oppressive gloom. Amid the awful darkness which is felt even by sympathizing nature, the Redeemer drains the mysterious cup even to its dregs. Denied even bright hope and confidence in the triumph which will be his in the near future, he cries with a loud voice, "Lord into thy hands I commit my spirit." He is acquainted with the character of his Father, his justice, his mercy, and great love. In submission he drops into the hands of his Father. Amid the convulsions of nature are heard by the amazed spectators the dying words of the Man of Calvary, "It is finished." {ST, February 15, 1883 par. 5} [ST, February 15, 1883 par. 6] Nature sympathized with the sufferings of its Author. The heaving earth, the rent rocks, and the terrific darkness, proclaimed that it was the Son of God that died. There was a mighty earthquake. The vail of the temple was rent in twain. Terror seized the executioners and spectators as they beheld the sun veiled in darkness, and felt the earth shake beneath them, and saw and heard the rending of the rocks. The mocking and jeering of the chief priests and elders was hushed as Christ commended his spirit into the hands of his Father. The astonished throng began to withdraw, and grope their way in the darkness to the city. They smote upon their breasts as they went, and in terror, speaking scarcely above a whisper, said among themselves, "It is an innocent person that has been murdered. What if, indeed, he is, as he asserted, the Son of God? {ST, February 15, 1883 par. 6} [ST, February 15, 1883 par. 7] Jesus did not yield up his life till he had accomplished the work which he came to do, and exclaimed with his departing breath, "It is finished!" Satan was then defeated. He knew that his kingdom was lost. Angels rejoiced as the words were uttered, "It is finished." The great plan of redemption, which was dependent on the death of Christ, had been thus far carried out. And there was joy in Heaven that the sons of Adam could, through a life of obedience, be finally exalted to the throne of God. Oh, what love! what amazing love! that brought the Son of God to earth to be made sin for us, that we might be reconciled to God, and elevated to a life with him in his mansions in glory. And oh! what is man that such a price should be paid for his redemption? {ST, February 15, 1883 par. 7} [ST, February 15, 1883 par. 8] When men and women can more fully comprehend the magnitude of the great sacrifice which was made by the Majesty of Heaven in dying in man's stead, then will the plan of salvation be magnified, and reflections of Calvary will awaken sacred and living emotions in the Christian's heart. Praises to God and the Lamb will be in their hearts and upon their lips. Pride and self-worship cannot flourish in the hearts that keep fresh in memory the scenes of Calvary. This world will appear of but little value to those who appreciate the great price of man's redemption. {ST, February 15, 1883 par. 8} [ST, February 15, 1883 par. 9] All the riches of the world are not of sufficient value to redeem one perishing soul. Who can measure the love Christ felt for a lost world, as he hung upon the cross, suffering for the sins of guilty men? This love was immeasurable, infinite. {ST, February 15, 1883 par. 9} [ST, February 15, 1883 par. 10] Christ has shown that his love was stronger than death. Even when suffering the most fearful conflicts with the powers of darkness his love for perishing sinners increased. He endured the hidings of his Father's countenance, until he was led to exclaim in the bitterness of his soul, "My God, my God, why hast thou forsaken me?" His arm brought salvation. The price was paid to purchase the redemption of man, when, in the last soul struggle, the blessed words were uttered, which seemed to resound through creation, "It is finished." {ST, February 15, 1883 par. 10} [ST, February 15, 1883 par. 11] Many who profess to be Christians become excited over worldly enterprises, and their interest is awakened for new and exciting amusements, while they are cold-hearted, and appear as if frozen in the cause of God. But here is a theme, poor formalist, which is of sufficient importance to excite you. Eternal interests are here involved. The scenes of Calvary call for the deepest emotions. Upon this subject you will be excusable if you manifest enthusiasm. That Christ, so excellent, so innocent, should suffer such a painful death, bearing the weight of the sins of the world, our thoughts and imagination can never fully reach, so that we can comprehend the length, the breadth, the height, and the depth, of such amazing love. The contemplation of the matchless love of the Saviour, should fill and absorb the mind, touch and melt the soul, refine and elevate the affections, and completely transform the whole character. The language of the apostle is, "I determined not to know anything among you, save Jesus Christ and him crucified." And we may look toward Calvary, and also exclaim, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Considering at what an immense cost our salvation has been purchased, what will be the portion of those who neglect so great salvation? What will be the punishment of those who profess to be followers of Christ yet fail to bow in humble obedience to the claims of their Redeemer, and who do not take the cross, as humble disciples of Christ? {ST, February 15, 1883 par. 11} [ST, February 15, 1883 par. 12] Some have limited views of the atonement. They think that Christ suffered only a small portion of the penalty of the law of God, and that while the wrath of God was felt by his dear Son, they suppose that he had, through all his painful sufferings, the evidence of his Father's love and acceptance, and that the portals of the tomb before him were illuminated with bright hope. Here is a great mistake. Christ's keenest anguish was a sense of his Father's displeasure. His mental agony because of this was of such intensity that man can have but faint conception of it. {ST, February 15, 1883 par. 12} [ST, February 15, 1883 par. 13] With many the history of the humiliation and sacrifice of our divine Lord does not stir the soul and affect the life any more, nor awaken deeper interest than to read of the death of the martyrs of Jesus. Many have suffered death by slow tortures. Others have suffered death by crucifixion. In what does the death of God's dear Son differ from these? It is true he died upon the cross a most cruel death; yet others for his dear sake have suffered equally, as far as bodily torture is concerned. Why, then, was the suffering of Christ more dreadful than that of other persons who have yielded their lives for his sake? If the sufferings of Christ consisted in physical pain alone, then his death was no more painful than that of some of the martyrs. {ST, February 15, 1883 par. 13} [ST, February 15, 1883 par. 14] But bodily pain was only a small part of the agony of God's dear Son. The sins of the world were upon him, and also the sense of his Father's wrath as he suffered the penalty of the law. It was these that crushed his divine soul. It was the hiding of his Father's face, a sense that his own dear Father had forsaken him, which brought despair. The separation that sin makes between God and man was fully realized and keenly felt by the innocent, suffering Man of Calvary. He was oppressed by the powers of darkness. He had not one ray of light to brighten the future. And he was struggling with the power of Satan, who was declaring that Christ was in his hands, and that he was superior in strength to the Son of God, that God had disowned his Son, and that he was no longer in the favor of God any more than himself. If he was indeed still in favor with God, why need he die? God could save him from death. {ST, February 15, 1883 par. 14} [ST, February 15, 1883 par. 15] Christ yielded not in the least degree to the torturing foe, even in his bitterest anguish. Legions of evil angels were all about the Son of God, yet the holy angels were bidden not to break their ranks and engage in conflict with the taunting, reviling foe. Heavenly angels were not permitted to minister unto the anguished spirit of the Son of God. It was in this terrible hour of darkness, the face of his Father hidden, legions of evil angels enshrouding him, the sins of the world upon him, that the words were wrenched from his lips, "My God, my God, why hast thou forsaken me?" {ST, February 15, 1883 par. 15} [ST, February 15, 1883 par. 16] We should take larger, broader, and deeper views of the life, sufferings, and death of God's dear Son. When the atonement is viewed correctly, the salvation of souls will be felt to be of infinite value. In comparison with the enterprise of everlasting life every other sinks into insignificance. But how have the counsels of this loving Saviour been despised by many. The heart's devotions have been to the world, and selfish interests have closed the door against the Son of God. Hollow hypocrisy and pride, selfishness and gain, envy, malice, and passion, have so filled the hearts of many that Christ can have no room. {ST, February 15, 1883 par. 16} [ST, February 15, 1883 par. 17] He was eternally rich, "yet for our sakes became poor, that we through his poverty might be made rich." He was clothed with light and glory, surrounded with hosts of heavenly angels awaiting to execute his commands. Yet he put on our nature, and came to sojourn among sinful men "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." Here is love that no language can express. Our souls should be enlivened, elevated, and enraptured with the theme of the love of the Father and the Son. "And every man that hath this hope in him purifieth himself, even as he is pure." The followers of Christ should learn here to reflect back in some degree that mysterious love preparatory to joining all the redeemed in ascribing "Blessings, and honor, and glory, and power unto Him that sitteth upon the throne, and unto the Lamb forever and ever." {ST, February 15, 1883 par. 17} [ST, March 22, 1883 par. 1] March 22, 1883 Deceitfulness of Riches. - By Mrs. E. G. White. - Some who profess to believe the truth are lacking in discernment, and fail to appreciate moral worth. Persons who boast much of their fidelity to the cause, and talk as though they think they know all that is worth knowing, are not humble in heart. They may have property, and this is sufficient to give them influence with some, but it will not raise them one jot in favor with God. Money has power and sways a mighty influence. Excellence of character and moral worth are often overlooked, if possessed by the poor man. But what does God care for money? for property? The cattle upon a thousand hills are his. The world and all that is therein are his. The inhabitants of the earth are as grasshoppers before him. Men and property are but as the small dust of the balance. He is no respecter of persons. {ST, March 22, 1883 par. 1} [ST, March 22, 1883 par. 2] Men of property often look upon their wealth and say, "By my wisdom have I gotten me this wealth." But who gave them power to get wealth? God has bestowed upon them the ability which they possess, but instead of giving him the glory they take it to themselves. He will prove them and try them, and will bring their glorifying to the dust; he will remove their strength, and scatter their possessions. Instead of a blessing, they will realize a curse. An act of wrong or oppression, a deviation from the right way, should no sooner be tolerated in a man who possesses property than in a man who has none. All the riches that the most wealthy ever possessed are not of sufficient value to cover the smallest sin before God; they will not be accepted as a ransom for transgression. Repentance, true humility, a broken heart, and a contrite spirit, alone will be accepted of God. And no man can have true humility before God unless the same is exemplified before others. Nothing less than repentance, confession, and forsaking of sin is acceptable to God. {ST, March 22, 1883 par. 2} [ST, March 22, 1883 par. 3] Many rich men have obtained their wealth by close deal, by advantaging themselves and disadvantaging their poorer fellow-men, or their brethren; and these very men glory in their shrewdness and keenness in a bargain. But the curse of God will rest upon every dollar thus obtained, and upon the increase of it on their hands. Consider the force of our Saviour's words, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Those who possess the ability to acquire property need to be constantly on the watch, or they will turn their acquisitiveness to bad account. Thus many fall into temptation, overreach, receive more for a thing than it is worth, and sacrifice the generous, benevolent, noble principles of their manhood for sordid gain. {ST, March 22, 1883 par. 3} [ST, March 22, 1883 par. 4] Many who profess to be followers of Christ, so love the world and the things that are in the world that they have been corrupted by its spirit and influence; the divine has disappeared from their characters, and the Satanic has crept in, transforming them to serve the purposes of Satan, to be instruments of unrighteousness. Then in contrast with these men are the industrious, honest poor men, who stand ready to help those who need help, who would rather suffer themselves to be disadvantaged by their wealthy brethren than to manifest so close and acquisitive a spirit as they manifest; men who esteem a clear conscience, and right, even in little things, of greater value than riches. They are so ready to help others, so willing to do all the good in their power, that they do not amass wealth; their earthly possessions do not increase. If there is a benevolent object to call forth means or labor, they are the first to be interested in and respond to it and frequently do far beyond their real ability, and thus deny themselves some needed good, to carry out their benevolent purposes. {ST, March 22, 1883 par. 4} [ST, March 22, 1883 par. 5] Because these men can boast of but little earthly treasure, they may be looked upon as deficient in ability, in judgment, and in wisdom. They may be counted of no special worth, and their influence may not be esteemed by men; yet how does God regard these poor wise men? They are regarded precious in his sight, and although not increasing their treasure upon earth, they are laying up for themselves an incorruptible treasure in the heavens, and in doing this they manifest a wisdom as far superior to that of the wise, calculating, acquisitive professed Christian, as the divine and Godlike is superior to the earthly, carnal, and Satanic. It is moral worth that God values. A Christian character unblotted with avarice, possessing quietness, meekness, and humility, is more precious in his sight than the most fine gold, even the golden wedge of Ophir. {ST, March 22, 1883 par. 5} [ST, March 22, 1883 par. 6] Wealthy men are to be tested more closely than they ever yet have been. If they stand the test and overcome the blemishes upon their character, and as faithful stewards of Christ render to God the things that are his, it will be said to them, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord." {ST, March 22, 1883 par. 6} [ST, March 22, 1883 par. 7] Mark the parable of the unjust steward: "And I say unto you, Make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?" {ST, March 22, 1883 par. 7} [ST, March 22, 1883 par. 8] If men fail to render to God that which he has lent them to use to his glory, and thus rob him they will make an entire failure. He has lent them means which they can improve upon by losing no opportunity to do good, and thus they may be constantly laying up treasure in Heaven. But if, like the man who had one talent, they hide it, fearing that God will get that which their talent gains, they will not only lose the increase which will finally be awarded the faithful steward, but also the principal which God gave them to work upon. Because they have robbed God, they will not have laid up treasure in Heaven, and they lose their earthly treasure also. They have no habitation on earth, and no Friend in Heaven to receive them into the everlasting habitation of the righteous. {ST, March 22, 1883 par. 8} [ST, March 22, 1883 par. 9] Christ declares, "No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon"--cannot serve God and your riches too. "The Pharisees also who were covetous, heard all these things, and they derided him." Mark the words of Christ to them: "Ye are they who justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men ï¼»which is riches acquired by oppression, by deception, by overreaching, by fraud, or in any other dishonest mannerï¼½ is abomination in the sight of God." Then Christ presents the two characters, the rich man who was clothed with purple and fine linen, and who fared sumptuously every day, and Lazarus, who was in abject poverty, and loathsome to the sight, and who begged the few crumbs which the rich man despised. Our Saviour shows his estimate of the two. Although Lazarus was in so deplorable and mean a condition, he had true faith, true moral worth, which God saw, and which he considered of so great value that he took this poor, despised sufferer, and placed him in the most exalted position, while the honored and wealthy ease- loving rich man was thrust out from the presence of God, and plunged into misery and woe unutterable. God did not value the riches of this wealthy man, because he had not true moral worth. His character was worthless. His riches did not recommend him to God, nor have any influence to secure his favor. {ST, March 22, 1883 par. 9} [ST, March 22, 1883 par. 10] By this parable Christ would teach his disciples not to judge or value men by their wealth, or by the honors which they received of others. Such was the course pursued by the Pharisees, who, while possessing both riches and worldly honor, were valueless in the sight of God; and more than this, were despised and rejected of him,--cast out from his sight as disgusting to him because there was no moral worth or soundness in them. They were corrupt, sinful, and abominable in his sight. The poor man, despised by his fellow- mortals, and disgusting to their sight, was valuable in the sight of God because he possessed moral soundness and worth, thus qualifying him to be introduced into the society of refined, holy angels, and to be an heir of God and a joint heir with Christ. {ST, March 22, 1883 par. 10} [ST, March 22, 1883 par. 11] In Paul's charge to Timothy he warns him of a class who will not consent to wholesome words, and who place a wrong estimate on riches. He says: "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness. From such withdraw thyself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." {ST, March 22, 1883 par. 11} [ST, March 22, 1883 par. 12] Paul in this letter to Timothy would impress upon his mind the necessity of giving such instruction as should remove the deception which so easily steals upon the rich, that because of their riches they are superior to those who are in poverty; that because of their ability to acquire they are superior in wisdom and judgment--in short, that gain is godliness. Here is a fearful deception. How few heed the charge which Paul commissioned Timothy to make to the rich! How many flatter themselves that their acquisitiveness is godliness! Paul declares, "Godliness with contentment is great gain." Although rich persons may devote their whole lives to the one object of getting riches, yet as they brought nothing into the world, they can carry nothing out. They must die and leave that which cost them so much labor to obtain. They staked their all, their eternal interest, to obtain this property, and have lost both worlds. {ST, March 22, 1883 par. 12} [ST, March 22, 1883 par. 13] Paul shows what risks men will run to become rich. But many are determined to be rich; this is their study; and in their zeal eternal considerations are overlooked. They are blinded by Satan, and make themselves believe that it is for good purposes they desire this gain; they strain their consciences, deceive themselves, and are constantly coveting riches. Such have erred from the faith, and pierced themselves through with many sorrows. They have sacrificed their noble, elevated principles, given up their faith for riches, and if not disappointed in their object, they are disappointed in the happiness which they supposed riches would bring. They are entangled, perplexed with care; they have made themselves slaves to their avarice, and compelled their families to endure the same slavery, and the advantages they reap are "many sorrows." "Charge them that are rich in this world that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." - {ST, March 22, 1883 par. 13} [ST, April 5, 1883 par. 1] April 5, 1883 Christ's Triumph for Us. - By Mrs. E. G. White. At the birth of Christ, Satan saw the plains of Bethlehem illuminated with the brilliant glory of a multitude of heavenly angels. He heard their song, "Glory to God in the highest, and on earth peace, good-will toward men." The prince of darkness saw the amazed shepherds filled with fear as they beheld the illuminated plains. They trembled before the exhibitions of bewildering glory which seemed to entrance their senses. The rebel chief himself trembled at the proclamation of the angel to the shepherds, "Fear not; for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." He had met with good success in devising a plan to ruin men, and he had become bold and powerful. He had controlled the minds and bodies of men from Adam down to the first appearing of Christ. But now Satan was troubled and alarmed for his kingdom and his life. {ST, April 5, 1883 par. 1} [ST, April 5, 1883 par. 2] The song of the heavenly messengers proclaiming the advent of the Saviour to a fallen world, and the joy expressed at this great event, Satan knew boded no good to himself. Dark forebodings were awakened in his mind as to the influence this advent to the world would have upon his kingdom. He queried if this was not the coming One who would contest his power and overthrow his kingdom. He looked upon Christ from his birth as his rival. He stirred the envy and jealousy of Herod to destroy Christ by insinuating to him that his power and his kingdom were to be given to this new king. Satan imbued Herod with the very feelings and fears that disturbed his own mind. He inspired the corrupt mind of Herod to slay all the children in Bethlehem who were two years old and under, which plan he thought would succeed in ridding the earth of the infant king. {ST, April 5, 1883 par. 2} [ST, April 5, 1883 par. 3] But against his plans, Satan sees a higher power at work. Angels of God protected the life of the infant Redeemer. Joseph was warned in a dream to flee into Egypt, that in a heathen land he might find an asylum for the world's Redeemer. Satan followed him from infancy to childhood, and from childhood to manhood, inventing means and ways to allure him from his allegiance to God, and overcome him with his subtle temptations. The unsullied purity of the childhood, youth, and manhood, of Christ which Satan could not taint, annoyed him exceedingly. All his darts and arrows of temptation fell harmless before the Son of God. And when he found that all his temptations prevailed nothing in moving Christ from the steadfast integrity, or marring the spotless purity of the youthful Galilean, he was perplexed and enraged. He looked upon this youth as an enemy that he must dread and fear. {ST, April 5, 1883 par. 3} [ST, April 5, 1883 par. 4] That there should be one who walked the earth with moral power to withstand all his temptations, who resisted all his attractive bribes to allure him to sin, and over whom he could obtain no advantage to separate from God, chafed and enraged his satanic majesty. {ST, April 5, 1883 par. 4} [ST, April 5, 1883 par. 5] The childhood, youth, and manhood of John, who came in the spirit and power of Elijah to do a special work in preparing the way for the world's Redeemer, were marked with firmness and moral power. Satan could not move his integrity. When the voice of this prophet was heard in the wilderness, "Prepare ye the way of the Lord, make his paths straight," Satan was afraid for his kingdom. He felt that the voice, sounding forth in trumpet tones in the wilderness, caused sinners under his control to tremble. He saw that his power over many was broken. The sinfulness of sin was revealed in such a manner that men became alarmed; and some, by repentance of their sins, found the favor of God, and gained moral power to resist his temptations. {ST, April 5, 1883 par. 5} [ST, April 5, 1883 par. 6] He was on the ground at the time when Christ presented himself to John for baptism. He heard the majestic voice resounding through Heaven and echoing through the earth like peals of thunder. He saw the lightnings flash from the cloudless heavens, and heard the fearful words from Jehovah, "This is my beloved Son, in whom I am well pleased." He saw the brightness of the Father's glory overshadowing the form of Jesus, thus pointing out in that crowd the One whom he acknowledged as his Son with unmistakable assurance. The circumstances connected with this baptismal scene had aroused the most intense hatred in the breast of Satan. He knew then for a certainty that unless he could overcome Christ, from thenceforth there would be a limitation of his power. He understood that the communication from the throne of God signified that Heaven was more directly accessible to man. {ST, April 5, 1883 par. 6} [ST, April 5, 1883 par. 7] As Satan had led man to sin, he had hoped that God's abhorrence of sin would forever separate him from man, and break the connecting link between Heaven and earth. The opening heavens, in connection with the voice of God addressing his Son, was like a death-knell to Satan. He feared that God was now to unite man more fully to himself, and give power to overcome his devices. And for this purpose Christ had come from the royal courts to the earth. Satan was well acquainted with the position of honor Christ had held in Heaven as the Son of God, the beloved of the Father. And that he should leave Heaven, and come to this world as a man, filled him with apprehension for his safety. He could not comprehend the mystery of this great sacrifice for the benefit of fallen man. He knew that the value of Heaven far exceeded the anticipation and appreciation of fallen man. The most costly treasures of the world, he knew, would not compare with its worth. As he had lost through his rebellion all the riches and pure glories of Heaven, he was determined to be revenged by causing as many as he could to undervalue Heaven, and to place their affections upon earthly treasures. {ST, April 5, 1883 par. 7} [ST, April 5, 1883 par. 8] It was incomprehensible to the selfish soul of Satan that there could exist benevolence and love for the deceived race so great as to induce the Prince of Heaven to leave his home and come to a world marred with sin and seared with the curse. He had knowledge of the inestimable value of eternal riches that man had not. He had experienced the pure contentment, the peace, exalted holiness, and unalloyed joys of the heavenly abode. He had realized, before his rebellion, the satisfaction of the full approval of God. He had once a full appreciation of the glory that enshrouded the Father, and knew that there was no limit to his power. {ST, April 5, 1883 par. 8} [ST, April 5, 1883 par. 9] Satan knew what he had lost. He now feared that his empire over the world was to be contested, his right disputed, and his power broken. He knew, through prophecy, that a Savior was predicted, and that his kingdom would not be established in earthly triumph and with worldly honor and display. He knew that ancient prophecies foretold a kingdom to be established by the Prince of Heaven upon the earth, which he claimed as his dominion. This kingdom would embrace all the kingdoms of the world, and then his power and his glory would cease, and he would receive his retribution for the sins he had introduced into the world, and for the misery he had brought upon man. He knew that everything which concerned his prosperity was pending upon his success or failure in overcoming Christ with his temptations in the wilderness. He brought to bear upon Christ every artifice and force of his powerful temptations to allure him from his allegiance. {ST, April 5, 1883 par. 9} [ST, April 5, 1883 par. 10] It is impossible for man to know the strength of Satan's temptations to the Son of God. Every temptation that seems so afflicting to man in his daily life, so difficult to resist and overcome, was brought to bear upon the Son of God in as much greater degree as his excellence of character was superior to that of fallen man. {ST, April 5, 1883 par. 10} [ST, April 5, 1883 par. 11] Christ was tempted in all points like as we are. As man's representative, he stood the closest test and proving of God. He met the strongest force of Satan. His most wily temptations Christ has tested and conquered in behalf of man. It is impossible for man to be tempted above what he is able to bear while he relies upon Jesus, the infinite Conqueror. - {ST, April 5, 1883 par. 11} [ST, April 5, 1883 par. 1] April 5, 1883 Calls to the Camp-Meetings. - From Washington Territory and from the East come urgent requests that I attend the camp-meetings. I am compelled to say, I cannot attend camp-meetings this season, either East or West. I am now engaged in important writing that I have for six years been trying to accomplish. Year after year I have broken away from this work to attend camp-meetings. In these meetings I have felt the condition of our people and have labored most earnestly in their behalf, not sparing myself. When I had gone the round of the camp-meetings, I found myself so worn and exhausted that I could not take hold of my writing with success. {ST, April 5, 1883 par. 1} [ST, April 5, 1883 par. 2] The last two summers I was brought very near to the gates of death, and as I felt that it might please the Lord to let me rest in the grave, I had most painful regrets that my writings were not completed. In the providence of God my life is spared, and my health once more restored. I thank the Lord for his mercy and loving-kindness to me. I have felt ready to go east or west, if my duty were made plain; but in answer to my prayer, "Lord, what wilt thou have me to do?" the answer comes to me, "Rest in peace until the Lord bids you go." {ST, April 5, 1883 par. 2} [ST, April 5, 1883 par. 3] I have not been idle. Since the Lord raised me up at the camp-meeting in Healdsburg, I have visited Santa Rosa, Oakland, San Francisco, Petaluma, Forestville, and Ukiah, and have labored in Healdsburg, frequently speaking on the Sabbath and on Sunday evening. In four weeks I gave ten discourses, traveled two hundred miles, and wrote two hundred pages. This was too much for my strength. After laboring Sabbath and Sunday I was unable to write on Monday. I was weary in all my work. I now speak only once each week, and can accomplish considerably more writing. {ST, April 5, 1883 par. 3} [ST, April 5, 1883 par. 4] My brethren who urge me to attend camp-meeting and to visit them are anxiously inquiring, When shall we have Vol. 4, Spirit of Prophecy? I can now answer them, In a few weeks my work on this book will be completed. But there are other important works that require attention as soon as this shall be finished. I am now more than fifty years old. You are not ignorant of the manner of my labors among you. I have taxed my physical and mental powers to the utmost, and I cannot flatter myself that there are yet before me many years of labor. I may fall at my post at any moment. While I have physical and mental ability, I will do the work which is most needed by our people. The Lord has provided me good assistants. I have when traveling labored at great disadvantage. I have written in the depot, on the cars, under my tent at camp-meeting, often speaking until exhausted and then rising at three o'clock in the morning and writing from six to fifteen pages before breakfast. I dare not longer pursue this course. I cannot now endure taxing labor as in earlier years. {ST, April 5, 1883 par. 4} [ST, April 5, 1883 par. 5] My good brethren send their urgent calls, with promises to pay my fare and to pay me for my time; this is all I expect of them, it is all they are able to do. But they have little idea of the expense incurred by these journeys. To accomplish the amount of writing that I do, I find it necessary to employ several helpers, the best that I can obtain. I have paid their traveling expenses, to the amount of hundreds of dollars. In my absence I pay them for their time, to do what they can, but they necessarily work at great disadvantage. Traveling is expensive. I cannot take my helpers where I go, and should I do so I could not furnish them with work while I am engaged in labor in camp-meetings. {ST, April 5, 1883 par. 5} [ST, April 5, 1883 par. 6] It has been most difficult to obtain the right kind of assistants as copyists and as house-keepers. Cheap and inefficient help would cause me so much perplexity that I could do but little in any capacity. In the providence of God I am now in every respect the most favorably situated that I have ever been during my pilgrimage life. I enjoy the peace of Jesus, and will do what I can. In my husband's death I was deprived of an able helper; but the Lord is good, and I am grateful for his mercy, his care, and his tender love. {ST, April 5, 1883 par. 6} [ST, April 5, 1883 par. 7] It would give me great pleasure to meet my dear brethren and sisters in camp-meeting. I feel the love of Jesus burning in my soul. I love to talk this out and to write it out. My prayers shall be, that God may bless you at your camp-meetings, and that your souls may be refreshed by his grace. If God bids me leave my writing to attend these meetings or to speak to the people in different places, I hope to hear and obey his voice. Mrs. E. G. White. Healdsburg, Cal., March 26, 1883. - {ST, April 5, 1883 par. 7} [ST, April 12, 1883 par. 1] April 12, 1883 The Working of Satan. - By Mrs. E. G. White. - The holy Scriptures inform us that, in the last days, Satan will work with power, and signs, and lying wonders, and with all deceivableness of unrighteousness. To those who do not love the truth he even appears as an angel of light. These words are fulfilled in the deceptions and false teachings of the present time. Spiritualists make the path to hell most attractive. Spirits of darkness are clothed by these deceptive teachers in pure robes of Heaven, and they have power to deceive those not fortified with Bible truth. {ST, April 12, 1883 par. 1} [ST, April 12, 1883 par. 2] Vain philosophy is employed in representing the path to hell as a path of safety. With the imagination highly wrought, and voices musically tuned, they picture the broad road as one of happiness and glory. Ambition holds before deluded souls, as Satan presented to Eve, a freedom and bliss for them to enjoy which they never conceived was possible. Men are praised who have traveled the broad path to hell, and after they die are exalted to the highest positions in the eternal world. Satan, clothed in robes of brightness, appearing like an exalted angel, tempted the world's Redeemer without success. But as he comes to man robed as an angel of light he has better success. He covers his hideous purposes, and succeeds too well in deluding the unwary who are not firmly anchored upon eternal truth. {ST, April 12, 1883 par. 2} [ST, April 12, 1883 par. 3] Riches, power, genius, eloquence, pride, perverted reason, and passion, are enlisted as Satan's agents in doing his work in making the broad road attractive, strewing it with tempting flowers. But every word they have spoken against the world's Redeemer will be reflected back upon them, and will one day burn into their guilty souls like molten lead. They will be overwhelmed with terror and shame as they behold the exalted One coming in the clouds of heaven with power and great glory. Then shall the bold defier, who lifted himself up against the Son of God, see himself in the true blackness of his character. The sight of the inexpressible glory of the Son of God will be intensely painful to those whose characters are stained with sin. The pure light and glory emanating from Christ will awaken remorse, shame, and terror. They will send forth wails of anguish to the rocks and mountains, "Fall on us, and hide us from the face of Him who sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?" {ST, April 12, 1883 par. 3} [ST, April 12, 1883 par. 4] Spiritualists claim superior light and power. They have opened the door and invited the prince of darkness in, and have made him their honored guest. They have allied themselves to the powers of darkness which are developing in these last days in signs and wonders, that if it were possible they would deceive the very elect. Spiritualists claim that they can do greater miracles than Christ did. Satan made the same boasts to Christ. Because the Son of God had linked himself to the weakness of humanity, to be tempted in all points like as man should be tempted, Satan triumphed over him, and taunted him. He boasted of his superior strength, and dared him to open a controversy with him. {ST, April 12, 1883 par. 4} [ST, April 12, 1883 par. 5] Spiritualists are increasing in numbers. They will come to men who have the truth as Satan came to Christ, tempting them to manifest their power, and work miracles, and give evidence of their being favored of God, and of their being the people who have the truth. Satan said to Christ, "If thou be the Son of God, command these stones that they be made bread." Herod and Pilate asked Christ to work miracles when he was on trial for his life. Their curiosity was aroused, but Christ did not work a miracle to gratify them. {ST, April 12, 1883 par. 5} [ST, April 12, 1883 par. 6] Spiritualists will press the matter to engage in controversy with ministers who teach the truth. If they decline, they will dare them. They quote Scripture, as did Satan to Christ. "Prove all things," say they. But their idea of proving is to listen to their deceptive reasonings, and attend their circles. But in their gatherings the angels of darkness assume the forms of dead friends, and communicate with them as angels of light. {ST, April 12, 1883 par. 6} [ST, April 12, 1883 par. 7] Their loved ones will appear in robes of light, as familiar to the sight as when they were upon the earth. They will teach them, and converse with them. And many will be deceived by this wonderful display of Satan's power. The only safety for the people of God is to be thoroughly conversant with their Bibles, and be intelligent upon the reasons of our faith in regard to the sleep of the dead. {ST, April 12, 1883 par. 7} [ST, April 12, 1883 par. 8] Satan is a cunning foe. And it is not difficult for the evil angels to represent both saints and sinners who have died, and make these representations visible to human eyes. These manifestations will be more frequent, and developments of a more startling character will appear as we near the close of time. We need not be astonished at anything in the line of deceptions to allure the unwary, and deceive, if possible, the very elect. Spiritualists quote, "Prove all things." But God has, for the benefit of his people who live amid the perils of the last days, proved this class, and given the result of his proving. {ST, April 12, 1883 par. 8} [ST, April 12, 1883 par. 9] 2 Thessalonians 2:9-12: "Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." {ST, April 12, 1883 par. 9} [ST, April 12, 1883 par. 10] John, upon the Isle of Patmos, saw the things which should come upon the earth in the last days. Revelation 13:13; 16:14: "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men." "For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty." {ST, April 12, 1883 par. 10} [ST, April 12, 1883 par. 11] The apostle Peter distinctly points out the class which will be manifested in these last days. {ST, April 12, 1883 par. 11} [ST, April 12, 1883 par. 12] 2 Peter 2:10-14: "But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas, angels, which are greater in power and might, bring not railing accusation against them before the Lord. But these, as natural brute beasts made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption, and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls; a heart they have exercised with covetous practices; cursed children." {ST, April 12, 1883 par. 12} [ST, April 12, 1883 par. 13] God, in his word, has placed his stamp upon the heresies of spiritualism as he placed his mark upon Cain. The godly need not be deceived if they are students of the Scriptures and obedient to follow the plain path marked out for them in the word of God. {ST, April 12, 1883 par. 13} [ST, April 12, 1883 par. 14] The boastful spiritualist claims great freedom, and in smooth, flowery language seeks to fascinate and delude unwary souls to choose the broad path of pleasure and sinful indulgence, rather than the narrow path and the straight way. Spiritualists call the requirements of God's law bondage, and say those who obey them live a life of slavish fear. With smooth words and fair speeches they boast of their freedom, and seek to cover their dangerous heresies with the garments of righteousness. They would make the most revolting crimes be considered as blessings to the race. {ST, April 12, 1883 par. 14} [ST, April 12, 1883 par. 15] They open before the sinner a wide door to follow the promptings of the carnal heart, and violate the law of God, especially the seventh commandment. Those who speak these great swelling words of vanity, and who triumph in their freedom in sin, promise those whom they deceive the enjoyment of freedom in a course of rebellion against the revealed will of God. These deluded souls are themselves in the veriest bondage to Satan and are controlled by his power, and yet promising liberty to those who will dare to follow the same course of sin that they themselves have chosen. {ST, April 12, 1883 par. 15} [ST, April 12, 1883 par. 16] The Scriptures are indeed fulfilled in this, that the blind are leading the blind. For by whom a man is overcome, of the same is he brought in bondage. These deluded souls are under the most abject slavery to the will of demons. They have allied themselves to the powers of darkness and have no strength to go contrary to the will of demons. This is their boasted liberty. By Satan they are overcome and brought into bondage, and the great liberty promised to those they deceive is helpless slavery to sin and Satan. {ST, April 12, 1883 par. 16} [ST, April 12, 1883 par. 17] We are not to attend their circles, neither are our ministers to engage in controversy with them. They are of that class specified whom we should not invite into our houses, or bid them God speed. We have to compare their teachings with the revealed will of God. We are not to engage in an investigation of spiritualism. God has investigated this for us, and told us definitely that a class would arise in the last days who would deny Christ who has purchased them with his own blood. The character of spiritualists is so plainly described that we need not be deceived by them. If we obey the divine injunction, we shall have no sympathy with spiritualists, however smooth and fair may be their words. {ST, April 12, 1883 par. 17} [ST, April 12, 1883 par. 18] The beloved John continues his warning against seducers: "Who is a liar but he that denieth that Jesus is the Christ? He is Antichrist that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: (but he that acknowledgeth the Son, hath the Father also)." {ST, April 12, 1883 par. 18} [ST, April 12, 1883 par. 19] In Paul's second epistle to the Thessalonians, he exhorts to be on guard, and not depart from the faith. He speaks of Christ's coming as an event to immediately follow the work of Satan in spiritualism in these words: "Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." {ST, April 12, 1883 par. 19} [ST, April 12, 1883 par. 20] In the epistle of Paul to Timothy, he foretells what will be manifested in the latter days. And this warning was for the benefit of those who should live when these things should take place. God revealed to his servant the perils of the church in the last days. He writes, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot iron." {ST, April 12, 1883 par. 20} [ST, April 12, 1883 par. 21] The faithful Peter speaks of the dangers to which the Christian church would be exposed in the last days, and more fully describes the heresies which would arise and the blaspheming seducers who would seek to draw away souls after them. "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of." {ST, April 12, 1883 par. 21} [ST, April 12, 1883 par. 22] Here God has worked out for us the proof of the class mentioned. They have refused to acknowledge Christ as the Son of God, and they have no more reverence for the eternal Father than for his Son, Jesus Christ. They have neither the Son nor the Father. And like their great leader, the rebel chief, they are in rebellion against the law of God, and they despise the blood of Christ. {ST, April 12, 1883 par. 22} [ST, April 12, 1883 par. 23] We may rejoice in every condition of life, and triumph under all circumstances, because the Son of God came down from Heaven and submitted to bear our infirmities, and to endure sacrifice and death in order to give to us immortal life. He will ever bear the marks of his earthly humiliation in man's behalf. While the redeemed host and the pure angelic throng shall do him honor and worship him, he will carry the marks of one that has been slain. The more fully we appreciate the infinite sacrifice made in our behalf by a sin-atoning Saviour, the more closely do we come into harmony with Heaven. {ST, April 12, 1883 par. 23} [ST, April 12, 1883 par. 24] We have characters to form here. God will test us and prove us by placing us in positions to develop the most enduring strength, purity, and nobility of soul, with perfect patience on our part, and entire trust in a crucified Saviour. We shall meet with reverses, affliction, and severe trials, for these are God's tests. He will sit as a refiner and purifier of silver and purge his people as gold and silver, that they may offer to the Lord an offering in righteousness. {ST, April 12, 1883 par. 24} [ST, April 12, 1883 par. 25] The cross of Christ is all covered with reproach and stigma, yet it is the hope of life and exaltation to man. No one can comprehend the mystery of godliness so long as he is ashamed to bear the cross of Christ. None will be able to discern and appreciate the blessings which Christ has purchased for man at infinite cost to himself, unless they are willing to joyfully sacrifice earthly treasures that they may become his followers. Every self-denial and sacrifice made for Christ enriches the giver, and every suffering and reproach endured for his dear name increases the final joy and immortal reward in the kingdom of glory. - {ST, April 12, 1883 par. 25} [ST, April 19, 1883 par. 1] April 19, 1883 Church Festivals. - By Mrs. E. G. White. - Professed Christians engage in feastings and in scenes of amusement which degrade the religion of Jesus Christ. It is impossible for those who find pleasure in church socials, festivals, and numerous gatherings for pleasure, to have ardent love and sacred reverence for Jesus. His words of warning and instruction have no weight upon their minds. Should Christ come into the assembly of those who were absorbed in their plays and frivolous amusements, would the solemn melody of his voice be heard in benediction, saying, "Peace be to this house?" How would the Saviour of the world enjoy these scenes of gaiety and folly? {ST, April 19, 1883 par. 1} [ST, April 19, 1883 par. 2] Christians and the world unite, one in heart and one in spirit, in these festal occasions. The Man of sorrows, who was acquainted with grief, would find no welcome in these places of amusement. The lovers of pleasure and luxury, the thoughtless and the gay are collected in these rooms, and the glitter and tinsel of fashion are seen everywhere. The ornament of crosses of gold and pearl, which represent a Redeemer crucified, adorn their persons. But the one whom these highly-prized jewels represent, finds no welcome, no room. His presence would be a restraint upon their mirth and their sensual amusements, and would remind them of neglected duty, and bring to their remembrance hidden sins which caused that sorrowful countenance, and made those eyes so sad and tearful. {ST, April 19, 1883 par. 2} [ST, April 19, 1883 par. 3] The presence of Christ would be positively painful in these gatherings for pleasure. Surely, none could invite him there, for his countenance is marred with sorrows more than the sons of men, because of these very amusements which put God out of mind, and make the broad road attractive to the sinner. The enchantments of these exciting scenes pervert reason, and destroy reverence for sacred things. Ministers who profess to be Christ's representatives frequently take the lead in these frivolous amusements. "Ye are," says Christ, "the light of the world." "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." {ST, April 19, 1883 par. 3} [ST, April 19, 1883 par. 4] In what manner is the light of truth shining from that thoughtless, pleasure-seeking company? Professed followers of Jesus Christ who indulge in gaiety and feasting cannot be partakers with Christ of his sufferings. They have no sense of his sufferings. They do not care to meditate upon self-denial and sacrifice. They find but little interest in studying the marked points in the history of the life of Christ upon which the plan of salvation rests, but imitate ancient Israel who ate and drank and rose up to play. In order to copy a pattern correctly we must carefully study its design. If we are indeed to overcome as Christ overcame, that we may mingle with the bloodwashed, glorified company before the throne of God, it is of the highest importance that we become acquainted with the life of our Redeemer and deny self as did Christ. We must meet temptations and overcome obstacles, and through toil and suffering, in the name of Jesus, overcome as he overcame. {ST, April 19, 1883 par. 4} [ST, April 19, 1883 par. 5] The great trial of Christ in the wilderness on the point of appetite was to leave man an example of self-denial. This long fast was to convict men of sinfulness of the things in which professed Christians indulge. The victory which Christ gained in the wilderness was to show man the sinfulness of the very things in which he takes such pleasure. The salvation of man was in the balance, and to be decided by the trial of Christ in the wilderness. If Christ was a victor on the point of appetite, then there was a chance for man to overcome. If Satan gained the victory through his subtlety, man was bound by the power of appetite in chains of indulgence which he could not have moral power to break. Christ's humanity alone could never have endured this test, but his divine power combined with humanity gained in behalf of man an infinite victory. Our representative in this victory raised humanity in the scale of moral value with God. {ST, April 19, 1883 par. 5} [ST, April 19, 1883 par. 6] Christians, who understand the mystery of godliness, who have a high and sacred sense of the atonement, who realize in the sufferings of Christ in the wilderness a victory gained for them, would see such marked contrast between these things and the church gatherings for pleasure and the indulgence of appetite, as would turn them in disgust from these scenes of revelry. Christians would be greatly strengthened by earnestly and frequently comparing their lives with the true standard, the life of Christ. The numerous socials, festivals, and picnics, to tempt the appetite to over-indulgence, and the amusements which lead to levity and forgetfulness of God, can find no sanction in the example of Christ, the world's Redeemer, the only safe pattern for man to copy if he would overcome as Christ overcame. {ST, April 19, 1883 par. 6} [ST, April 19, 1883 par. 7] We present the faultless pattern to all Christians. Says Christ, "Ye are the salt of the earth; but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and to be trodden under foot of men. Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." The light of Heaven is to be reflected through Christ's followers to the world. This is the Christian's life-work to direct the minds of sinners to God. The Christian's life should awaken in the hearts of worldlings high and elevated views of the purity of the Christian religion. This will make believers the salt of the earth, the saving power in our world; for a well-developed Christian character is harmonious in all its parts. {ST, April 19, 1883 par. 7} [ST, April 19, 1883 par. 8] We tremble for the youth of our day, because of the example that is given them by those who profess to be Christians. We cannot close the door of temptation to the youth, but we can educate them that their words and their actions may have a direct bearing upon their future happiness or misery. They will be exposed to temptation. They will meet foes without and foes within, but they can be instructed to stand firm in their integrity, having moral principle to resist temptation. The lessons given our youth by world-loving professors are doing great harm. The festal gatherings, the gluttonous feasts, the lotteries, tableaux, and theatrical performances, are doing a great work that will bear a record with its burden of results to the Judgment. {ST, April 19, 1883 par. 8} [ST, April 19, 1883 par. 9] All these inconsistencies, sanctioned by professed Christians under a garb of Christian beneficence, to collect means to pay church expenses, have their influence with the youth to make them lovers of pleasures more than lovers of God. They think if Christians can encourage and engage in these lotteries and scenes of festivities, and connect them with sacred things, why may not they be safe in taking an interest in lotteries, and engaging in gambling to win money for special objects. {ST, April 19, 1883 par. 9} [ST, April 19, 1883 par. 10] It is Satan's studied plan to clothe sin with garments of light to hide its deformity, and make it attractive. And ministers and people professing righteousness unite with the adversary of souls to help him in his plans. Never was there a time when every member of the church should feel his responsibility to walk humbly and circumspectly before God as at the present. Vain philosophy, false creeds, and infidelity, are on the increase. And many who bear the name of Christ's followers are, through pride of heart, seeking popularity, and are drifting away from the established landmarks. The plain commands of God in his word are discarded because they are so plain and old-fashioned, while vain and vague theories attract the mind and please the fancy. In these scenes of church festivities, there is a union with the world that the word of God does not justify. Christians and worldlings are united in them. {ST, April 19, 1883 par. 10} [ST, April 19, 1883 par. 11] But the apostle inquires:-- {ST, April 19, 1883 par. 11} [ST, April 19, 1883 par. 12] "What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." {ST, April 19, 1883 par. 12} [ST, April 19, 1883 par. 13] When we are able to comprehend the temptations and victories of the Son of God while in severe conflict with Satan, we shall have a more correct idea of the greatness of the work before us in overcoming. Satan knew that if he failed, his case was hopeless. If he succeeded, he had gained a victory over the entire race, and his life and kingdom he thought would be established. {ST, April 19, 1883 par. 13} [ST, April 19, 1883 par. 14] In professedly Christian gatherings, Satan throws a religious garment over delusive pleasures and unholy revelings to give them the appearance of sanctity, and the consciences of many are quieted because means are raised by these to defray church expenses. Men refuse to give for the love of Christ; but for the love of pleasure, and the indulgence of appetite for selfish consideration they will part with their money. {ST, April 19, 1883 par. 14} [ST, April 19, 1883 par. 15] Is it because there is not power in the lessons of Christ upon benevolence, and in his example, and the grace of God upon the heart, to lead men to glorify God with their substance, that such a course must be resorted to in order to sustain the church? The injury sustained to the physical, mental, and moral health in these scenes of amusement and gluttony, is not small. And the day of final reckoning will show souls lost through the influence of these scenes of gaiety and folly. {ST, April 19, 1883 par. 15} [ST, April 19, 1883 par. 16] It is a deplorable fact that sacred and eternal considerations do not have that power to open the hearts of the professed followers of Christ to make free-will offerings to sustain the gospel as the temptation of feasting and general merriment. It is a sad reality that these inducements will prevail when sacred and eternal things will have no force to influence the heart to engage in works of benevolence. {ST, April 19, 1883 par. 16} [ST, April 19, 1883 par. 17] The plan of Moses in the wilderness to raise means was highly successful. There was no compulsion necessary. Moses made no grand feast, and he did not invite the people to scenes of gaiety, dancing, and general amusement. Neither did he institute lotteries or anything of this profane order to obtain means to erect the tabernacle of God in the wilderness. God commanded Moses to invite the children of Israel to bring their offerings. Moses was to accept gifts of every man that gave willingly from his heart. But the free-will offerings came in so great abundance that Moses proclaimed it was enough. They must cease their presents; for they had given abundantly, more than they could use. {ST, April 19, 1883 par. 17} [ST, April 19, 1883 par. 18] Satan's temptations succeed with the professed followers of Christ on the point of indulgence of pleasure and appetite. Clothed as an angel of light he will quote Scripture to justify the temptations he places before men to indulge the appetite, and in worldly pleasures which suit the carnal heart. The professed followers of Christ are weak in moral power, and are fascinated with the bribe which Satan has presented before them, and he gains the victory. How does God look upon churches that are sustained by such means? Christ cannot accept these offerings, because they were not given through their love and devotion to him, but through their idolatry of self. But what many would not do for the love of Christ, they will do for the love of delicate luxuries to gratify the appetite, and for love of worldly amusements to please the carnal heart. - {ST, April 19, 1883 par. 18} [ST, May 10, 1883 par. 1] May 10, 1883 Power and Humility of Jesus. - By Mrs. E. G. White. - Jesus, to obtain a little season of repose, and for the benefit of his disciples, proposed that they should go with him into a desert place and rest awhile. There were suitable places for such retirement beyond the sea from Capernaum, and they entered a boat and made their way thither. But some who were searching for Jesus saw him depart from the shore, and the anxious people gathered together watching the slowly receding boat. The news spread from city to city that Jesus was crossing the sea; and many who were eager to see and hear him flocked to the place where it was thought that his boat would land, while others followed him over the water in boats. So when Jesus and his disciples landed they found themselves in the midst of a multitude of people, pressing forward on all sides to meet them. {ST, May 10, 1883 par. 1} [ST, May 10, 1883 par. 2] Jesus, perceiving all this, beckons to Peter, who is in his boat on the sea, to come nigh. The disciple obeys the signal, and comes to shore. Jesus presses through the throng, and steps into the boat, bidding Peter to thrust out a little from the land. He now sits in the rocking boat of the fisherman, and, in full sight and hearing of the crowd, finishes the long and toilsome day by speaking precious truths to them. The Son of God, leaving the royal courts of Heaven, takes not his position upon David's throne; but from the swaying seat of a fisherman's boat, speaks the words of eternal wisdom which are to be immortalized in the minds of his disciples and given to the world as the legacy of God. {ST, May 10, 1883 par. 2} [ST, May 10, 1883 par. 3] As the sun was setting, Jesus saw before him five thousand people besides women and children, who had been all day without food. He inquired of Philip concerning the probability of obtaining bread for so large a number, that they might not return to their homes unrefreshed nor faint by the way. This he did to test the faith of his disciples, for he himself was at no loss how to provide food. He who would not work a miracle to satisfy his own hunger in the wilderness, would not allow the multitude to suffer for lack of food. Philip looked over the sea of heads and thought how impossible it would be to obtain sufficient food to satisfy the wants of such a crowd. He answered that two hundred penny-worth of bread would not be nearly enough to divide among them so that each one might have a little. Jesus inquired how much food could be found among the company. He was told that Andrew had discovered a lad who had with him five barley loaves, and two small fishes. But this was nothing among so many, and they were in a desert place, where no more could be obtained. {ST, May 10, 1883 par. 3} [ST, May 10, 1883 par. 4] Jesus commanded that this meager store should be brought to him. This being done, he directed his disciples to seat the people upon the grass in parties of fifty, and one hundred, to preserve order, and that all might witness the miracle he was about to do. This marshaling of five thousand people into companies, was at length satisfactorily accomplished, and they were all seated in the presence of the Saviour. He then took the loaves and fishes, and, having given thanks, distributed them to the disciples and to the multitudes, in quantities sufficient to satisfy their appetites. {ST, May 10, 1883 par. 4} [ST, May 10, 1883 par. 5] The people had arranged themselves in the required order wondering what was to be done, but their amazement knew no bounds when the problem was solved, and they beheld food portioned out to that vast assembly from the slender store scarcely sufficient for a score of persons. The food did not diminish, as Jesus handed it to his disciples, who in their turn served the people. As often as they returned to him for a fresh supply, it was furnished them. After all had been satisfied, he directed the disciples to gather up the fragments that nothing might be lost; and the broken fragments filled twelve baskets. {ST, May 10, 1883 par. 5} [ST, May 10, 1883 par. 6] During this remarkable feast, there was much earnest reflection among those who were so miraculously served. They had followed Jesus to listen to words such as had never before fallen upon their ears. His teachings had sunk into their hearts. He had healed their sick, had comforted their sorrow, and, at last, rather than send them away hungering, he had fed them bounteously. His pure and simple doctrine laid hold of their minds, and his tender benevolence won their hearts. While eating the food he had provided for them, they decided that this was indeed the Messiah. No other one could do so mighty a miracle. No human power could create from five barley loaves and two small fishes, food sufficient to feed thousands of hungry people. His teachings and work of healing had already nearly convinced them of his divinity, and this miracle crowned their growing conviction with entire belief. {ST, May 10, 1883 par. 6} [ST, May 10, 1883 par. 7] They decided that this was the Prince of Life, the promised Deliverer of the Jews. They perceive that he makes no effort to win the applause of the people. In this he is essentially different from the chief priests and rulers, who are ambitious for titles and the honor of men. They fear that he will never claim his right as King of Israel and take his place on David's throne in Jerusalem. But they decide that what he will not assume for himself, they will claim for him. They need no greater evidence of his divine power nor will they wait for any further proof. They quietly consult among themselves, and arrange to take him by force, and bear him upon their shoulders, proclaiming him the King of Israel. The disciples unite with the people in declaring that the throne of David is the rightful inheritance of their Master. Let the arrogant priests and rulers be humbled, and compelled to yield honor to Him who comes clothed with the authority of God. They begin to devise means to accomplish their purpose; but Jesus discerns their plans, which, if followed out, would defeat the very work he designs to do, and put a period to his instruction and deeds of mercy and benevolence. {ST, May 10, 1883 par. 7} [ST, May 10, 1883 par. 8] Already the priests and rulers look upon him as one who has turned the hearts of the people from them to himself. Already they so dread his growing influence among them that they seek to take his life. He knows that violence and insurrection would be the result of his exaltation as Israel's king. He did not come into the world to set up a temporal kingdom; his kingdom, as he had stated, was not of this world. The multitude do not perceive the dangers arising from the movement they contemplate; but the calm eye of divine wisdom discovers all the hidden evils. Jesus sees that it is time to change the current of feeling among the people. He calls his disciples to him and directs them to immediately take the boat and return to Capernaum, leaving him to dismiss the people. He promises to meet them that night or on the following morning. The disciples are loth to submit to this arrangement. They are ambitious that Jesus should receive his true merits, and be lifted above the persecutions of the priests and rulers. The favored moment seems to have arrived, when, by the unanimous voice of the people, Christ can be elevated to his true dignity. {ST, May 10, 1883 par. 8} [ST, May 10, 1883 par. 9] They cannot feel reconciled that all this enthusiasm shall come to naught. The people were assembling from all quarters to celebrate the passover at Jerusalem. They were all anxious to see the great Prophet whose fame had spread through all the land. This, to the faithful followers of Jesus, seemed the golden opportunity to establish their beloved Master as Israel's king. It seemed, in the glow of this new ambition, a very hard thing for them to go away by themselves and leave their Master alone upon the desolate shore, surrounded by high and barren mountains. {ST, May 10, 1883 par. 9} [ST, May 10, 1883 par. 10] They remonstrate against this arrangement; but Jesus is firm in his decision, and commands them to follow his directions with an authority that he had never before assumed toward them. They obey in silence. Jesus then turns to the multitude, and perceives that they are thoroughly decided to force him into becoming their king. Their movements must be checked at once. The disciples had already departed, and he now, standing before them with a grand dignity, dismisses them in so firm and decisive a manner that they dare not disobey his commands. The words of praise and exaltation die upon their lips. Their steps are stayed as they are in the very act of advancing to seize him, and the glad and eager looks fade from their countenances. There were men of strong minds and firm determination in that throng, but the kingly bearing of Jesus, and his few quiet words of authority, quelled the tumult in a moment and frustrated all their designs. Like meek, submissive children, they obey the command of their Lord, submitting humbly, and without question, to a power that they recognize as above all earthly authority. {ST, May 10, 1883 par. 10} [ST, May 10, 1883 par. 11] Jesus looked upon the retreating multitude with yearning compassion. He felt that they were as scattered sheep without a shepherd. The priests who should have been teachers in Israel, were but machines for performing unmeaning ceremonies and repeating the law they did not themselves understand nor practice. When he was left alone he went up into the mountain, and, for many hours, bent in supplication before the Father with bitter agony and tears. Not for himself were those earnest prayers, but for man, depraved and lost but for redeeming grace. It was for man that the Son of God wrestled with his Father, asking that the poor sinful creature might turn from his guilt to the light of salvation. {ST, May 10, 1883 par. 11} [ST, May 10, 1883 par. 12] The Saviour knew that his days of personal effort for men upon earth were numbered. He who read the hearts of men knew that comparatively few would accept him as their Redeemer, acknowledging themselves lost without his divine aid. The Jews were rejecting the very help that God had sent to save them from utter ruin. They were fastening the chains that bound them in hopeless night. They were bringing upon themselves the certain wrath of God for their blind and obstinate wickedness. Hence the grief of Jesus, and his tears and strong cries for his mistaken people, who spurned his love that would save them from the retribution of their sins. Deep emotion shakes that noble form as he keenly realizes the doom of the people he has come to save. In every trial and emergency, Jesus went to his Heavenly Father for help, and, in those secret interviews, received strength for the work that lay before him. Christians should follow the example of their Saviour, and seek in prayer the strength that will enable them to endure the trials and duties of life. Prayer is the Christian's defense, the safeguard of his integrity and virtue. - {ST, May 10, 1883 par. 12} [ST, May 17, 1883 par. 1] May 17, 1883 Labor at the Camp-Meetings. - By Mrs. E. G. White. - As the importance of our camp-meetings is yearly increasing, it is constantly becoming of greater consequence to adopt such plans of working as shall secure the best possible results. We should remember that union is strength. A serious mistake has sometimes been made, in the attempt to attend as many meetings as possible during the camp-meeting season. The forces were divided, and, of course, weakened, and the efforts made were comparatively feeble. Here is given occasion for the triumph of our enemies, who regard these as our best efforts, and so represent them. If it is necessary to hold fewer general meetings, for want of laborers, let there be a sufficient force where meetings are held, so that the labor and responsibility shall be shared by several men, instead of falling chiefly upon one. God does not design that any of his servants shall labor to exhaustion. {ST, May 17, 1883 par. 1} [ST, May 17, 1883 par. 2] At our large gatherings more attention should be given to organizing our forces, and enlisting, not ministers only, but all who have an experience, making them feel that they have a responsibility to bear. Wise generalship is needed at the very outset of our meetings to engage all our working forces, that the interest of the meeting, outside of the preaching services, may be maintained. {ST, May 17, 1883 par. 2} [ST, May 17, 1883 par. 3] There has often been more preaching at our camp-meetings than was really necessary. Wisdom and economy should be exercised in this direction as well as in every other. Ministers should not feel that everything depends on their efforts in presenting doctrinal or even practical discourses. They must have a firmer reliance upon Jesus, our mighty helper; they must encourage in their own hearts a faith that will not falter under any circumstances. In short, they must depend more upon Christ's presence, and less upon their own personal efforts. {ST, May 17, 1883 par. 3} [ST, May 17, 1883 par. 4] There is a serious waste of vital energy in long sermons. If our ministers would preach short discourses, right to the point, and then educate the brethren and sisters to work, and lay the burden upon them, the ministers themselves would be saved from exhaustion, the people would gain spiritual strength by the effort put forth, and the result would be tenfold greater than now is seen. Too heavy burdens, both in preaching and in the transaction of business, have rested upon the few who labor in word and doctrine. These men should preserve their strength and vigor, and keep their minds stayed upon God, that human infirmities may not affect their judgment or mar the solemn, dignified, holy character which should mark all their deliberations. {ST, May 17, 1883 par. 4} [ST, May 17, 1883 par. 5] While our leading ministers do too much, our lay brethren and sisters do too little. The rich experience which the latter might gain in earnest, personal labor, is lost to them because they fail to bear the burdens which they can and should bear. They should seek to do all that it is in their power to do, not feeling that they are working for the minister or the Conference, and that they should receive remuneration, but as working for God, unselfishly laboring to make the meeting a success. In so doing they will bring a blessing to their own souls, and will also become a channel of light and blessing to others. {ST, May 17, 1883 par. 5} [ST, May 17, 1883 par. 6] Our ministers must become educators as well as preachers. They should teach the people not to depend upon them, but upon Christ. The minister who preaches two hours when he should not exceed one, would far better serve the cause of God by devoting that extra hour to earnest, careful thought in studying how to direct others, how to teach them to work. Attention should especially be given to teaching the people to labor in the meetings held among the tents' companies. None who come to the meetings should be content to leave it without a deeper religious experience than when they came upon the ground. The people are perishing because they do not put to use the talents which God has given them. {ST, May 17, 1883 par. 6} [ST, May 17, 1883 par. 7] Our brethren and sisters come to camp-meeting hoping to receive the blessing of the Lord; yet it is often the case that they do not know just what to do to make the meeting a benefit to themselves or to others. Many do not realize but that the only object for which they came is merely to hear preaching. Therefore they do not strive for the blessing of God, they do not from the very commencement of the meeting feel the necessity of confessing their sins, and striving for the earnest of the Spirit. They do not know that the success of the meeting depends largely upon themselves, and therefore do not feel the burden of the work. The very first effort of ministers should be to set them in the way of working for themselves. Let the minds and hearts of the people be enlisted in the work. Let all be taught what they must do to open the door of the heart to Jesus, that they may receive him gladly. {ST, May 17, 1883 par. 7} [ST, May 17, 1883 par. 8] The necessity of a real heart-work for every member of the body must be pressed upon them. The labor should be directed right to the one end,--a more complete putting away of idols, a deeper consecration, a stronger faith, and more earnest personal effort for the salvation of others. Fear should be aroused in every heart because there is so little vital godliness among us; fear lest God will say, "He is joined to his idols; let him alone." {ST, May 17, 1883 par. 8} [ST, May 17, 1883 par. 9] My brethren, there should be a different kind of labor from what we have yet seen in our camp-meetings. There should be more prayer and weeping, and more confession of sin to God and to one another. Let the indifference be broken up, let the complaining and fault-finding cease, and the time heretofore worse than wasted in this manner be spent in prayers of living faith for the refreshing from the presence of the Lord. Let us arouse as one man, and unitedly call upon God to send down his grace upon the souls of his people, and to revive his work in the midst of the years. {ST, May 17, 1883 par. 9} [ST, May 17, 1883 par. 10] Every tent's company should be set to work for themselves; and they should also be united in larger divisions, with suitable men appointed in each to help to the utmost of their ability, the ones placed under their charge. Men should not be chosen for this work who have so much sermonizing to do, to exhibit themselves, that they are no help to the people. The leaders appointed should be carefully taught how to labor to secure the best results. The wisest generalship is in seeing, not how much we can do ourselves, but how much we can lead the people to do. This is the education which they need in order to grow in grace and the knowledge of the truth. They must be taught, not so much by long sermons as by personal effort, how to secure the blessing of God, the true conversion. {ST, May 17, 1883 par. 10} [ST, May 17, 1883 par. 11] Our camp-meeting should be as a training-school to our younger ministers. Here is the very place for them to be educated as to the best manner of labor. They should learn that all their duty is not comprised in preaching. They need to know how to conduct wisely the social meetings, how to teach the people to work, that there be no idlers in the vineyard of the Lord. While preaching is one of God's instrumentalities, there are other agencies that must be set in operation to prepare the way of the Lord. The church must be made to feel her accountability before the Lord will revive his work. {ST, May 17, 1883 par. 11} [ST, May 17, 1883 par. 12] The preacher himself, must be alive; he must have the earnestness of the Spirit; he must labor through Christ; he must make direct appeals; he must sound the alarm to careless and world-loving professors, though they should be displeased because their ears tingle with the close application of the truth,--"Thou art the man." It is too late to daub with untempered mortar. There must be plain and faithful dealing. The people must be aroused to do the work which God enjoins upon them, to take up the stumbling-blocks and clear out the rubbish, that the Spirit of God may come in. The guilt as well as the danger of backsliding must be faithfully pointed out. Follow up the word with personal effort. General appeals are often made with little effect. Come close to hearts, stirring up all to act a part. Let not one day be lost. Engage every influence that can be commanded. Give the people something to do. See that none are idling about, seeing, hearing, and telling some new thing. {ST, May 17, 1883 par. 12} [ST, May 17, 1883 par. 13] The Lord calls upon his people to repent and to do their first works. He admonishes them to examine themselves, whether they are in the faith, whether their hopes are well founded, whether they are not petting and excusing defects of character, when they should be going on to perfection. The worldliness in the church, which is the great cause of spiritual death, is attributable to the influence of selfish, ease-loving members. The progress of this deadly malady must be checked. The surgeon's knife cuts deep when it is necessary to remove festering, pestilent matter; so the word of God, sharper than any two-edged sword, must be made to cut to the heart, or the evil will never be removed. When the plain testimony is given, some will say, My hope is gone; I have no religion; I give it all up. Those who really want to be Christ's will receive reproof, put away their sins, and take their stand on the side of Jesus. If any have no real desire for the truth, because it must purify the soul, their withdrawal is not to be regretted. The fewer we have of such the better. {ST, May 17, 1883 par. 13} [ST, May 17, 1883 par. 14] What we need, what we cannot do without, is the Spirit of God to work with our efforts. All pampering of self must be at an end. There must be an earnest longing, a soul-hunger, for the presence of the Lord. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled." {ST, May 17, 1883 par. 14} [ST, May 17, 1883 par. 15] It is a case of life or death with us. We have been stricken with spiritual paralysis, and every one needs the help of the great Physician. He alone can reach our case. He is only waiting to be invited by us with earnest heart, with sincere desire, If any at the close of the convocation meeting still feel that they are not blessed, the fault is with themselves. God is no respecter of persons or of places. It cannot be because of any reluctance on the part of the great Physician that they are passed by. They did not prepare the way for him. Perhaps they neglected to make humble confessions to those whom they had injured. They have not put away the idols from the soul-temple. They have a work to do to repent of their self-indulgence, of the favorite sins which they are not ready to surrender. Nothing is wanting but a preparation of heart, and earnest, believing prayer, to bring Jesus to our side as a mighty helper. He longs to come. He is only waiting for us to prepare the way, and he will come. When he walked in his humiliation, a man among the children of men, he delighted in doing good to the bodies and souls of all who sought him and trusted him. So he will now verify his promises to his people, if they will do what he has enjoined in his word to prepare the way for his blessing. - {ST, May 17, 1883 par. 15} [ST, May 31, 1883 par. 1] May 31, 1883 Martin Luther--His Character and Early Life. - By Mrs. E. G. White. - Through all the ages of papal darkness and oppression, God's care was over his cause and his people. Amid opposition, conflict, and persecution, an all-wise providence was still at work in the upbuilding of Christ's kingdom. Satan exercised his power to hinder the work of God, by destroying the workmen; but as soon as one laborer was imprisoned, or slain, another was raised up to fill the vacancy. Despite all the opposing powers of evil, angels of God were doing their work, heavenly messengers were searching out men to stand as light-bearers amid the darkness. Notwithstanding the wide-spread apostasy, there were honest souls who had given heed to all the light which shone upon them. In their ignorance of God's word they had received the doctrines and traditions of men, but when the word was placed within their reach, they earnestly studied its pages, and in humility of heart they wept and prayed for a knowledge of God's will. With great joy they accepted the light of truth, and eagerly sought to impart light to their fellow-men. {ST, May 31, 1883 par. 1} [ST, May 31, 1883 par. 2] Through the labors of Wickliffe, Huss, and kindred workers, thousands of noble witnesses had borne testimony to the truth; yet at the beginning of the sixteenth century the darkness of ignorance and superstition still rested like a pall upon the church and the world. Religion was made to consist in a round of ceremonies, many of them borrowed from heathenism, and all devised by Satan to lead the minds of the people away from God and the truth. The worship of images and relics was still maintained. The Scriptural ordinance of the Lord's Supper was supplanted by the idolatrous sacrifice of the mass. Popes and priests claimed the power to forgive sins, and to open and close the gates of Heaven to all mankind. Senseless superstitions and rigorous exactions had taken the place of the true worship of God. The lives of popes and clergy were so corrupt, their proud pretensions so blasphemous, that good men trembled for the morality of the rising generation. With iniquity prevailing in the high places of the church, it seemed inevitable that the world would soon become as wicked as were the antediluvians or the inhabitants of Sodom. {ST, May 31, 1883 par. 2} [ST, May 31, 1883 par. 3] The gospel was withheld from the people. It was regarded as a crime to own or read the Scriptures. Even the higher classes found it difficult to obtain a glimpse of the word of God. Satan well knew that if the people were permitted to read and interpret the Bible for themselves, his deceptions would speedily lose their power. Hence it was his studied effort to shut the Scriptures away from the people, and to prevent their minds from becoming enlightened by the truths of the gospel. But a day of religious light and freedom was about to dawn upon the world, and all the efforts of Satan and his hosts were powerless to prevent its coming. {ST, May 31, 1883 par. 3} [ST, May 31, 1883 par. 4] Foremost among those who were called for God to break the chains of popery, and lead the church into the light of a purer faith, stood Martin Luther. Though, like others in his time, he did not see every point of faith as clearly as we see it today, yet he earnestly desired to know the will of God, and joyfully received the truth as it was made plain to his understanding. Zealous, ardent, devoted, knowing no fear but the fear of God, and acknowledging no foundation for religious faith but the Scriptures of truth, Luther was the man for his time; and through him God accomplished a great work for the emancipation of the church, and the enlightenment of the world. {ST, May 31, 1883 par. 4} [ST, May 31, 1883 par. 5] Like the first heralds of the gospel, Luther sprung from the ranks of poverty. His father earned by daily toil as a miner the means to educate his son. He intended him for a lawyer; but God designed to make him a builder upon the great temple rising so slowly through the centuries. {ST, May 31, 1883 par. 5} [ST, May 31, 1883 par. 6] Luther's father was a man of strong and active mind, and great force of character, honest, resolute and straightforward. His life was characterized by stern integrity; he was true to his convictions of duty, let the consequences be what they might. His sterling good sense led him to regard the monastic system with distrust. He was highly displeased when Luther, without his consent, entered a monastery; and it was two years before the father was reconciled to his son, and even then his opinions remained the same. {ST, May 31, 1883 par. 6} [ST, May 31, 1883 par. 7] Luther's parents were strictly conscientious, earnest, and zealous in the performance of their parental duties, seeking to bring up their children in the nurture and admonition of the Lord. Yet with their firmness and strength of character they sometimes erred by exercising too great severity. Their government was one of law and authority. The mother especially manifested too little love in the discipline of her sensitive son. While she gave him faithful instruction in Christian duty, as she understood it, the austerity and even harshness of her training led him to cherish erroneous views of a religious life. It was the influence of these early impressions that led him in later years to choose the life of a monk supposing it to be a life of self-denial, humiliation, and purity, and therefore pleasing to God. {ST, May 31, 1883 par. 7} [ST, May 31, 1883 par. 8] The life of Luther from his earliest years was one of privation, hardship, and severe discipline. The effect of this training was seen in his religious character throughout his life. Luther himself, though conscious that in some respects his parents had erred, found in their discipline much more to approve than to condemn. {ST, May 31, 1883 par. 8} [ST, May 31, 1883 par. 9] The prevailing sin of parents at the present day lies in the indulgence of their children. The youth are weak and inefficient, with little physical stamina or moral power, because of the neglect of parents to train them in childhood to habits of obedience and industry. The foundation of character is laid at home: no after influence from any earthly source can wholly counteract the effect of parental discipline. If firmness and decision were mingled with love and tenderness in the training of the young, we would see youth coming up, like Luther, qualified for lives of usefulness and honor. {ST, May 31, 1883 par. 9} [ST, May 31, 1883 par. 10] At an early age Luther was sent to school, where he was treated with a harshness and even violence that he had not been subject to at home. So great was the poverty of his parents that he was obliged to obtain his food by singing from door to door, and he often suffered from hunger. The gloomy, superstitious ideas of religion then prevailing filled him with fear. He would lie down at night with a sorrowful heart, looking forward with trembling to the dark future, and in constant terror at the thought of God as a stern, unrelenting judge, a cruel tyrant, rather than a kind heavenly Father. There are few youth at the present day who would not have become disheartened under so many and so great discouragements; but Luther perseveringly pressed forward toward the high standard of moral and intellectual excellence which he had determined to attain. {ST, May 31, 1883 par. 10} [ST, May 31, 1883 par. 11] He thirsted for knowledge, and the earnest and practical character of his mind led him to desire the solid and useful rather than the showy and superficial. At the age of eighteen he entered the University of Erfurth. His situation was now more favorable and his prospects brighter than in his earlier years. His parents having by thrift and industry acquired a competence, were able to render him all needed assistance. And the influence of judicious friends had somewhat lessened the gloomy effects of his former training. He now diligently applied himself to the study of the best authors, enriching his understanding with their most weighty thoughts, and making the wisdom of the wise his own. A retentive memory, a vivid imagination, strong reasoning powers, and energetic application to study, soon won for him the foremost rank among his associates. {ST, May 31, 1883 par. 11} [ST, May 31, 1883 par. 12] "The fear of the Lord is the beginning of wisdom." That fear dwelt in the heart of Luther, enabling him to maintain his steadfastness of purpose, and leading him to deep humility before God. He had an abiding sense of his dependence upon divine aid, and he did not fail to begin each day with prayer, while his heart was continually breathing a petition for guidance and support. "To pray well," he often said, "is the better half of study." {ST, May 31, 1883 par. 12} [ST, May 31, 1883 par. 13] While one day examining the books in the library of the university, Luther discovered a Latin Bible. He had before heard fragments of the Gospels and epistles at public worship, and he thought that they were the whole of God's word. Now for the first time he is looking upon the whole Bible. With mingled awe and wonder he turns the sacred pages; with quickening pulse and throbbing heart he reads for himself the words of life, pausing now and then to exclaim, "Oh, if God would give me such a book for my own!" Angels of Heaven were by his side, and rays of light from the throne of God flashed upon the sacred pages, revealing the treasures of truth to his understanding. He had ever feared to offend God, but now the deep conviction of his condition as a sinner takes hold upon him, as never before. {ST, May 31, 1883 par. 13} [ST, May 31, 1883 par. 14] An earnest desire to be free from sin and to find peace with God, led him at last, after many severe conflicts, to enter a cloister, and devote himself to a monastic life. Here he was subjected to the meanest service, being required to act as door-keeper and sweeper, and to beg from house to house. He was at an age when respect and appreciation are most eagerly craved, and these menial offices were deeply mortifying to his natural feelings; but he patiently endured it all, believing that it was a necessary humiliation because of his sins. This discipline was fitting him to become a mighty workman upon God's building. {ST, May 31, 1883 par. 14} [ST, May 31, 1883 par. 15] Every moment that could be spared from his daily duties, he diligently employed in study, robbing himself of sleep, and grudging even the moments spent in eating his coarse, humble food. Above everything else he delighted in the study of God's word. And he often repaired to the Bible which he had found chained to the convent wall. As his convictions of sin deepened with the study of the Scriptures, he sought by his own works to obtain pardon and peace. He led a most rigorous life, endeavoring to crucify the flesh by fastings, watchings, and scourgings. He shrank from no sacrifice to become holy and gain Heaven. As the result of the painful discipline which he imposed upon himself, he lost all strength, and suffered from fainting spasms, from the effects of which he never fully recovered. But with all his efforts, his burdened soul found no relief. He was at last driven to the verge of despair. {ST, May 31, 1883 par. 15} [ST, May 31, 1883 par. 16] When it appeared to Luther that all was lost, God raised up a friend and helper for him. The pious Staupitz opened the word of God to Luther's mind, and bade him look away from himself, cease the contemplation of infinite punishment for the violation of God's law, and look to Jesus, his sin-pardoning Saviour. "Instead of torturing yourself for your faults, cast yourself into the arms of your Redeemer. Trust in him, in the righteousness of his life, in the sacrifice of his death. Listen to the Son of God. He became man to assure you of the divine favor. Love him who has first loved you." Thus spoke this messenger of mercy. His words made a deep impression upon Luther's mind. After many a struggle with long-cherished errors, he was enabled to grasp the truth, and peace came to his troubled soul. {ST, May 31, 1883 par. 16} [ST, May 31, 1883 par. 17] Oh that there were seen in this day, so deep abhorrence of self, so great humiliation of soul before God, and so earnest a faith when light is given, as were manifested by Martin Luther! True conviction of sin is now rarely experienced; superficial conversions abound, and Christian experience is dwarfed and spiritless. And why is this? Because of the false and fatal education given by parents to their children, and by ministers to their people. The young are indulged in their love of pleasure, and left unrestrained to pursue a course of sin; thus they lose sight of filial obligation, and having learned to trample upon the authority of their parents, they are prepared to trample upon the authority of God. And the people, in like manner, are allowed, unwarned to unite in the sinful pursuits and pleasures of the world, until they lose sight of their obligations to God, and of his claims upon them. They are assured of divine mercy, but permitted to forget divine justice. They expect salvation through the sacrifice of Christ, without rendering obedience to the law of God. Hence they have no true conviction of sin, and without this there can be no true conversion. {ST, May 31, 1883 par. 17} [ST, May 31, 1883 par. 18] Luther searched the Scriptures with untiring interest and zeal, and at last found therein the way of life clearly revealed. He learned that it is not to the pope, but to Christ, that men are to look for pardon and justification. "There is none other name under heaven, given among men, whereby we must be saved." Christ is the only propitiation for sin; he is the complete and all-sufficient sacrifice, for the sins of the whole world, securing the pardon of all who will believe on him as God hath appointed. Jesus himself declares, "I am the door. By me if any man enter in, he shall be saved." Luther sees that Christ Jesus came into the world, not to save people in their sins, but to save them from their sins; that the one only way whereby the sinner can be saved is by repentance toward God, because of the transgression of his law, and faith toward our Lord Jesus Christ, both for the pardon of sin and for grace to lead a life of obedience. {ST, May 31, 1883 par. 18} [ST, May 31, 1883 par. 19] Thus he was led to perceive the fallacy of the papal doctrine, that salvation is obtained by punishments and penances, and that men must through hell reach Heaven. He learned from the precious Bible that he who is not cleansed from sin by Christ's atoning blood, can never be cleansed by the fires of hell; that the doctrine of purgatory is but a cunning device of the father of lies, and that the present life is the only period for probation granted to man in which to prepare for the society of the pure and holy. {ST, May 31, 1883 par. 19} [ST, June 7, 1883 par. 1] June 7, 1883 Luther at Wittenberg. - By Mrs. E. G. White. - After two years in the cloister, Luther was consecrated to the priest's office, and a year later he was called to a professorship in the University of Wittenberg. Here he applied himself diligently to the study of the ancient languages, especially Greek and Hebrew, that he might study the word of God in the original tongues. He began to lecture upon the Bible; and the book of Psalms, the Gospels, and the Epistles, were opened to the understanding of crowds of eager listeners. From all parts of Germany and even from foreign countries, students flocked to the university. {ST, June 7, 1883 par. 1} [ST, June 7, 1883 par. 2] Staupitz, the friend and superior of Luther, urged him to ascend the pulpit, and preach the word of God. But Luther hesitated, feeling himself unworthy to speak to the people in Christ's stead. It was only after a long struggle, that he yielded to the solicitations of his friends. {ST, June 7, 1883 par. 2} [ST, June 7, 1883 par. 3] The pulpit in which he first preached was an old rostrum made of rough planks, in a dilapidated chapel propped on all sides to keep it from falling. Here the Reformation preaching was entered upon. When Jesus came to earth, he was cradled in a manger. And the gospel was not first proclaimed in imposing churches, but from the swaying seat of a fisherman's boat, and upon the mountain side, in the plain, and by the highway. {ST, June 7, 1883 par. 3} [ST, June 7, 1883 par. 4] Already Luther was mighty in the Scriptures; and the grace of God rested upon him. His surpassing eloquence delighted and captivated his auditors; the clearness and power with which he presented the truth convinced their understanding, and his deep fervor touched their hearts. The little chapel could not contain the crowds that sought admission, and he was called to preach in the parish church. So wide-spread had his reputation now become that Frederic the Wise, the Elector of Saxony, came to Wittenberg to hear him. {ST, June 7, 1883 par. 4} [ST, June 7, 1883 par. 5] Luther was still a true son of the papal church, and had no thought that he would ever be anything else. In the providence of God he decides to visit Rome. He pursues his journey on foot, lodging at the monasteries on the way. He passes the Alps, and descends into the plain of Italy, and is filled with wonder as he goes. Visiting a convent in Lombardy, he sees the splendor of the apartments, the richness of the dresses, the luxury of the table, the extravagance everywhere. With painful misgivings he contrasts this scene with the self-denial and hardship of his own life. His mind is becoming perplexed. {ST, June 7, 1883 par. 5} [ST, June 7, 1883 par. 6] At last he beholds in the distance the seven-hilled city. With deep emotion he prostrates himself upon the earth, exclaiming, "Holy Rome, I salute thee!" He enters the city, visits the churches, listens to the marvelous tales repeated by priests and monks, and goes through all the forms and ceremonies required. Everywhere he looks upon scenes that fill him with astonishment and horror. He sees that the same iniquity exists among the higher clergy as among the lower. He hears the indecent jokes from prelates, and is filled with horror at their awful profanity, even during mass. As he mingles with the monks and citizens, he meets dissipation, debauchery. Turn where he will, in the place of sanctity he finds profanation. "It is incredible," he says, "what sins and atrocities are committed in Rome. If there be a hell, Rome is built above it. It is an abyss whence all sins proceed." {ST, June 7, 1883 par. 6} [ST, June 7, 1883 par. 7] The heart-sickening depravity and blind superstition which he saw on every side led him to press more closely to Christ. On his knees one day Luther was ascending the stairway to St. Peter's, when a voice like thunder seemed to say to him, "The just shall live by faith!" He sprang upon his feet in shame and horror, and fled from the scene of his folly. That text never lost its power upon his soul. From that time he saw more clearly than ever before the fallacy of trusting to human works for salvation, and the necessity of constant faith in the merits of Christ. The truth of God had enlightened his understanding. His eyes had been opened, and were never again to be closed to the Satanic delusions of the papacy. When he turned his face from Rome, he had turned away also in heart, and from that time the separation grew wider, until he severed all connection with the Romish church. {ST, June 7, 1883 par. 7} [ST, June 7, 1883 par. 8] At the age of twenty-nine Luther received at the University of Wittenberg, the degree of doctor of divinity. Now he was at liberty to devote himself, as never before, to the Scriptures that he loved. He had taken a solemn vow to study carefully and to preach with fidelity the word of God, not the sayings and doctrines of the popes, all the days of his life. He was no longer the mere monk or professor, but the authorized herald of the Bible. He had been called as a shepherd to feed the flock of God, that were hungering and thirsting for the truth. {ST, June 7, 1883 par. 8} [ST, June 7, 1883 par. 9] Luther's feet were now planted upon the true foundation,--"the prophets and apostles, Jesus Christ himself being the chief corner-stone." He firmly declared that Christians should receive no other doctrines than those which rest on the authority of the sacred Scriptures. At the sound of these words Rome trembled. They struck at the very foundation of papal supremacy. They contained the vital principle of the Reformation. {ST, June 7, 1883 par. 9} [ST, June 7, 1883 par. 10] In the providence of God, Luther was now to stand as the reformer of the church. He sought to turn the minds of his students away from the sophistries of philosophers and theologians, to the eternal truths set forth by prophets and apostles. He fearlessly attacked the speculative infidelity of the school-men, and opposed the philosophy and theology which had so long held a controlling influence upon the minds of the people. He saw, as we see today, the danger of exalting human theories and speculations above the revealed truths of God's word. He denounced such studies as not only worthless but pernicious, declaring, that, "the writings of the prophets and the apostles are more certain and sublime than all the sophisms and theology of the schools." "Within my heart," he adds, "reigns alone, and must alone reign, faith in my Lord Jesus Christ, who alone is the beginning, the middle, and the end of the thoughts that occupy me day and night." {ST, June 7, 1883 par. 10} [ST, June 7, 1883 par. 11] With deep earnestness he declared his faith in Christ as the basis of his hope,--the beginning and the end, the foundation and crowning glory of the plan of salvation. He was listened to with wonder as he spoke of that faith to the students in the university and to the crowded congregations in the church. He was steadily and surely drawing the minds of pupils and hearers away from trust in men, however high their claims, away from self-righteousness, to Christ. {ST, June 7, 1883 par. 11} [ST, June 7, 1883 par. 12] The burden of his preaching was, "Learn to know Christ and him crucified. Learn to despair of your own work and cry unto him, Lord Jesus thou art my righteousness and I am thy sin. Thou hast taken on thee what was mine, and given to me what was thine. What thou wast not, thou becamest, that I might become what I was not." {ST, June 7, 1883 par. 12} [ST, June 7, 1883 par. 13] Thus fearlessly and firmly Luther presented those great truths which the apostles of Christ had proclaimed with such power. The voice of Paul, sounding down through the centuries, spoke through Luther, exposing superstitions, refuting error, and uprooting heresy. {ST, June 7, 1883 par. 13} [ST, June 7, 1883 par. 14] Priests and prelates, the professed expositors of divine truth, were perverting the Scriptures by their misstatements and prevarications; wresting the word of God to make it sustain their errors and traditions. They sedulously withheld the Bible from the people, well knowing that should they search it for themselves, their faith would be fixed upon Christ, and not upon pope and priests. The light shining forth from God's word would lead the mind directly away from the Romish faith. {ST, June 7, 1883 par. 14} [ST, June 7, 1883 par. 15] Such had been the experience of Luther. As he saw the terrible apostasy and corruption of the church, he determined to be a faithful steward of God's word, to dispense to others its holy teachings in their purity and simplicity. He knew that unless the people could be led to receive the word of God as their rule of life, there could be no hope of reform. He therefore presented the Scriptures to his hearers as the oracles of God, a divine communication as verily addressed to them as though they heard the voice of God speaking to them from Heaven. With great earnestness he urged upon them the importance of gaining for themselves a knowledge of the sacred word. The Bible was written by holy men under the inspiration of the Divine Spirit, and the aid of that same Spirit was indispensable to an understanding of its teachings. It should be studied in humility and in faith, with unwavering confidence in its supreme authority, and with earnest prayer for divine aid. Only in pursuing such a course could the searcher hope to discern spiritual things. Were the word of God thus studied, it would exert a molding influence upon both the mental and the moral powers, quickening and ennobling the intellect, purifying the soul, thus erecting mighty barrier against the iniquity that was flooding the world. {ST, June 7, 1883 par. 15} [ST, June 7, 1883 par. 16] Luther came not with human ceremonies, traditions, and fables, to impose on the credulity of the people, but with the truth and the power of God to enlighten their understanding, and free their souls from the bondage of superstition and the tyranny of sin. He declared to his hearers that they must individually believe in Christ, if they would receive salvation through him; no priest or pope could take the place of the divine Mediator. Those who came to Jesus as repentant, believing sinners, would find pardon and peace, and would have his righteousness imputed to them. Sanctification is the fruit of faith, whose renewing power transforms the soul into the image of Christ. It was by faith in a crucified Redeemer that souls were saved in the days of the apostles; it was only by the same faith that souls could be saved in the days of Luther. He taught the people that they must exercise repentance toward God, whose holy law they had transgressed, and faith in Christ, whose blood could atone for their sins. He showed them that all who were truly penitent would pray earnestly for divine aid to battle against their evil propensities, and he also urged upon them the fact that the sincerity of their prayers would be evinced by the energy of their endeavors to render obedience to the law of God. {ST, June 7, 1883 par. 16} [ST, June 7, 1883 par. 17] Precious indeed was the message which Luther bore to the eager crowds that hung upon his words. Never before had such teachings fallen upon their ears. The glad tidings of a Saviour's love, the assurance of pardon and peace through his atoning blood, melted their hearts, and inspired within them an immortal hope. A light was kindled at Wittenberg whose rays should extend to the uttermost parts of the earth, and which was to increase in brightness to the close of time. - {ST, June 7, 1883 par. 17} [ST, June 14, 1883 par. 1] June 14, 1883 The First Blow of the Reformation. - By Mrs. E. G. White. - The year 1517 marked the beginning new era for the church and the world. It was a period of great excitement in Germany. To replenish her treasuries, the Roman Church had opened a vast market on earth, and made merchandise of the grace of God. Indulgences was the name given to this merchandise. As the dealer entered a town, one went before him, crying, "The grace of God and of the Holy Father is at your gates." And the people welcomed the blasphemous pretender as if he were God himself come down from Heaven to them. {ST, June 14, 1883 par. 1} [ST, June 14, 1883 par. 2] Tetzel, the leader in this infamous traffic, had been convicted of the basest offenses against society and against the law of God; but having escaped the punishment due to his crimes, he was now employed to further the mercenary and unscrupulous projects of the Romish Church. With shameless effrontery he framed the most glaring falsehoods, and related all manner of marvelous tales to deceive an ignorant, credulous, and superstitious people. Had they possessed the word of God, the unerring detector of sin and Satanic delusions, they could not have been thus deceived. It was to keep them under the control of the papacy, that they might swell the power and wealth of her ambitious leaders, that the Bible had been withheld from them. {ST, June 14, 1883 par. 2} [ST, June 14, 1883 par. 3] Tetzel sets up his traffic in the church, and ascending the pulpit, he with great vehemence extols indulgences as the most precious gifts of God. "Draw near," he cries, "and I will give you letters, duly sealed, by which the sins you hereafter desire to commit shall be all forgiven you." "Even repentance is not indispensable." "But more than all this, indulgences save not only the living but the dead." "The very moment that the money clinks against the bottom of this chest, the soul escapes from purgatory, and flies to Heaven." With such Heaven-daring blasphemy spoke this agent of Satan. {ST, June 14, 1883 par. 3} [ST, June 14, 1883 par. 4] When Simon Magus offered to purchase of the apostles the power to work miracles, Peter answered him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." But Tetzel's offer was grasped by eager thousands. Gold and silver flowed into his treasury. A salvation that could be bought with money was more easily obtained than that which required repentance, faith and diligent effort to resist and overcome sin. They could sin as they pleased, and money would purchase their pardon. {ST, June 14, 1883 par. 4} [ST, June 14, 1883 par. 5] The doctrine of indulgences had long been opposed by men of learning and piety in the Romish Church, and there were many who had no faith in pretensions so contrary to both reason and revelation. Yet no bishop dared to lift his voice against the fraud and corruption of this iniquitous traffic. The minds of men were becoming disturbed and uneasy, and they eagerly inquired if God would not work through some instrumentality for the purification of his church. {ST, June 14, 1883 par. 5} [ST, June 14, 1883 par. 6] The traffic in indulgences, subversive as it was of the very foundation principles of the gospel, could not fail to arouse determined opposition on the part of Luther. Though still a papist of the straightest sort, he was filled with horror at the blasphemous assumptions of Tetzel and his associates. Many of his own congregation had purchased certificates of pardon, and they soon began to come to Luther confessing their various sins, and expecting absolution, not because they were penitent and wished to reform, but on the ground of the indulgence. Luther refused them absolution, and warned them that unless they should repent, and reform their lives, they must perish in their sins. In great perplexity, they sought out Tetzel, and informed him that Luther, an Augustine monk, had treated his letters with contempt. The friar was filled with rage. He uttered the most terrible curses, caused fires to be lighted in the public square, and declared that he had orders from the pope to burn the heretics who should dare to oppose his most holy indulgences. {ST, June 14, 1883 par. 6} [ST, June 14, 1883 par. 7] Luther now enters boldly upon his work as a champion of the truth, fighting not against flesh and blood, but against principalities, and powers, and spiritual wickedness in high places. His voice is heard from the pulpit, in earnest, solemn warning. He sets before the people the offensive character of sin, and teaches them that it is impossible for man by his own works to lessen its guilt or evade its punishment. Nothing but repentance toward God and faith in Christ can save the sinner. The grace of Christ cannot be purchased. It is a free gift. He counsels the people not to buy the indulgences, but to look in faith to their crucified Redeemer. He relates his own painful experience in vainly seeking by humiliation and penance to secure salvation, and assures his hearers that it was by looking away from himself and believing in Christ that he found peace and joy unspeakable. He urges them to obtain, if possible, a copy of the Bible, and to study it diligently. It is those who do not learn and obey its sacred truths that are deceived by Satan, and left to perish in their iniquity. {ST, June 14, 1883 par. 7} [ST, June 14, 1883 par. 8] A bold blow had been struck for the Reformation. But Satan was rallying his forces to control the minds of the people and maintain the traffic in the grace of God. He aroused such hatred against Luther that many were ready to silence his opposition, even by taking his life. Thus the great controversy between the Prince of light and the prince of darkness went steadily forward. {ST, June 14, 1883 par. 8} [ST, June 14, 1883 par. 9] About this time the elector Frederic had a dream which made a deep impression upon his mind, and which seemed in a remarkable manner to foreshadow the work of the Reformation. "The feast of All-Saints was at hand, and the elector, having retired to rest, lay musing how he should keep the festival, and was praying for the poor souls in purgatory, and beseeching Divine guidance for himself, his counselors, and his people. Thus engaged, he fell asleep, and dreamed that a monk, a true son of the apostle Paul, was sent to him; and that all the saints accompanied him, for the purpose of testifying that he was divinely commissioned. They asked of the elector, that the monk might be allowed to write something on the church door at Wittenberg. The monk began to write, and the characters were so large and brilliant that they could be read at a great distance; and the pen he used was so long that its extremity reached even to Rome, and wounded the ears of a lion which was crouching there, and shook the triple crown on the pope's head. All the cardinals and princes ran to support it; and, as the dreamer himself joined in the effort to support the pope's crown, he awoke in great alarm, and angry with the monk who had used his pen so awkwardly. Presently he fell asleep again, and his strange dream continued; the disturbed lion began to roar, and Rome and all the surrounding States ran to make inquiry; and the pope demanded that the monk be restrained, and demanded this especially of the elector, as the monk dwelt in his dominions. {ST, June 14, 1883 par. 9} [ST, June 14, 1883 par. 10] "Once more the elector awoke from his dream, besought God to preserve the holy father, the pope, and slept again. And still his strange dream continued, and he saw all the princes of the empire crowding to Rome, and all striving to break the mysterious pen. Yet the more they endeavored to break it, the stiffer it became; and when they asked the monk where he found it, and why it was so strong, he replied that he secured it from one of his old schoolmasters; that it belonged to a Bohemian goose ï¼»JOHN HUSS, WHOSE SURNAME IN THE BOHEMIAN LANGUAGE SIGNIFIES GOOSE. HUSS PROCLAIMED THE TRUTH A CENTURY BEFORE THE TIME OF LUTHER, AND WHEN ASSAILED BY PERSECUTION, HE DECLARED: "THE WICKED HAVE BEGUN BY PREPARING A TREACHEROUS SNARE FOR THE GOOSE. BUT IF EVEN THE GOOSE, WHICH IS ONLY A DOMESTIC BIRD, A PEACEFUL ANIMAL, AND WHOSE FLIGHT IS NOT VERY HIGH IN THE AIR, HAS NEVERTHELESS BROKEN THROUGH THEIR TOILS, OTHER BIRDS, SOARING MORE BOLDLY TOWARD THE SKY, WILL BREAK THROUGH THEM WITH STILL GREATER FORCE. INSTEAD OF A FEEBLE GOOSE, THE TRUTH WILL SEND FORTH EAGLES AND KEEN-EYED VULTURES."ï¼½ a hundred years old; and that it was strong because no man could take the pith out of it. Suddenly the dreamer heard an outcry, and lo, a great number of pens had issued from the long pen of the monk!" {ST, June 14, 1883 par. 10} [ST, June 14, 1883 par. 11] The festival of All-Saints was an important day for Wittenberg. The costly relics of the church were then displayed before the people, and a full remission of sin was granted to all who visited the church and made confession. Accordingly on this day the people in great numbers flocked to Wittenberg. {ST, June 14, 1883 par. 11} [ST, June 14, 1883 par. 12] On the 31st of October, the day preceding the festival, a monk went boldly to the church, to which a crowd of worshipers was already repairing, and affixed to the door ninety-five propositions against the doctrine of indulgences. That monk was Martin Luther. He went alone; not one of his most intimate friends knew of his design. As he fastened his theses upon the door of the church, he proclaimed himself ready to defend them the next day at the university itself against all opposers. {ST, June 14, 1883 par. 12} [ST, June 14, 1883 par. 13] These propositions attracted universal attention. They were read and re-read and repeated in every direction. Great excitement was created in the university and in the whole city. {ST, June 14, 1883 par. 13} [ST, June 14, 1883 par. 14] By these theses the doctrine of indulgences was fearlessly opposed. It was shown that the power to grant the pardon of sin, and to remit its penalty, had never been committed to the pope, or to any other man. The whole scheme was a farce, an artifice to extort money by playing upon the superstitions of the people, a device of Satan to destroy the souls of all who should trust to its lying pretensions. It was also clearly shown that the gospel of Christ was the most valuable treasure of the church, and that the grace of God, therein revealed, was freely bestowed upon all who should seek it by repentance and faith. {ST, June 14, 1883 par. 14} [ST, June 14, 1883 par. 15] God was directing the labors of this fearless builder, and the work he wrought was firm and sure. He had faithfully presented the doctrine of grace, which would destroy the assumptions of the pope as a mediator, and lead the people to Christ alone as the sinner's sacrifice and intercessor. Thus was the elector's dream already beginning to be fulfilled. The pen which wrote upon the church door extended to Rome, disturbing the lion in his lair, and jostling the pope's diadem. {ST, June 14, 1883 par. 15} [ST, June 14, 1883 par. 16] The sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were rudely swept away. Crafty ecclesiastics, interrupted in their hellish work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold the pope. {ST, June 14, 1883 par. 16} [ST, June 14, 1883 par. 17] Luther's theses challenged discussion; but not one dared to accept the challenge. By the grace of God, the blow struck by the monk of Wittenberg shook the very foundation of the papacy, stunned and terrified its supporters, and awakened thousands from the slumber of error and superstition. The questions which he proposed in his theses had in a few days spread throughout Germany, and in a few weeks they had sounded throughout Christendom. Many devoted Romanists, who had seen and lamented the terrible iniquity prevailing in the church, but had not known how to arrest its progress, read the propositions with great joy, recognizing in them the voice of God. They felt that the Lord had graciously set his hand to arrest the rapidly swelling tide of corruption that was issuing from the see of Rome. Princes and magistrates secretly rejoiced that a check was to be put upon the arrogant power from which there was no appeal. {ST, June 14, 1883 par. 17} [ST, June 14, 1883 par. 18] Yet there were some who doubted and feared. The prior of Luther's order, frightened by Tetzel, came to the Reformer in great alarm, saying, "Pray do not bring disgrace upon your order." Luther had great respect for this man, and was deeply affected by his words, but rallying he replied, "Dear father, if the thing is not of God, it will come to naught. If it is, let it go forward." {ST, June 14, 1883 par. 18} [ST, June 14, 1883 par. 19] But the Reformer had more bitter accusers to meet. Some charged him with acting hastily and from impulse. Others accused him of presumption, declaring that he was not directed of God, but was acting from pride and forwardness. "Who does not know," he responds, "that we can seldom advance a new idea without an appearance of pride, and without being accused of seeking quarrels? Why were Christ and all the martyrs put to death? Because they appeared proud despisers of the wisdom of the times in which they lived, and because they brought forward new truths without having first consulted the oracles of the old opinions." {ST, June 14, 1883 par. 19} [ST, June 14, 1883 par. 20] Again he declares: "What I am doing will not be effected by the prudence of man, but by the counsel of God. If the work is of God, who shall stop it? If it is not, who can forward it? Not my will, not theirs, not ours; but thy will, thine, holy Father who art in Heaven." {ST, June 14, 1883 par. 20} [ST, June 14, 1883 par. 21] Luther had been urged on by the Spirit of God to begin his work; but he was not to carry it forward without severe conflicts. The reproaches of his enemies, their misrepresentation of his purposes, and their unjust and malicious reflections upon his character and motives, came in upon him like an overwhelming flood; and they were not without effect. He had felt confident that the leaders in the church, and the philosophers of the nation, would gladly unite with him in efforts for reform. Words of encouragement from those in high position had inspired him with joy and hope. Already in anticipation he saw a brighter day dawning for the church. But encouragement had turned to reproach and condemnation. Many of the dignitaries both of the church and of the State were convicted of the truthfulness of Luther's theses; but they soon saw that the acceptance of these truths would involve great changes. To enlighten and reform the people would be virtually to undermine the papal authority, to stop millions of streams now flowing into her treasury, and thus greatly curtail the extravagance and luxury of the Romish leaders. Furthermore, to teach the people to think and act as responsible beings, looking to Christ alone for salvation, would overthrow the pontiff's throne, and eventually destroy their own authority. For this reason they refused the knowledge tendered them of God, and arrayed themselves against Christ and the truth by their opposition to the man whom he had sent to enlighten them. - {ST, June 14, 1883 par. 21} [ST, June 21, 1883 par. 1] June 21, 1883 Luther's Source of Strength. - By Mrs. E. G. White. - Luther trembled as he looked upon himself, one man opposed to the mightiest powers of earth. He sometimes doubted whether he had indeed been led of God to array against himself the whole authority of the church. "Who was I," he writes, "to oppose the pope's majesty, before which the kings of the earth and the whole world tremble? No one can know what I suffered in those first two years, and in what dejection and despair I was often plunged." {ST, June 21, 1883 par. 1} [ST, June 21, 1883 par. 2] But he was not left to become utterly disheartened. When human support failed him, he looked to God alone, and learned that he could lean in perfect safety upon that all-powerful arm. Steadfastly the Reformer labored to clear away the rubbish beneath which true faith had been buried for ages. The dust of ancient errors sometimes obscured his own vision, so that he could not see the truth with perfect clearness; but as he pressed resolutely on, rays of light flashed forth from God's word, banishing the darkness of superstition, and filling his soul with the brightness of a purer of holier faith. He rose above despondency; his courage and hope revived. Erelong friends began to rally around him. But he did not forget the Source of his strength. To Spalatin, the elector's chaplain, and a true friend of the Reformation, Luther wrote:-- {ST, June 21, 1883 par. 2} [ST, June 21, 1883 par. 3] "We cannot attain to the understanding of Scripture either by study or strength of intellect. Therefore your first duty must be to begin with prayer. Entreat the Lord to deign to grant you, in his rich mercy, rightly to understand his word. There is no other interpreter of the word but the Author of that word himself. Even as he has said, 'They shall be all taught of God.' Hope nothing from your study and strength of intellect; but simply put your trust in God, and in the guidance of his Spirit. Believe one who has made trial of this matter." {ST, June 21, 1883 par. 3} [ST, June 21, 1883 par. 4] Here we see how Luther came in possession of the truth that waked up the Reformation. It is men of humility and prayer that become mighty men in the Scriptures. They search the word of truth as for hidden treasures. And as they read and pray, and pray and read, they become living channels of light and truth. Here is a lesson of vital importance to those who feel that God has called them to present to others the solemn truths for this time. These truths will stir the enmity of Satan and of men who love the fables that he has devised. In the conflict with the powers of hell, there is need of something more than intellect and human wisdom. {ST, June 21, 1883 par. 4} [ST, June 21, 1883 par. 5] Tetzel, in his rage against Luther, met his theses with antitheses, in which he attempted to defend the doctrine of indulgences, and sustain the power of the pope. Luther advanced with joy to the contest, hoping that the truth, to him so precious, might be revealed to many minds. "Do not wonder," he wrote to a friend, "that they revile me so unsparingly. I hear their revilings with joy. If they did not curse me, I could not be so firmly assured that the cause I have undertaken is the cause of God." Yet Luther loved peace. He possessed a tender, sympathetic heart, and while urged by the Spirit of God to defend the truth, he shrunk from causing strife in the church or in the State. "I tremble, I shudder," said he, "to think that I may be an occasion of discord to such mighty princes." {ST, June 21, 1883 par. 5} [ST, June 21, 1883 par. 6] As Luther, with noble firmness, stood in defense of the gospel, his doctrines spread, and priests and people rallied about him as their standard-bearer. Hard as it was for them to change their opinions, the light of truth was dispelling the darkness of error. Some who secretly rejoiced in the work, took at first no active part in it; but the determined opposition against Luther and the truths he preached, brought these persons to the front, and changed their doubts to the certainty of faith. In the hearts of those who would obey his word, the Lord placed a firmness and decision that nothing could move. {ST, June 21, 1883 par. 6} [ST, June 21, 1883 par. 7] Satan was perseveringly at work to tear down all that God was moving his servants to build up. One of the adversary's ablest instruments was Prierias, the master of the pontifical palace, who also filled the office of censor. The leading men in the Catholic Church were divided as to the true authority for interpreting the Scriptures. A part believed that the authority rested in general councils, as representatives of the church; while another part steadfastly maintained that to the pope alone was granted the power of interpretation, and that no one had a right to explain the Scriptures contrary to his decree. Prierias was among the most zealous supporters of the pope. "Whosoever does not accept and rely upon the teachings of the Roman Church and the Roman pontiff as the infallible rule of faith, and as that from which Holy Scripture itself derives its obligation and authority, is a heretic." Thus spoke the haughty Prierias, and then he proceeded to attack Luther with the spirit of a buffoon and inquisitor, rather than with the spirit of a calm and dignified defender of the church of Christ. {ST, June 21, 1883 par. 7} [ST, June 21, 1883 par. 8] Luther met this opponent with the same fearless firmness which he displayed toward other adversaries. He had given himself to the service of truth, and the Spirit of truth gave him wisdom, strength, and understanding. Prierias had begun his work by laying down certain principles. "Following your example," said Luther, "I also will lay down certain principles. The first is the passage of St. Paul: 'If any one preach unto you another gospel than that is preached, though he be an angel from Heaven, let him be accursed.' The second is from St. Augustine: 'I have learned to render to the inspired Scriptures alone the homage of a firm belief that they have never erred: as to others, I do not believe in the things they teach, simply because it is they who teach them." {ST, June 21, 1883 par. 8} [ST, June 21, 1883 par. 9] Luther adds: "If you rightly understand these principles, you will also understand that your whole dialogue is overturned." To the insinuations and threats of Prierias he responds in these brave words: "Do you thirst for blood? I protest that these menaces of yours give me not the slightest alarm. For what if I were to lose my life? Christ still lives; Christ my Lord, and the Lord of all, blessed forever." {ST, June 21, 1883 par. 9} [ST, June 21, 1883 par. 10] It should be remembered that Luther was attacking with determined blows the institutions of ages. This could not be done without exciting hatred and opposition. No arguments against him could be drawn from the word of God; for his feet were firmly planted upon the foundation of the prophets and apostles, Christ himself being the chief corner-stone. When his enemies appealed to custom and tradition, or to the assertions and authority of the Roman pontiff, Luther met them with the Bible and the Bible alone. Here were arguments which they could not answer. Therefore the slaves of formalism and superstition clamored for his blood, as the Jews had clamored for the blood of Christ. {ST, June 21, 1883 par. 10} [ST, June 21, 1883 par. 11] "He is a heretic," cried these Roman zealots; "it is a sin to allow him to live an hour longer! Away with him at once to the scaffold!" But Luther did not fall a prey to their fury. God had a work for him to do, and angels of Heaven were sent to protect him. Many, however, who had received from Luther the precious light, were made the objects of Satan's wrath, and for the truth's sake fearlessly suffered torture and death. {ST, June 21, 1883 par. 11} [ST, June 21, 1883 par. 12] Opposition is the portion of all whom God employs to make an advance move in his work by presenting truth specially applicable to their time. The controversy between Christ and Satan is to increase in intensity to the close of this earth's history. Those who dare to present truths that are not in harmony with the popular churches and with the world, will thereby become the objects of slander, reproach, and falsehood. Many who at first but partially unite with scoffers, finally lend themselves fully to Satan, to oppose and overthrow what God would build up. {ST, June 21, 1883 par. 12} [ST, June 21, 1883 par. 13] There is today the same disposition to substitute the theories and traditions of men for the word of God as in the days of Christ, of Paul or of Luther. Ministers advance doctrines which have no foundation in the Scriptures of truth, and in place of Bible proof, they present their own assertions as authority. The people accept the minister's interpretation of the word, without earnest prayer that they may know what is truth. There is no safety in depending upon human wisdom and judgment. Said our Savior, "Search the Scriptures: for in them ye think ye have eternal life; and they are they which testify of me." {ST, June 21, 1883 par. 13} [ST, June 21, 1883 par. 14] All who possess reasoning powers can know for themselves what is truth. Those who pray and search for light, will receive light. The reason why so many are groping their way in the fog of error is, that they take the assertions of men, instead of searching the word of God for themselves. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Worldlings and superficial Christians will accept nothing which interferes with their selfish love of pleasure; hence they are willingly ignorant of the truth which would save their souls. Satan works with all his deceptive art to present pleasing fables before the people, and he takes thousands in his snare. {ST, June 21, 1883 par. 14} [ST, June 21, 1883 par. 15] The advocates of truth in our day should not expect their message to be received with greater favor than was that of the early Reformers. Nay, rather, they should expect greater difficulties and more determined opposition than were experienced by Luther and his fellow-laborers. Satan's hatred for the truth is the same in all ages; but as he sees that his time is short, he makes one last mighty effort, by signs and lying wonders, to deceive and destroy, not merely the unbelieving world, but the great mass of professed Christians who have not received the love of the truth that they might be saved. In the Second Epistle to the Thessalonians, Paul declares that the second coming of Christ will be preceded by "the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause, God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness." {ST, June 21, 1883 par. 15} [ST, June 21, 1883 par. 16] There was a present truth--a truth at that time of special importance--in the days of Christ, of Paul, of Luther; there is a present truth for the church today. But truth is no more desired by the men of today than it was by the Jews in the time of Christ, or by papists in the days of Luther. Therefore Satan, working now with tenfold greater power, succeeds as of old in blinding the eyes of men and darkening their understanding. {ST, June 21, 1883 par. 16} [ST, June 21, 1883 par. 17] As those who now labor in the cause of reform, experience conflicts and trials, as they find their path hedged in by difficulties, and obstructed by the rubbish of error, let them remember that they are traveling the same road that prophets, apostles, and reformers of every age have traveled before them. Christ himself trod a more thorny path than any of his followers. They may comfort themselves with the thought that they are in good company. One mightier than Satan is their leader, and he will give them strength to be steadfast in the faith, and will bring them off victorious. - {ST, June 21, 1883 par. 17} [ST, June 28, 1883 par. 1] June 28, 1883 Luther Summoned to Augsburg. - By Mrs. E. G. White. - Luther's pen was tracing words of truth that shook the very foundations of the papacy. "Whatever sermons and instructions do not exhibit and make known Jesus Christ, cannot be the daily bread and nourishment of souls. Therefore we must preach Christ alone." What words were these to come from a son of the Roman Church! Christ was exalted above the pope. Christ was lifted up before the people as the Lamb of God, who alone can take away the sin of the world. What marvel that Satan was enraged, and that all the power of the Roman hierarchy was excited against Luther? {ST, June 28, 1883 par. 1} [ST, June 28, 1883 par. 2] The Reformer continues: "What is it to know Christ? and what good will come of it? I answer, To learn and know Christ is to understand what the apostle declares, namely, that Christ is made unto us, of God, wisdom, righteousness, sanctification, and redemption." "To believe is nothing else than feeding on this bread from Heaven." {ST, June 28, 1883 par. 2} [ST, June 28, 1883 par. 3] Concerning the power of the church to remit sin, he writes: "The remission of sin is out of the power of pope, bishop, or priest, or any man living, and rests solely on the word of Christ and on their own faith. A pope or bishop has no more power to remit sins than the humblest priest." {ST, June 28, 1883 par. 3} [ST, June 28, 1883 par. 4] To bring the truth more prominently before the people, Luther prepared theses setting forth the new doctrines, and engaged in public discussion of them with his opponents, at one of the leading universities of Germany. This discussion was listened to with deep interest. Educated young men marked with astonishment the force of Luther's arguments from the Scriptures. They sought out the Reformer, and in private eagerly listened to his explanation of the word of God. They honestly desired to know the truth; therefore the entrance of God's word gave light to their understanding. The teacher's work was rewarded. When Luther was called to other fields, these young men, with the Bible in their hands, fearlessly proclaimed the words of life. Crowds came together to hear the truth, and many captives were released from the bondage of papal error. These young men became active and useful laborers in the church, and occupied responsible positions in the great work of the Reformation. {ST, June 28, 1883 par. 4} [ST, June 28, 1883 par. 5] Luther saw that the cause of truth had little to hope for from those who had been educated in error, and he felt that its success must depend upon the rising generation. He says: "I have the glorious hope that as even Christ, when rejected of the Jews, turned toward the Gentiles, so we shall see the rising generation receive true theology, which these old men, wedded to their vain and most fantastical opinions, now obstinately reject." {ST, June 28, 1883 par. 5} [ST, June 28, 1883 par. 6] These words of the Reformer contain a truth that should be heeded by those who are still pressing forward in the work of reform. Men are slow to renounce the cherished errors of a life-time. Many resolutely close their eyes, lest they see the light of truth. Oftentimes the clearest evidence from the word of God serves only to excite their hatred and opposition. Now, as in the time of Luther, the hopes of reform rest with the young, whose habits and opinions have not yet become stereotyped, and who therefore more readily yield to right influences. Converted to God, the youth of our time may, like the young men whom Luther instructed, fill an important place in the cause of truth. {ST, June 28, 1883 par. 6} [ST, June 28, 1883 par. 7] The wide spread interest excited by Luther's teachings aroused the fears of the papal authorities, and efforts were at once put forth to quench the dangerous heresy. A letter was written in the pope's name to the elector Frederic, urging him to withdraw his protection from Luther, and intimating suspicion of the elector's fidelity to the church. The Romanists had misjudged the character of the prince with whom they had to deal. Frederic of Saxony was a devoted servant of the church, but he was also a man of sterling integrity, and he would not sacrifice justice and truth, even to the demands of the pope. To the papal letter he replied, that Luther had uniformly expressed a willingness to defend his doctrines before proper judges, and to submit to their decision if they should be able by the Scriptures to convince him of error. {ST, June 28, 1883 par. 7} [ST, June 28, 1883 par. 8] But the word of God was not the weapon most convenient for Rome to handle. It was the very thing that they did not want brought to light; for they well knew that the truths contained therein would not only condemn their unrighteous course, but would lay their lofty pretensions in the dust. The only weapons which they could safely use were prisons, torture, and death. Erelong Luther receives a summons to appear at Rome to answer at the papal tribunal to the charge of heresy. This command fills his friends with terror. {ST, June 28, 1883 par. 8} [ST, June 28, 1883 par. 9] They know full well the danger that threatens him in that corrupt city, already drunk with the blood of the martyrs of Jesus. With indignation they ask among themselves, Shall every man who dares lift his voice against the sins of Rome be silenced by death? Shall we permit this great sacrifice? {ST, June 28, 1883 par. 9} [ST, June 28, 1883 par. 10] Luther's teachings had attracted the attention of thoughtful minds throughout all Germany. From his sermons and writings issued beams of light which had awakened and illuminated thousands. A living faith was taking the place of the dead formalism in which the church had so long been held. The people were daily losing confidence in the superstitions of Romanism. The barriers of prejudice were giving way. The word of God, by which Luther tested every doctrine and every claim, was like a two-edged sword, cutting its way to the hearts of the people. Everywhere there was awakening a desire for spiritual progress. Everywhere was such a hungering and thirsting after righteousness as had not been known for ages. The eyes of the people so long directed to human forms and human mediators, were now turning, in penitence and faith, to Christ and him crucified. {ST, June 28, 1883 par. 10} [ST, June 28, 1883 par. 11] Luther and his friends knew that he could not hope for justice at Rome. They knew that there would be no safety for him on the journey to Rome, and no safety after his arrival. The Romists had not been sparing in their denunciations of him, and once in their grasp no human power could release him. His friends were unanimous in the desire that he should receive his examination in Germany. {ST, June 28, 1883 par. 11} [ST, June 28, 1883 par. 12] This arrangement was finally effected, and the pope's legate was appointed to hear the case. The instructions communicated by the pontiff to this official were as follows:-- {ST, June 28, 1883 par. 12} [ST, June 28, 1883 par. 13] "We charge you to compel Luther to appear before you in person; to prosecute and reduce him to submission without delay, as soon as you shall have received this our order, he having already been declared a heretic by our dear brother Jerome, Bishop of Asculan." "If he should return to a sense of his duty, and ask pardon for so great an offense, freely and of his own accord, we give you power to receive him into the unity of the holy mother church." "If he should persist in his stubbornness, and you fail to get possession of his person, we give you power to proscribe him in all places in Germany; to put away, curse, and excommunicate all those who are attached to him, and to enjoin all Christians to shun his society." {ST, June 28, 1883 par. 13} [ST, June 28, 1883 par. 14] The pope goes still farther, and calls upon his legate, in order entirely to root out the pestilent heresy, to excommunicate all, of whatever dignity in church or State except the emperor, who shall "neglect to seize the said Martin Luther and his adherents, and send them to you under proper and safe authority." {ST, June 28, 1883 par. 14} [ST, June 28, 1883 par. 15] Here is displayed the true spirit of Romanism. Not a trace of Christian principle, or even of common justice, is to be seen in the whole document. Luther is at a great distance from Rome; he has had no opportunity to explain or defend his position; yet before his case has been investigated, he is summarily pronounced a heretic, and in the same day, exhorted, accused, judged, and condemned; and all this by the self-styled holy father, the only supreme, infallible authority in church or State! The spirit of the dragon, "that old serpent, which is the devil and Satan," is seen in this transaction. Notwithstanding his cunning, he has in his rage forgotten to be wise. {ST, June 28, 1883 par. 15} [ST, June 28, 1883 par. 16] Augsburg had been fixed upon as the place of Luther's trial, and thither the Reformer went. Serious fears were entertained in his behalf. Threats had been made openly that he would be waylaid and murdered on the way, and his friends begged him not to venture. Staupitz entreated Luther to come and take refuge with him until the storm should subside. "It seems to me," he wrote, "that the whole world is up in arms and combined against the truth. Even so was the crucified Jesus hated. I see not that you have anything else to expect than persecution. Your most prudent course is to leave Wittenberg for a time and come and reside with me. Then let us live and die together." {ST, June 28, 1883 par. 16} [ST, June 28, 1883 par. 17] But Luther would not leave the position where God had placed him. He must continue faithfully to maintain the truth, notwithstanding the storms that were beating upon him. His language was, "I am like Jeremiah, a man of strife and contention; but the more they increase their contentions, the more they multiply my joy. My wife and children are well provided for, my lands and houses and all my goods are safe. They have already torn to pieces my honor and my good name. All I have left is my wretched body; let them have it; they will then shorten my life by a few hours. But as to my soul, they shall not have that. He who resolves to bear the word of Christ to the world, must expect death at every hour." - {ST, June 28, 1883 par. 17} [ST, July 12, 1883 par. 1] July 12, 1883 Luther Before the Pope's Legate. - By Mrs. E. G. White. - Upon arriving at Augsburg, Luther immediately informed the pope's legate that he was in the city. The legate heard the news with joy. He felt assured that the troublesome heretic who was setting the whole world astir was now in his power, and determined that he should not leave Augsburg as he had entered. {ST, July 12, 1883 par. 1} [ST, July 12, 1883 par. 2] The legate's attendant, an Italian courtier of insinuating manners, flattered himself that it would be an easy matter to bring the Reformer to a proper position. He therefore called upon him with professions of great friendship, and gravely gave him instruction in etiquette, thinking thus to inspire him with awe for the great man before whom he was to appear. He urged Luther to accompany him immediately to the presence of the legate; but Luther calmly stated that he must first obtain his safe-conduct. {ST, July 12, 1883 par. 2} [ST, July 12, 1883 par. 3] Irritated at his ill success, the wily Italian exclaimed, "When all men forsake you, where will you take refuge?" "Under Heaven," answered the Reformer, looking reverently upward. {ST, July 12, 1883 par. 3} [ST, July 12, 1883 par. 4] Luther soon received his safe-conduct, and prepared to appear before the legate. On receiving information of the fact, this dignitary was somewhat perplexed to decide what course to pursue with a man of so determined character, and he consulted his friends in regard to the matter. One was decided in the opinion that he should be made to retract; another, that he be arrested and imprisoned. A third boldly advised that he be put out of the way, while a fourth recommended that an attempt be made to win him over by gentleness. It was decided to adopt the last advice as the safest. {ST, July 12, 1883 par. 4} [ST, July 12, 1883 par. 5] At his first interview with the Reformer, the legate was reserved, but civil. He expected Luther to yield every point without argument or question, and waited in silence for him to begin his recantation. {ST, July 12, 1883 par. 5} [ST, July 12, 1883 par. 6] Luther stated that he appeared before the legate in response to the summons of the pope, and at the desire of the Elector of Saxony, and declared himself a humble and obedient son of the holy Christian church. Then he proceeded to the point at issue: "I acknowledge that it was I who published the propositions and theses that are the subject of inquiry. I am ready to listen with all submission to the charges brought against me, and if I am in error, to be instructed in the truth." {ST, July 12, 1883 par. 6} [ST, July 12, 1883 par. 7] The legate commended Luther's humility, and at once made known what was expected of him: "First, you must return to your duty. You must acknowledge your faults, and retract your errors, your propositions, and sermons. Secondly, you must promise to abstain from propagating your opinions. And thirdly, you must engage to be more discreet, and avoid everything that may grieve or disturb the church." {ST, July 12, 1883 par. 7} [ST, July 12, 1883 par. 8] Luther asked to see the credentials of the cardinal, showing his authority to settle the matter. He was refused, and was told that he had only to renounce his errors, and the cardinal would make all right with the church. {ST, July 12, 1883 par. 8} [ST, July 12, 1883 par. 9] Luther then asked to be informed wherein he had erred. With an air of condescension, the cardinal made answer: "Two propositions are put forward by you that you must, before all, retract. First, the treasure of indulgences does not consist of the merits and sufferings of our Lord Jesus Christ. Secondly, the man who receives the holy sacrament must have faith in the grace offered to him." If generally received, these propositions would be fatal to the commerce of Rome, overturning the tables of the money-changers, and driving out of the temple those who made merchandise of the grace of salvation. {ST, July 12, 1883 par. 9} [ST, July 12, 1883 par. 10] The legate had promised to abide by the testimony of the Scripture; but notwithstanding this he applied to the constitution of the popes in favor of indulgences. Luther declared that he could not accept such constitutions as sufficient proofs on subjects so important; "for they wrest the Holy Scriptures, and never quote them to the purpose." The legate retorted, "The pope has authority and power over all things." "Save the Scriptures," answered Luther earnestly. "Save the Scriptures!" echoed the legate in derision, and he asserted that the pope was higher than councils, and that all who dared to question his authority would receive their deserts. {ST, July 12, 1883 par. 10} [ST, July 12, 1883 par. 11] Concerning the second proposition, which affirmed the necessity of faith in order to grace, Luther stated that to yield that point would be to deny Christ. Said he, "I cannot, therefore, and I will not yield that point, and, by God's help, I will hold it to the end." {ST, July 12, 1883 par. 11} [ST, July 12, 1883 par. 12] The legate replied angrily, "Whether you will or not, you must this very day retract that article, or else, for that article alone, I will proceed to reject and condemn all your doctrines." {ST, July 12, 1883 par. 12} [ST, July 12, 1883 par. 13] Luther answered, "I have no will but the Lord's. He will do with me what seemeth good in his sight. But had I a hundred heads, I would rather lose them all than retract the testimony I have borne to the holy Christian faith." {ST, July 12, 1883 par. 13} [ST, July 12, 1883 par. 14] "I am not come here to argue with you," answered the prelate. "Retract, or prepare to endure the punishment you have deserved." Thus ended the first interview. {ST, July 12, 1883 par. 14} [ST, July 12, 1883 par. 15] The second conference was held on the following day, and attended by many persons of high position. Before this assembly, Luther read a declaration expressing his regard for the church, his desire for the truth, his readiness to answer all objections to what he had taught, and to submit his doctrines to the decision of certain leading universities. At the same time he protested against the cardinal's course in requiring him to retract, without having proved him in error. {ST, July 12, 1883 par. 15} [ST, July 12, 1883 par. 16] The legate's response was, "Recant, recant." He overwhelmed Luther with a perpetual torrent of words, giving him no opportunity to reply. The Reformer therefore begged that he might present in writing his answer to the two charges, the one touching indulgences, and the other respecting faith. The request was reluctantly granted. {ST, July 12, 1883 par. 16} [ST, July 12, 1883 par. 17] In the third interview, Luther submitted his answer, in which he showed that his position was sustained by the Scriptures, and firmly declared that he could not renounce the truth. The legate treated Luther's declaration with little short of contempt. He scolded and thundered on incessantly, leaving Luther, as at the preceding interview, no opportunity for reply. With vehement assertions and repeated reference to the papal constitution, he continued to maintain the doctrine of indulgences and to call on Luther to retract: {ST, July 12, 1883 par. 17} [ST, July 12, 1883 par. 18] The Reformer at last declared that if the principle which was claimed as the very foundation of the doctrine of indulgences, could be proved from the papal constitution itself, he would retract. All were startled at this proposition. The friends of Luther were alarmed and embarrassed. The legate and his sustainers could hardly contain their joy. But their rejoicing was quickly turned to confusion. Luther met the cardinal on his own ground, and triumphed completely. {ST, July 12, 1883 par. 18} [ST, July 12, 1883 par. 19] When the wily prelate saw that Luther's reasoning was unanswerable, he lost all self-control, and in a rage cried out: "Retract, or I will send you to Rome, there to appear before the judges commissioned to take cognizance of your case. I will excommunicate you and all your partisans, and all who shall at any time countenance you, and will cast them out of the church. Full power has been given me for this purpose by the holy apostolic see. Think you that your protectors will stop me? Do you imagine that the pope can fear Germany? The pope's little finger is stronger than all Germany put together." {ST, July 12, 1883 par. 19} [ST, July 12, 1883 par. 20] "Condescend," replied Luther, "to forward the written answer I have given you to Pope Leo X., with my most humble prayers." In a haughty and angry tone, the cardinal replied, "Retract, or return no more." {ST, July 12, 1883 par. 20} [ST, July 12, 1883 par. 21] Luther bowed, and retired with his friends, leaving the cardinal and his supporters to look at one another in utter confusion at the unexpected result of the discussion. The cardinal and the Reformer never met again. {ST, July 12, 1883 par. 21} [ST, July 12, 1883 par. 22] Luther's efforts on this occasion were not without good results. The large assembly present at the conference had opportunity to compare the two men, and to judge for themselves of the spirit manifested by them, as well as of the strength and truthfulness of their position. How marked the contrast! Luther, simple, upright, firm, stood up in the strength of God, having truth on his side; the pope's representative, self-important, overbearing, haughty, and unreasonable, was without a single argument from the word of God, yet vehemently crying, "Retract, or be sent to Rome for punishment." Yet the legate was deeply impressed by his interviews with the Reformer, and he afterward changed his own views, and himself retracted his errors. {ST, July 12, 1883 par. 22} [ST, July 12, 1883 par. 23] Luther remained in Augsburg but a few days after his last meeting with the cardinal. Before leaving the city, however, he drew up a respectful letter to the legate, stating that it was useless for him to prolong his stay, as he had been denied a further hearing unless he should retract. "Thus I again set out in the name of the Lord, desiring to find some place where I may live in peace." He closes by stating that he had committed no crime, and ought therefore to have nothing to fear. This letter was intrusted to his friends, who after his departure delivered it to the legate. {ST, July 12, 1883 par. 23} [ST, July 12, 1883 par. 24] Luther set out from Augsburg at night, on horseback, and accompanied only by a guide furnished him by the magistrate. With many forebodings he secretly made his way through the dark and silent streets of the city. Enemies, vigilant and cruel, were plotting his destruction. Would he escape the snares prepared for him? Those were moments of anxiety and earnest prayer. He reached a small gate in the wall of the city. It was opened for him, and with his guide he passed through without hindrance. Now they were beyond the limits, and putting their horses to a full gallop, they soon left the city far behind them. Satan and his emissaries were defeated. The man whom they had thought in their power was gone, escaped as a bird from the snare of the fowler. - {ST, July 12, 1883 par. 24} [ST, July 19, 1883 par. 1] July 19, 1883 Luther's Royal Protector. - By Mrs. E. G. White. - At the news of Luther's departure from Augsburg, the papal legate was overwhelmed with surprise and anger. He had expected to receive great honor for his wisdom and firmness in dealing with this disturber of the church, but now this hope was disappointed. He gave expression to his wrath in a letter to the elector, bitterly denouncing Luther:-- {ST, July 19, 1883 par. 1} [ST, July 19, 1883 par. 2] "Since Brother Martin cannot be brought by parental measures to acknowledge his errors, and continue faithful to the Catholic Church, I request your highness to send him to Rome, or to banish him from your territories. Be assured that this complicated, evil-intentioned affair cannot be long protracted, for as soon as I shall have informed our most holy lord of all this artifice and malice, he will bring it to a speedy end." In a postscript he begs the elector not to tarnish with shame his own honor and that of his illustrious ancestors for the cause of a contemptible monk. {ST, July 19, 1883 par. 2} [ST, July 19, 1883 par. 3] The elector sent Luther a copy of this letter, to which the Reformer answered: "Let the reverend legate, or the pope himself, specify any errors in writing; let them bring forward their reasons; let them instruct me, who desire instruction, who beg and long for it, so that even a Turk would not refuse to satisfy me. If I do not retract and condemn myself, when they have proved to me that the passages of Scripture that I have quoted ought to be considered in a different sense from mine; then most excellent elector, let your highness be the first to prosecute and expel me; let the university reject me, and overwhelm me with indignation. I will go farther; I call Heaven and earth to witness; let the Lord Jesus Christ himself reject and condemn me. {ST, July 19, 1883 par. 3} [ST, July 19, 1883 par. 4] "These are not words of vain presumption, but of firm conviction. Let the Lord deprive me of his grace, and every creature of God refuse to countenance me, if, when I have been shown a better doctrine, I do not embrace it." In closing, he says: "I am still, thanks be to God, full of joy, and praise him that Christ, the Son of God, counts me worthy to suffer in so holy a cause. May he ever preserve your illustrious highness! Amen." {ST, July 19, 1883 par. 4} [ST, July 19, 1883 par. 5] This letter made a deep impression upon the mind of the elector. He had never thought of giving up Luther, an innocent man, to be put to death by the power of Rome. Now he resolved to stand firm in his defense. In answer to the letter of the legate he wrote: "Since Dr. Martin has appeared before you at Augsburg, you ought to be satisfied. We did not expect that without convincing him of error, you would claim to oblige him to retract. Not one of the learned men in our states has intimated to us an opinion that Martin's doctrine is impious, anti-Christian, or heretical." He declined sending Luther to Rome, or expelling him from his territories. Luther, having seen this letter, exclaimed: "With what joy I read and re-read it; for I know what confidence I may repose in these words, at once so forcible and so discreet." God in his providence had raised up a man in high position to defend his servant. {ST, July 19, 1883 par. 5} [ST, July 19, 1883 par. 6] The elector saw that there was a general breaking down of the moral restraints of society. The extensive and perfect organization of the Romish Church, and her immense outlay of money, time, and labor to secure order and harmony, was no indication of the real virtue and integrity of her members. A great work of reform was needed. All the complicated and expensive arrangements to restrain and punish crime would be unnecessary if the members of the church individually acknowledged and obeyed the requirements of God and the dictates of an enlightened conscience. {ST, July 19, 1883 par. 6} [ST, July 19, 1883 par. 7] He saw that Luther was laboring to secure this object, and he secretly rejoiced that a better influence was making itself felt in the church. {ST, July 19, 1883 par. 7} [ST, July 19, 1883 par. 8] He saw, also, that as a professor in the university, Luther was eminently successful. All his associates there spoke warmly in his favor. From all parts of Germany flocked students to listen to his teachings. Young men coming in sight of the steeples of Wittenberg for the first time, would stop, and raising their hands toward Heaven, would praise God that he had caused the light of his truth to shine forth from Wittenberg as in former ages from Mount Zion, thence to penetrate to the most remote countries. {ST, July 19, 1883 par. 8} [ST, July 19, 1883 par. 9] Luther is, as yet, but partially converted from the errors of Romanism. But he is forced to battle constantly in defense of the truth which he has already accepted, and in this warfare he is driven for comfort and support to Christ and the Word. And as he compares the holy oracles with papal decrees and constitutions, he is filled with wonder. {ST, July 19, 1883 par. 9} [ST, July 19, 1883 par. 10] "I am reading," he writes to Spalatin, "the decretals of the popes, and let me whisper in your ear, that I know not whether the pope is anti-Christ himself, or whether he is his apostle, so misrepresented and even crucified does Christ appear in them." Yet at this time Luther was still a supporter of the Roman Church, and had no thought that he would ever separate from her communion. {ST, July 19, 1883 par. 10} [ST, July 19, 1883 par. 11] The Reformer continued searching the Scriptures, praying, preaching, and writing. He knew not how soon his work might close, and he be deprived of liberty or even life; but so long as God should will it, he determined to labor for the upbuilding of Christ's kingdom. The knowledge that precious souls were everywhere receiving the truth, filled him with joy. {ST, July 19, 1883 par. 11} [ST, July 19, 1883 par. 12] It was his work to build in the temple of the Lord. There were living stones buried from sight amid the papal rubbish of false doctrines, forms, and ceremonies, and he must search them out, and lay them on the true foundation. The followers of Christ were not then united as a peculiar and holy people separate from the world. They were mingled with the sons of Belial, and must be separated by the power of divine truth. {ST, July 19, 1883 par. 12} [ST, July 19, 1883 par. 13] Luther was not blinded to his own peril or to the peril of his converts. He knew that the subjects of Prince Immanuel are not called to the enjoyment of ease and honor and riches, of titles and possessions; but to a life of conflict with the prince of darkness; they are to wrestle against principalities and powers, and they must put on the whole armor of God, that they may be able to stand. They are called to endure privation, hardship, imprisonment, torture, and death, even as the Captain of their salvation endured before them. The riches and co-operation of the wicked were subject to his command if he so willed it; but he declares, "My kingdom is not of this world." And again, "The prince of this world cometh, and hath nothing in me." In like manner the servants of Christ have no home, no treasure here. It is only because Jesus reigns, that they are kept from the cruel power of the prince of evil. {ST, July 19, 1883 par. 13} [ST, July 19, 1883 par. 14] Luther's voice as a reformer was no longer confined to Germany. His writings and his doctrine were extending to every nation in Christendom. The work spread to Switzerland and Holland. Multitudes of copies of his writings had found their way to France and Spain, and the truth was working in many hearts, reforming the life, and arousing the understanding to perceive the corruption of Romanism. In England the Reformer's teachings were received as the word of life. In Belgium and Italy also the work was spreading. Thousands were awakening from their death-like stupor to the joy and hope of a life of faith. {ST, July 19, 1883 par. 14} [ST, July 19, 1883 par. 15] In this little moment of calm, Luther works on with renewed hope and courage. His friends urge him to be content with the victories already gained, and to give over the conflict. But he replies, "God does not conduct, but drives me forward. I am not master of my own actions. I would gladly live in peace; but I am cast into the midst of tumult and changes." {ST, July 19, 1883 par. 15} [ST, July 19, 1883 par. 16] The Reformer pressed on in the path in which God was leading him; and as he continued to defend the truth, it constantly became more clear to his understanding, and he perceived more fully the arrogant assumptions of the papal power. He says: "How hard it is to unlearn the errors which the whole world confirms by its example, and which, by long use, have become to us a second nature. I had for seven years read and hourly expounded the Scriptures with much zeal, so that I knew them almost all by heart. I had also all the first-fruits of the knowledge and faith of my Lord Jesus Christ; that is, I knew that we were justified and saved, not by our works, but by faith in Jesus Christ; and I even openly maintained that it is not by divine right that the pope is chief of the Christian church. And yet . . . I could not see the conclusion from all this; namely, that of necessity, and beyond doubt, the pope is of the devil; for what is not of God must needs be of the devil." Again, he says: "I do not now give free utterance to my indignation against those who still adhere to the pope, since I, who had for so many years read the Holy Scriptures with so much care, yet held to papacy with so much obstinacy." {ST, July 19, 1883 par. 16} [ST, July 19, 1883 par. 17] The battle went on. Rome was becoming more and more exasperated by the attacks of Luther. And now it was secretly declared by some of his fanatical opponents, that he who should kill Luther would be without sin. One day a stranger with a pistol concealed in his sleeve, approached the Reformer, and inquired why he went thus alone. Luther answered, "I am in the hands of God. He is my help and my shield. What can men do unto me?" Upon hearing these words, the stranger turned pale, and fled away as from the presence of the angels of God. {ST, July 19, 1883 par. 17} [ST, July 19, 1883 par. 18] Rome was bent upon the destruction of Luther; but God was his defense. His doctrines were sounding everywhere; in convents, in cottages, in the castles of the nobles, in the academies, and in the palaces of kings; and noble men were rising on every hand to sustain his efforts. - {ST, July 19, 1883 par. 18} [ST, July 26, 1883 par. 1] July 26, 1883 Luther Appeals to Germany. - By Mrs. E. G. White. - On the 23d day of June, 1520, Luther published an appeal to the emperor and nobility of Germany in behalf of the Reformation of Christianity. In this appeal he declared: "The Romanists have raised three barriers against all reformation. When the temporal power has attacked them, they have denied its authority, and asserted that the spiritual power was superior to it. When any one rebuked them out of the Scripture, they have answered that no one but the pope was able to interpret Scripture. When they have been threatened with a council, the reply has been, No one but the sovereign pontiff has authority to convoke a council." {ST, July 26, 1883 par. 1} [ST, July 26, 1883 par. 2] He writes of the pope: "It is monstrous to see him who is called the vicar of Christ, displaying a magnificence unrivaled by that of any emperor. Is this to represent the poor and lowly Jesus, or the humble St. Peter? The pope, say they, is the Lord of the world! But Christ, whose vicar he boasts himself to be, said, My kingdom is not of this world. Ought the power of the vicar to go beyond that of his Lord?" {ST, July 26, 1883 par. 2} [ST, July 26, 1883 par. 3] Luther writes thus of the universities: "I fear much that the universities will be found to be great gates leading down to hell, unless they take diligent care to explain the Holy Scriptures, and to engrave them in the hearts of our youth. I would not advise any one to place his child where the Holy Scriptures are not regarded as the rule of life. Every institution where the word of God is not diligently studied, must become corrupt." {ST, July 26, 1883 par. 3} [ST, July 26, 1883 par. 4] This appeal was rapidly circulated throughout Germany, and exerted a powerful influence upon the people. The whole nation was roused to rally around the standard of reform. Luther's opponents, burning with a desire for revenge, now urged on the pope to take decisive measures against him. The pontiff and his courtiers yielded against their better judgment, and it was decreed that Luther's doctrines should be condemned immediately. Sixty days were to be granted the Reformer and his adherents, after which, if they did not recant, they should be all excommunicated. {ST, July 26, 1883 par. 4} [ST, July 26, 1883 par. 5] It was a terrible crisis for the Reformation. For centuries Rome's sentence of excommunication had been swiftly followed by the stroke of death. Luther was not blind to the tempest about to burst upon him, but he stood firm, trusting in Christ to be his support and shield. With a martyr's faith and courage he wrote: "What is about to happen I know not, nor do I care to know. I am assured that He who sits on the throne of Heaven has from all eternity seen the beginning, the progress, and the end of this affair. Let the blow light where it may, I am without fear. Not so much as a leaf falls without the will of our Father. How much rather will he care for us! It is a light thing to die; for the Word which was made flesh hath himself died. If we die with him, we shall live with him; and passing through that which he has passed through before us, we shall be where he is, and dwell with him forever." {ST, July 26, 1883 par. 5} [ST, July 26, 1883 par. 6] When the papal bull reached Luther he said: "I despise it, and resist it, as impious and false. It is Christ himself who is therein condemned. No reasons are given in it; I am cited to appear, not that I may be heard, but that I may recant. Oh that Charles the Fifth would act as a man! Oh that for the love of Christ he would humble these demons! I glory in the prospect of suffering for the best of causes. Already I feel in my heart more liberty; for I now know that the pope is antichrist, and that his chair is for Satan himself." {ST, July 26, 1883 par. 6} [ST, July 26, 1883 par. 7] The whole nation waited with intense interest to see what Luther would do. They were not kept long in doubt. With great energy and boldness, he immediately answered in a discourse which he entitled, "Against the Bull of Antichrist." {ST, July 26, 1883 par. 7} [ST, July 26, 1883 par. 8] Yet the word of the pontiff of Rome still had power. Prisons, torture, and sword were weapons potent to enforce submission. Everything declared that Luther's work was about to close. The weak and superstitious trembled before the decree of the pope, and while there was a general sympathy for Luther, many felt that life was too dear to be risked in the cause of reform. {ST, July 26, 1883 par. 8} [ST, July 26, 1883 par. 9] Amidst the general tumult, Luther remains calm and composed. "Be of good cheer," he says to Spalatin. "It was Christ that begun all this, and he will bring it to its appointed issue, even though my lot may be banishment and death. Jesus Christ is here present; and He that is in us is mightier than he that is in the world." {ST, July 26, 1883 par. 9} [ST, July 26, 1883 par. 10] Luther formally appeals from the authority of the pope to a general council of the Christian church. Having stated his reasons for this step he says: "Wherefore I most humbly beseech the most serene, illustrious, excellent, wise, and worthy lords, Charles, the Roman Emperor, the electors, princes, counts, barons, knights, gentlemen, cities, and municipalities of the whole German nation, to adhere to this my protest, and unite with me to resist the antichristian proceedings of the pope, for God's glory, in defense of the church and of the Christian faith, and to uphold the free councils of Christendom; and Christ our Saviour will richly reward them by his everlasting grace. But if there be any who set my entreaties at naught, preferring obedience to the pope, an impious man, rather than to obey God, I do hereby disavow all responsibility on their account, having given a faithful warning to their consciences, and I leave them to the final judgment of God, together with the pope and all his adherents." {ST, July 26, 1883 par. 10} [ST, July 26, 1883 par. 11] His next step was to publicly burn the pope's bull, with the canon laws, the decretals, and certain writings sustaining the papal power. By this action he boldly declared his final separation from the Roman Church. He accepted his excommunication, and proclaimed to the world that between himself and the pope there must hereafter be war. The great contest was now fully entered upon. {ST, July 26, 1883 par. 11} [ST, July 26, 1883 par. 12] Viewed from a human stand-point, the path of duty and righteousness is not a path of peace and safety. By faith we must follow as the Lord leads us onward. But could we always discern the everlasting arms around and beneath us, there would be no occasion for the exercise of faith. The way of God's choosing may seem dark, yet it is the surest way to the light. In the midst of apparent disaster and defeat, God's providence is working out his purposes. {ST, July 26, 1883 par. 12} [ST, July 26, 1883 par. 13] The eagle of the Alps is sometimes beaten down by the tempest into the narrow defiles of the mountains. Angry storm-clouds shut in this mighty bird of the forest, their dense, dark masses separating her from the sunny heights where she has built her nest. For a time her efforts to escape seem fruitless. She dashes to and fro, beating the air with her strong wings, and waking the echoes of the mountains with her cries. At length, with a scream of triumph, she darts upward, and, piercing the clouds, she is once more in the clear sunlight, with the darkness and tempest far beneath. Ever thus, by mighty efforts, have God's chosen servants urged their way upward, breasting opposition, reproach, and persecution, in their conflicts with principalities and powers, and spiritual wickedness in high places. {ST, July 26, 1883 par. 13} [ST, July 26, 1883 par. 14] When the hand of the Lord was upon the prophet Ezekiel in the vision of the valley of dry bones, he was commanded to prophesy to the wind; and in answer to his word, life was restored to the slain, and they stood up before him, an exceeding great army. This figure was presented before the prophet to show him that no work of restoration can be too hard for God to do, and none who trust in him need ever say, as Israel had said, "Our hope is lost." {ST, July 26, 1883 par. 14} [ST, July 26, 1883 par. 15] Like the eagle, Luther had been shut in by dense clouds of superstition and Romish heresy, and he had been beaten about by the fierce tempest of opposition; but on the wings of a mighty faith he had risen above the storm, and was now grandly free, with the sunlight of Heaven shining upon his soul. {ST, July 26, 1883 par. 15} [ST, July 26, 1883 par. 16] Standing under the broad shield of Omnipotence, Luther was doing a mighty work for God. Amid the war of conflicting opinions, he stood as a guide and a covert to a bewildered and benighted people. The torch of truth, kindled at the altar of God's word, he placed in the hands of princes and peasants, who aided him in his work, dispelling the dense darkness, and awakening all Europe from the slumber of ages. {ST, July 26, 1883 par. 16} [ST, July 26, 1883 par. 17] The mighty conflicts and victories, the great sorrows and special joys, by which individuals and nations are carried forward in the path of reform and salvation, are of too great importance to be permitted to pass from the memory. Such experiences cost the heroes of faith too much to be often repeated in history; they should not be lightly regarded. Those struggles for freedom of conscience, should be a lesson to all, that no truth which involves self-denial and sacrifice will be favorably accepted by the world. A costly effort is required of every soul that will go in an opposite direction from the multitude. All that stand in Christ's name in defense of the truth must have a history of conflicts and sacrifices. They cannot advance in reform, as Christ leads the way, except at the risk of liberty and life. {ST, July 26, 1883 par. 17} [ST, July 26, 1883 par. 18] It is through divine mercy in giving to the world such men as Martin Luther and his co-laborers that we are now free to worship God according to the dictates of our own conscience. We who are living so near the close of time should emulate the noble example of the great Reformer. Like Luther we should seek a deep and thorough knowledge of the word of God. It should be our highest ambition to stand firm as a rock when the strongholds of truth are assailed by an unbelieving world and an ungodly church. In the near conflict, thousands will be called to imitate Luther's constancy and courage. Now is the time for us to receive education and discipline in the school of Christ. Now is the time to cultivate faith and courage. Let the cry pass from one to another of the waiting ones, Stand fast. "Yet a little while, and He that shall come will come, and will not tarry." {ST, July 26, 1883 par. 18} [ST, July 26, 1883 par. 19] God will again move mightily upon chosen servants to make terrible charges upon the hosts of Satan. The men whom he will accept to carry forward his work, to fight his battles, must be men of principle, brave and firm and true. The customs, traditions, and doctrines, even of professedly great and good men, must have no weight, until first brought to the infallible test of the law and the testimony. "If they speak not according to this word, it is because there is no light in them." To this test, popes and prelates refused to submit, knowing that it would overthrow at once all their pretended power. It was to maintain this great truth that Luther battled so firmly and fearlessly. His words echo down the line to all the tried and tempted defenders of the truth,--Stand fast. "In the Lord Jehovah is everlasting strength." {ST, July 26, 1883 par. 19} [ST, July 26, 1883 par. 20] The Reformer found in Christ a hiding-place from the storms of opposition, wrath, and hatred that threatened to overwhelm him. In Christ alone was peace and strength and security. Such will be the experience of every Christian. Amid all the changes and agitations of the world, the Rock of our salvation stands firm. It has been assailed by the combined hosts of earth and hell. For centuries have active minds planned, and strong hands labored, to remove this great corner-stone, and lay another foundation for the faith of the world. The papal power most nearly succeeded in this blasphemous work. But God raised up Luther to cry day and night, as he built upon the walls of Zion. "Other foundation can no man lay than that is laid, which is Jesus Christ." That great corner-stone, the Rock of Ages, stands today unshaken. Amid all the tumults and conflicts of the world, Christ still offers rest to the weary, and the water of life to the thirsting soul. Through the ages his words come down to us,--"I am the way, the truth and the life." - {ST, July 26, 1883 par. 20} [ST, August 2, 1883 par. 1] August 2, 1883 Papal Plots Against Luther. - By Mrs. E. G. White. - As Luther exalted the word of God, and deposed the human power and authority that had usurped its place, the cry was raised by his enemies that he preached novelties, and that it could not be possible that great and learned men had been in so grave error. To this he answered: "These are not novelties that I preach. But I affirm that the doctrines of Christianity have been lost sight of by those whose special duty it was to preserve them; by the learned, by the bishops. I doubt not, indeed, that the truth has still found an abode in some few hearts, were it only with infants in the cradle. Poor husbandmen and simple children, in these days, understand more of Jesus Christ than the pope, the bishops, or the doctors." {ST, August 2, 1883 par. 1} [ST, August 2, 1883 par. 2] Luther went steadily forward, rejoicing in his freedom from the shackles of Rome. He spoke and wrote as God moved him, not only confirming all that he had hitherto said, but still more decidedly protesting against the errors and abominations of popery. Every word was a living spark, burning away the accumulated rubbish of ages. {ST, August 2, 1883 par. 2} [ST, August 2, 1883 par. 3] Rome was not idle. Her emissaries hastened to Germany to congratulate the new emperor, Charles the Fifth, and by their flatteries, false representations, and protests, influenced him to employ his power against the Reformation. The emperor gave his consent to the public burning of Luther's writings, beyond the limits of the German States. {ST, August 2, 1883 par. 3} [ST, August 2, 1883 par. 4] The pope's ambassadors were warned that such a step would inflame the wound rather than heal it; that the doctrine of Luther was deeply engraved where it could not be obliterated, in the hearts of the German people; and that a few fagots consuming a few sheets of paper would be of little avail, while it would ill befit the dignity of the emperor. But these scheming Romans were aiming not merely at the productions of Luther's pen, but at Luther himself. "These fires," said they "are not sufficient to purify the pestilential atmosphere of Germany. Though they may strike terror into the simple-minded, they leave the author of the mischief unpunished. We must have an imperial edict sentencing Luther to death." {ST, August 2, 1883 par. 4} [ST, August 2, 1883 par. 5] But they found it no easy matter to accomplish this object. The emperor was not prepared to take this step without the advice of his counselors. "Let us first ascertain," he responded, "what our father, the Elector of Saxony, thinks of the matter. We shall then be prepared to give our answer to the pope." And the papal delegates were obliged to confer with the good elector. {ST, August 2, 1883 par. 5} [ST, August 2, 1883 par. 6] Here flatteries, arguments, and threats alike failed. To their demand that he destroy Luther's writings; and punish the Reformer as he deserved, or deliver him to the papal power, the elector replied that the matter was one of too great importance to be decided hastily, and that his determination in regard to it should be duly communicated to them. {ST, August 2, 1883 par. 6} [ST, August 2, 1883 par. 7] May God help the elector now; for his position is one of great difficulty. He is partially convinced of the truth; but in his circumstances and surroundings a strong pressure is brought to bear against it. On the one side are the emperor, the princes of the empire, and above all the pope, whose power the elector was not yet ready to shake off; on the other side stands a poor monk, Martin Luther; for it is against this one man that all this assault is directed. {ST, August 2, 1883 par. 7} [ST, August 2, 1883 par. 8] For a time it seemed that Satan was about to triumph. But God gave wisdom to Luther's defender; his courage, that had seemed to waver, again grew strong. He was filled with horror at the thought of delivering up to torture and death a man whom he believed to have been raised up of God to accomplish a great work. He saw that justice should be regarded above the desires of the pope, and he determined to act upon this principle. {ST, August 2, 1883 par. 8} [ST, August 2, 1883 par. 9] The elector now gave the papal ambassadors to understand, "that neither his imperial Majesty nor any one else had yet made it appear to him that Luther's writings had been refuted, or demonstrated to be fit only for the flames; that he demanded, therefore, that Doctor Luther be furnished with a safe-conduct, and permitted to answer for himself before a tribunal composed of learned, pious, and impartial judges." {ST, August 2, 1883 par. 9} [ST, August 2, 1883 par. 10] This was far from what the ambassadors desired. Every such opportunity granted to Luther had resulted in the weakening of the papal power and the strengthening and spread of the Reformation. To bring their arguments in contrast with the doctrines of Luther, which they knew they could not controvert, would prove a losing game to them. Justice and truth were principles which had no place in their system of faith or practice. The arguments which they could use with greatest effect against all opponents were fire and sword. They had expected the elector to yield to their demands, and without delay surrender the obnoxious monk. But Satan's power was circumscribed, and the cruel plots of Rome were frustrated by Him who is the eternal guardian of truth and justice. {ST, August 2, 1883 par. 10} [ST, August 2, 1883 par. 11] Tidings of all that had transpired reached Wittenberg, and the friends of Luther were filled with joy. The Reformer pressed forward in his labors with fresh zeal. His words awoke new hope and courage in the hearts of the fearful and desponding. Luther stayed his soul upon God. His language was, "We see not the hand that is guiding us; we cannot, like Israel of old, look upon the pillar of cloud and the pillar of fire, and we hear not the voice that spoke to them from the mount. But if we wait upon the Lord, we shall be satisfied that the great Shepherd of Israel has been leading us all the way in the past, and that the path where he leads will be safe for all who follow him, even in the stormy days of trial and conflict." The first assembly of the German States after the accession of Charles the Fifth to the empire, gathered at Worms on the 6th of January, 1521. Never before had so many princes attended this national council. All were eager to take a part in the first acts of the young emperor's government, and all were ambitious to display their power and grandeur. There were important political questions and interests to be considered by this grand assembly, but all these appeared of little moment when contrasted with the cause of the monk of Wittenberg. {ST, August 2, 1883 par. 11} [ST, August 2, 1883 par. 12] The emperor Charles was placed in a position of great perplexity and embarrassment. On the one hand was the papal legate, urging him to execute the pope's bull; on the other was the elector of Saxony, to whom he was in great degree indebted for his crown, and who entreated him to take no step against Luther until he should have granted him a hearing. {ST, August 2, 1883 par. 12} [ST, August 2, 1883 par. 13] Charles had written to the elector to bring Luther with him to the diet, assuring him that the Reformer should be subjected to no injustice, that he should be protected from all violence, and should be allowed a free conference with one competent to discuss the disputed points. {ST, August 2, 1883 par. 13} [ST, August 2, 1883 par. 14] Upon receiving this letter, the elector was not a little perplexed. Should he take the Reformer to Worms, he might be leading him to the scaffold. The friends of Luther were anxious and troubled; but he himself was calm. His health was at this time much impaired, yet he seemed anxious to appear before the emperor. He wrote to the elector: "If I cannot perform the journey to Worms as a man in good health, I will be carried thither on a litter. For, since the emperor has summoned me, I can regard it only as the cause of God. If they intend to use violence against me, as they probably do, for assuredly it is with no view of gaining information that they require me to appear before them, I commit the matter in the hands of God. He still lives and reigns who preserved the three Israelites in the fiery furnace. If it be not his will to save me, my life is but little worth. Let us only take care that the gospel be not exposed to the insults of the ungodly, and let us shed our blood in its defense rather than allow them to triumph. Who shall say whether my life or my death would contribute most to the salvation of my brethren? It is not for us to decide. Let us only pray God that our young emperor may not begin his reign by imbuing his hands in my blood. I would rather perish by the sword of Rome. You remember the judgments with which the emperor Sigismund was visited after the murder of John Huss. Expect anything from me but flight or recantation. Fly I cannot; still less can I recant." {ST, August 2, 1883 par. 14} [ST, August 2, 1883 par. 15] The news was quickly circulated at Worms that Luther was to appear before the diet. A general excitement was created. Aleander, the papal legate to whom the care of Luther had been specially intrusted, was alarmed and enraged. On his way to the diet, this official had had opportunity to learn for himself how generally the gospel proclaimed by Luther had been received. He saw that it had found acceptance with the wealthy and learned, as well as with the poor and ignorant. Lawyers, nobles, the inferior clergy, many of the monks, and vast numbers of the common people, had embraced it, and received the Bible only as their standard of faith and practice. The supporters of the new faith were firm and fearless, while the partisans of Rome seemed stricken with terror. {ST, August 2, 1883 par. 15} [ST, August 2, 1883 par. 16] The pride of Aleander had been sorely wounded by the reception accorded him on his journey through Germany. So great had been the change in public sentiment that but little honor or even courtesy was shown the representative of Rome. He arrived at Worms in bitterness of spirit, both because of the insults which he himself had received, and because of the wide-spread defection from popery. {ST, August 2, 1883 par. 16} [ST, August 2, 1883 par. 17] The legate saw that Luther's appearance at Worms would result only in disaster to the papal cause. To institute inquiry into a case in which the pope had already pronounced sentence of condemnation, would be to cast contempt upon the authority of the sovereign pontiff. Aleander set himself to prevent this by every means in his power. {ST, August 2, 1883 par. 17} [ST, August 2, 1883 par. 18] Furthermore he was apprehensive that the eloquent and powerful argument of this man, who had already wrought so great mischief, might result in turning away many of the princes from the cause of the pope. He therefore, in the most urgent manner, remonstrated with Charles against Luther's appearance at Worms. He warned, entreated, and threatened, until the emperor yielded, and wrote to the elector that if Luther would not retract he must leave him behind at Wittenberg. The Reformer was much disappointed that he was forbidden to defend the truth at Worms. Aleander, not content with this victory, labored with all the power and cunning at his command to secure Luther's condemnation. With a persistence worthy of a better cause, he urged the matter upon the attention of princess, prelates, and other members of the assembly, accusing Luther of sedition, rebellion, impiety, and blasphemy. Satan's work bears the same stamp from century to century. The charges against Christ, against Stephen, and against Paul, were the same as the accuser of the brethren now urged against Luther. But in this case his rage brought its own defeat. The vehemence and passion manifested by Aleander, plainly revealed that he was actuated by hatred and revenge rather than by a zeal for religion. It was the prevailing sentiment of the assembly that Luther was innocent. {ST, August 2, 1883 par. 18} [ST, August 2, 1883 par. 19] At this time the pope issued a new bull, and the excommunication which had before been threatened was decidedly pronounced against the Reformer and all who received his doctrines. Thus was broken the last tie that bound Luther to Rome. - {ST, August 2, 1883 par. 19} [ST, August 9, 1883 par. 1] August 9, 1883 Aleander's Speech Against Luther. - By Mrs. E. G. White. - With redoubled zeal, Aleander now urged upon the emperor the duty of executing the papal edicts. Overcome at last by this importunity, Charles bade the legate present his case to the diet. This was just what Aleander had secretly desired. With great care he prepared himself to appear before that august assembly. Rome had few advocates better fitted, by nature and education, to defend her cause. Aleander was not only the representative of the sovereign pontiff, invested with all the outward dignity befitting his exalted position, but he was one of the most eloquent men of his age. The friends of the Reformer looked forward to the result of his speech with some anxiety. The elector absented himself from the assembly, but instructed some of his counselors to be present, and to take notes of the legate's discourse. {ST, August 9, 1883 par. 1} [ST, August 9, 1883 par. 2] There was no little excitement when Aleander, with great dignity and pomp, appeared before the diet. Many called to mind the scene of our Saviour's trial, when Annas and Caiaphas in the judgment-hall of Pilate demanded the death of him "who perverteth the nation." {ST, August 9, 1883 par. 2} [ST, August 9, 1883 par. 3] With all the power of learning and eloquence, Aleander set himself to overthrow the truth. Charge after charge he hurled against Luther as an enemy of the church and the State, the living and the dead, clergy and laity, councils and private Christians. "There are people who tell us," he said, "that Luther is a man of piety. I will not impugn his private character. I will only remind this assembly that it is a common thing for the devil to deceive men under the appearance of sanctity." {ST, August 9, 1883 par. 3} [ST, August 9, 1883 par. 4] A little further on, however, he attacks the Reformer, heaping upon him the most bitter invectives. Then turning to the emperor, he solemnly appeals to him to withdraw his protection from the monk of Wittenburg: "I beseech your imperial majesty not to do that which could only reflect dishonor upon your name. Meddle not with an affair in which the laity have no right to interpose. Discharge the duty that properly devolves upon you. Let Luther's doctrines be proscribed by your authority throughout the empire; let his writings be everywhere committed to the flames. Shrink not from the path of justice. There is enough in the errors of Luther to warrant the burning of a hundred thousand heretics." {ST, August 9, 1883 par. 4} [ST, August 9, 1883 par. 5] In closing, he endeavors to cast contempt upon the adherents of the new doctrines: "What are all these Lutherans? A motley rabble of insolent grammarians, licentious priests, disorderly monks, ignorant advocates, degraded nobles, misled and perverted plebeians. How greatly superior is the Catholic party in numbers, in intelligence, in power! A unanimous decree of this illustrious assembly will open the eyes of the simple, show the unwary their danger, determine the wavering, and strengthen the weak-hearted." {ST, August 9, 1883 par. 5} [ST, August 9, 1883 par. 6] The advocates of truth have in every age been attacked with just such weapons. The same arguments that were urged against Luther, are urged by our opponents today: "Who are these Sabbatarians? They are unlearned, few in numbers, and of the poorer class. Yet they claim to have the truth, and to be the chosen people of God. They are ignorant and deceived. How greatly superior in numbers and influence are our denominations. How many great and learned men are in our churches. How much more power is on our side." These are the arguments that have a telling influence upon the world. But they are no more conclusive now than in the days of the Reformer. {ST, August 9, 1883 par. 6} [ST, August 9, 1883 par. 7] The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world's history. Luther had a great work to do in reflecting upon others the light which God permitted to shine upon him; yet he was not to receive all the light which was to be given to the world. From that time to this new light has been continually shining upon God's word, new truths have been constantly unfolding. God is light, and he is ever imparting light to his followers. {ST, August 9, 1883 par. 7} [ST, August 9, 1883 par. 8] Those who refuse to advance as the providence of God leads the way, seek to arrest the progress of those who endeavor to walk in the light. The churches of this generation profess to be holy, but they permit the love of the world to control them. They have united in spirit and fellowship with the workers of iniquity. They choose to depart from the divine commandment, rather than to separate themselves from the friendship and customs of the world. They are joined to the idols they have chosen; and because temporal prosperity and the favor of a sin-loving world are granted them, they deem themselves rich and in need of nothing. Pride, luxury, riches, and popularity are their treasures, and in their spiritual blindness they count these an evidence of the love and favor of God. Was the Romish church in great deception in Luther's day? The Protestant churches are in equally great deception today. They refuse to receive instruction or reproof. Their ministers cry, Peace, peace, and the people love the soothing message. In their willful blindness they believe only that which will not disturb their carnal security. But in every age of the world, God's true people have learned by experience as well as by the word of inspiration that prosperity and learning and worldly honor are no evidence of the favor of God. The life of Christ, the Captain of our salvation, teaches the lesson that on earth the true church cannot enjoy the favor of a wicked world. {ST, August 9, 1883 par. 8} [ST, August 9, 1883 par. 9] The legate's address was three hours in length, and his impetuous eloquence made a deep impression upon the assembly. There was no Luther present, with the clear and convincing truths of God's word, to vanquish the papal champion. No attempt was made to defend the Reformer. There was manifest in the assembly a general impulse to root out the Lutheran heresy from the empire. Rome had enjoyed the most favorable opportunity to maintain the justice of her cause. Her claims had been presented with the utmost skill. The greatest of her orators had spoken in this assembly of princes. All that Rome could say in her own vindication had been said. Error had presented her strongest arguments. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. The apparent victory was but the signal of defeat. Never from that day would Rome stand as secure as she had stood. {ST, August 9, 1883 par. 9} [ST, August 9, 1883 par. 10] The majority of the assembly were ready to sacrifice Luther to the demands of the pope; but many of them saw and deplored the existing depravity in the church, and desired a suppression of the abuses suffered by the German people in consequence of the extravagances and lies of popery. The legate had presented the papal rule in the light most favorable for Rome. Now the Lord moved upon a member of the diet to give a true delineation of the effects of papal tyranny. With noble firmness Duke George of Saxony stood up in that dignified assembly, and specified with terrible exactness the wrongs, the deceptions, and abominations of Rome, and their dire result. He exposed the utter corruption of her ecclesiastical system and its workings. His speech closed with these words:-- {ST, August 9, 1883 par. 10} [ST, August 9, 1883 par. 11] "These are but a few of the abuses which cry out against Rome for redress. All shame is laid aside, and one object alone incessantly pursued: money! evermore money! so that the very men whose duty it is to disseminate the truth, are engaged in nothing but the propagation of falsehood; and yet they are not merely tolerated but rewarded; because the more they lie, the larger are their gains. This is the foul source from which so many corrupted streams flow out on every side. Profligacy and avarice go hand in hand. The officials summon women to their house on various pretenses, and endeavor either by threats or presents, to seduce them; and if the attempt fails, they ruin their reputation. Oh! it is the scandal occasioned by the clergy that plunges so many poor souls into everlasting perdition. A thorough reform must be effected. To accomplish that reform, a General Council must be assembled. Wherefore, most excellent princes and lords, I respectfully beseech you to give this matter your immediate attention." {ST, August 9, 1883 par. 11} [ST, August 9, 1883 par. 12] A more able and forcible denunciation of the abuses of Rome could not have been made by Luther himself; and the fact that the speaker was an opponent of Luther, gave greater influence to his words. The assembly proceeded to constitute a committee for the purpose of drawing up a list of popish grievances. The list, when completed, was found to number one hundred and one. The report was presented to the emperor with the earnest request that he would do what was just in so important a matter. "What a loss of Christian souls," said the committee to the emperor, "what injustice, what extortion, are the daily fruits of those scandalous practices to which the spiritual head of Christendom affords his countenance! The ruin and dishonor of our nation must be averted. We therefore very humbly, but very urgently, beseech you to sanction a general reformation, to undertake the work, and to carry it through." {ST, August 9, 1883 par. 12} [ST, August 9, 1883 par. 13] Had the eyes of the assembly been opened, they would have beheld angels of God in the midst of them, shedding beams of light athwart the darkness of error, and opening minds and hearts to the reception of sacred truths. It was the power of the God of truth and wisdom that controlled even the adversaries of the Reformation, and thus prepared the way for the great work about to be accomplished. Martin Luther was not present; but a Greater than Luther had made his voice heard in that assembly. {ST, August 9, 1883 par. 13} [ST, August 9, 1883 par. 14] Charles could not disregard the appeals of the diet, so utterly unexpected both by the legate and himself. He immediately withdrew the edict for the burning of Luther's writings, and ordered that they be delivered into the hands of the magistrates. {ST, August 9, 1883 par. 14} [ST, August 9, 1883 par. 15] The assembly now demanded Luther's appearance before them. "It is unjust," urged his friends, "to condemn Luther without having heard him, and without having ascertained from his own lips that he is the author of those books which it is proposed to burn." {ST, August 9, 1883 par. 15} [ST, August 9, 1883 par. 16] "His doctrine," said his opponents, "has taken so fast hold on men's minds that it is impossible to check its progress, unless we allow him a hearing. There shall be no disputing with him; and in the event of his acknowledging his writings, and refusing to retract them, we will all, with one accord, electors, princes, and states of the holy empire, in firm adherence to the faith of our ancestors, give your majesty our unsparing aid to carry your decrees into full effect." {ST, August 9, 1883 par. 16} [ST, August 9, 1883 par. 17] The legate Aleander is greatly troubled by this proposal. He knows that he has everything to dread from Luther's presence before the diet. He therefore appeals to the princes known to be most favorably disposed toward the pope: "There shall be no disputing with Luther, you say; but how can we be sure that the genius of this audacious man, the fire that flashes from his eyes, the eloquence of his speech, the mysterious spirit that animates him, will not suffice to excite a tumult? Already there are many who revere him as a saint, and his image is everywhere to be seen encircled with rays of glory, like those which surround the heads of the blessed." {ST, August 9, 1883 par. 17} [ST, August 9, 1883 par. 18] And now a Satanic thought enters the mind of this agent of the great adversary, and he adds: "If he must needs be cited to appear, beware, at all events, of pledging the public faith for his safety." Aleander hoped that, should Luther appear at Worms, the Romanists might obtain possession of his person, and silence forever that reproving voice, even before it should utter a word in the assembly. {ST, August 9, 1883 par. 18} [ST, August 9, 1883 par. 19] The priests and Pharisees were actuated by the same spirit in their opposition to Paul. Whenever the apostle's words in vindication of the truth were allowed to influence the people, the cause of the Jewish leaders suffered loss; therefore the same Satanic subtlety was employed to silence Paul's voice. Those Jewish leaders knew, as did Aleander, that if truth were presented before the people, it would appear in so striking contrast to error that none could fail to see the distinction. {ST, August 9, 1883 par. 19} [ST, August 9, 1883 par. 20] The same motive led the Jews to destroy Stephen. It was the words of truth which the priests and elders could not controvert that inspired those wicked judges with such madness against this man of God that even while his countenance was shining with the glory from Heaven, they dragged him from the judgment-hall, and silenced his eloquence, not with arguments from the law and the prophets, but with stones. - {ST, August 9, 1883 par. 20} [ST, August 16, 1883 par. 1] August 16, 1883 Luther's Journey to Worms. - By Mrs. E. G. White. - Luther at Wittenberg hears of the exciting scenes transpiring in the diet. Soon he receives a note of the articles which he will be required to retract. But, like Daniel of old, he purposes in his heart that he will maintain his fidelity to God. He writes to Spalatin: "Never fear that I will retract a single syllable, since the only argument they have to urge against me is that my writings are at variance with the observances of what they call the Church. If our Emperor Charles sends for me only to retract, my answer shall be that I will remain here, and it will be all the same as though I had been at Worms, and returned again. But if the emperor chooses then to send for me, to put me to death as an enemy to the empire, I shall be ready to obey his summons; for, by Christ's help, I will never abandon his word in the hour of battle. I know that these blood-thirsty men will never rest until they have taken my life. God grant that my death may be laid to the charge of the papists alone!" {ST, August 16, 1883 par. 1} [ST, August 16, 1883 par. 2] Notwithstanding the entreaties, protests, and threats of Aleander, the emperor at last determined that Luther should appear before the diet. He accordingly issued a writ of summons, and also a safe-conduct insuring Luther's return to a place of security. These were borne to Wittenberg by a herald, who was commissioned to conduct the Reformer to Worms. {ST, August 16, 1883 par. 2} [ST, August 16, 1883 par. 3] This was a dark and threatening hour for the Reformation. The friends of Luther were terrified and distressed. But the Reformer remained calm and firm. He was entreated not to risk his life. His friends, knowing the prejudice and enmity against him, feared that even his safe-conduct would not be respected. And it had been reported that the safe-conduct of heretics was not valid. {ST, August 16, 1883 par. 3} [ST, August 16, 1883 par. 4] Luther replied: "The papists have little desire to see me at Worms; but they long for my condemnation and death. No matter. Pray not for me, but for the word of God. My blood will hardly be cold before thousands and tens of thousands, in every land, will be made to answer for the shedding of it. The 'most holy' adversary of Christ, the father, and master, and chief of man-slayers, is resolved that it shall be spilled. Amen! The will of God be done. Christ will give me his Spirit to overcome these ministers of Satan. I despise them while I live; I will triumph over them in death. They are striving hard at Worms to force me to recant. My recantation shall be this: I said formerly that the pope was Christ's vicar; now I say that he is the adversary of the Lord, and the apostle of the devil." {ST, August 16, 1883 par. 4} [ST, August 16, 1883 par. 5] Luther was not to make his perilous journey alone. Besides the imperial messenger, three of his firmest friends determined to accompany him. With deep emotion the Reformer bade farewell to his associates. Turning to Melancthon, he said: "If I never return, and my enemies should take my life, cease not, dear brother, to teach and stand fast in the truth. Labor in my stead, since I can no longer work. If thy life be spared, my death will matter little." {ST, August 16, 1883 par. 5} [ST, August 16, 1883 par. 6] A multitude of students and citizens, to whom the gospel was precious, bade him farewell with weeping as he departed. The imperial herald, in full costume, and bearing the imperial eagle, led the way on horseback, followed by his servant. Next came the carriage in which rode Luther and his friends. Thus the Reformer set out from Wittenberg. {ST, August 16, 1883 par. 6} [ST, August 16, 1883 par. 7] On the journey they saw that the minds of the people were oppressed by gloomy forebodings. At some towns no honors were proffered them. As they stopped for the night at Naumburg, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who suffered martyrdom for the truth's sake. With trembling voice the priest bade Luther, "Stand fast in the truth, and thy God will never forsake thee." {ST, August 16, 1883 par. 7} [ST, August 16, 1883 par. 8] Upon arriving, the next day, at Weimar, they learned that Luther's writings had been condemned at Worms. In the streets of the city the imperial messengers were proclaiming the emperor's decree, and urging all men to bring the proscribed works to the magistrates. The herald, in alarm, asked Luther if, under the circumstances, he still wished to go on. He answered: "I will go on, though I should be put under interdict in every town." {ST, August 16, 1883 par. 8} [ST, August 16, 1883 par. 9] At Erfurth, Luther was received with honor. Several leagues from the city, the rector of the university, with senators, students, and citizens, met him on horseback, and welcomed him with joyful acclamations. Great numbers of the population thronged the road, and cheered him as he was about to enter the city. All were eager to see the intrepid monk who had dared give battle to the pope. Thus, surrounded by admiring crowds, he entered the city where, in his earlier years, he had often begged a morsel of bread. {ST, August 16, 1883 par. 9} [ST, August 16, 1883 par. 10] He was urged to preach. This he had been forbidden to do; but the herald gave his consent, and the monk whose duty it once was to unclose the gates and sweep the aisles, now ascended the pulpit, while the people listened, as if spell-bound, to his words. {ST, August 16, 1883 par. 10} [ST, August 16, 1883 par. 11] The bread of life was broken to those hungry souls. Jesus was lifted up before them as above popes, legates, emperors, and kings. Said Luther: "Christ, our Mediator, has overcome. This is the great news! and we are saved by his work, not by our own." "Some perhaps will say, You talk to us much about faith; teach us then how to obtain it. Well, agreed. I will show you how. Our Lord Jesus Christ said, 'Peace be unto you. Behold my hands!" That is to say, Look, O man, it is I, I alone, who have taken away thy sin and redeemed thee, and now thou hast peace, saith the Lord.' "Believe the gospel, believe St. Paul, and not the letters and decretals of the popes." {ST, August 16, 1883 par. 11} [ST, August 16, 1883 par. 12] Luther makes no reference to his own perilous position. He does not seek to make himself the object of thought or sympathy. In the contemplation of Christ, he has lost sight of self. He hides behind the Man of Calvary, seeking only to present Christ as the sinner's Redeemer. {ST, August 16, 1883 par. 12} [ST, August 16, 1883 par. 13] As Luther proceeds on his journey he is everywhere regarded with great interest. An eager throng constantly accompanies him. Friendly voices warn him of the purpose of the Romanists. "You will be burned alive," say they, "and your body reduced to ashes, as was that of John Huss." Luther answers, "Though they should kindle a fire whose flames should reach from Worms to Wittenberg, and rise up to heaven, I would go through it in the name of the Lord, and stand before them; I would enter the jaws of the behemoth, break his teeth, and confess the Lord Jesus Christ." {ST, August 16, 1883 par. 13} [ST, August 16, 1883 par. 14] The news of Luther's approach to Worms created great commotion among the supporters of the pope. His arrival might result in the defeat of their cause. An artful plan was at once laid to prevent him from finishing his journey. A troop of horsemen met him on his way with the message that a friendly knight desired him to proceed immediately to his fortress. The emperor's confessor was said to be there, awaiting a conference. His influence with Charles was unbounded, and everything might be harmoniously arranged. {ST, August 16, 1883 par. 14} [ST, August 16, 1883 par. 15] The messenger urged that there be no delay. Luther's friends knew not what course to take, but he did not hesitate for a moment. "I shall go on," he answered, "and if the emperor's confessor has anything to say to me, he will find me at Worms, I repair to the place of summons." {ST, August 16, 1883 par. 15} [ST, August 16, 1883 par. 16] At length Spalatin himself became alarmed for the safety of the Reformer. He heard it reported among the papists at Worms that Luther's safe-conduct would not be respected, and he immediately sent out a messenger to warn him of his danger. As Luther was approaching the city, a note from Spalatin was handed him, containing these words, "Abstain from entering Worms." Luther, still unshaken, turned his eyes on the messenger, and said, "Go tell your master that though there should be as many devils at Worms as there are tiles on its roofs, I would enter it." And the messenger returned, and repeated the amazing declaration. {ST, August 16, 1883 par. 16} [ST, August 16, 1883 par. 17] Splendid was the reception granted Luther upon his arrival at Worms. The crowd that flocked to the gates to welcome him was even greater than at the public entry of the emperor himself. "God will be my defense," said the Reformer, as he a lighted from his carriage. {ST, August 16, 1883 par. 17} [ST, August 16, 1883 par. 18] Yet the news of his arrival was heard with alarm by both friends and foes. The elector feared for Luther's safety, Aleander for the success of his own iniquitous schemes. The emperor immediately convoked his council. "Luther is come," said he, "what must be done?" One of the bishops, a rigid papist, responded, "We have long thought of this matter. Let your majesty rid yourself at once of this man. Did not Sigismund bring John Huss to the stake? One is under no obligation either to give or to observe a safe-conduct in the case of heretics." "Not so, " said the emperor, "what we promise we should observe and keep." It was therefore decided that Luther should be heard. {ST, August 16, 1883 par. 18} [ST, August 16, 1883 par. 19] All the city were eager to see the Reformer, and he had enjoyed but a few hours' rest when counts, barons, knights, gentlemen, and citizens flocked eagerly about him. Even his enemies could but mark his firm courageous bearing, the kindly and joyous expression upon his countenance, and the solemn elevation and deep earnestness that gave to his words an irresistible power. Some were convinced that a divine influence attended him; others declared, as had the Pharisees concerning Christ, "He hath a devil." {ST, August 16, 1883 par. 19} [ST, August 23, 1883 par. 1] August 23, 1883 Luther Before the Diet. - By Mrs. E. G. White. - On the day following his arrival at Worms, Luther was notified to appear in the afternoon before the emperor and the members of the diet. This was the day that he had long desired; but to human appearance there was great danger before him. {ST, August 23, 1883 par. 1} [ST, August 23, 1883 par. 2] On that day came a letter from a courageous knight, whispering in the Reformer's ear the words of an ancient prophet: "The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee; send thee help out of Zion; grant thee according to thine own heart, and fulfill all thy counsel." {ST, August 23, 1883 par. 2} [ST, August 23, 1883 par. 3] He added: "O beloved Luther, my venerated father! fear not, and stand firm. The counsel of the wicked has laid wait for you, and they have opened their mouths against you, like roaring lions. But the Lord will arise against them, and put them to flight. Fight, therefore, valiantly the battles of Christ. As for me, I, too, will combat boldly. Would to God that I were permitted to see how they frown. But the Lord will purge his vineyard. . . May Christ preserve you!" {ST, August 23, 1883 par. 3} [ST, August 23, 1883 par. 4] At the appointed hour a herald appeared to conduct Luther to the presence of the diet. The streets were so thronged as to be impassable, and it was only through back ways and gardens that the Reformer and his attendants reached the town-hall. The roofs and the pavements, above, beneath, on every side, were covered with spectators. When they arrived at the hall, the crowd was so great that the soldiers were obliged to clear a passage. Within the outer inclosure every place was crowded. More than five thousand spectators, German, Spanish, and Italian, thronged the ante-chamber and recesses. {ST, August 23, 1883 par. 4} [ST, August 23, 1883 par. 5] As Luther approached the door which was to admit him to the audience-room and the presence of his judges, an old general, the hero of many battles, touched him upon the shoulder as he passed, and shaking his head said to him kindly, "My poor monk, my poor monk, thou hast a march and a struggle to go through, such as neither I nor many other captains have seen the like in our most bloody battles. But if thy cause be just, and thou art sure of it, go forward in God's name and fear nothing! He will not forsake thee." {ST, August 23, 1883 par. 5} [ST, August 23, 1883 par. 6] The doors are thrown open, and Luther enters. Never had any man appeared in the presence of a more imposing assembly. An emperor whose kingdom extended across both hemispheres; his brother, the archduke; the electors of the empire, most of whose successors were crowned heads; dukes, among whom were those fierce and bloody enemies of the Reformation, the Duke of Alva and his sons; archbishops, bishops, and prelates; the ambassadors of foreign nations; princes, counts, and barons; and the pope's ambassadors,--in all two hundred persons. Such were the judges before whom Martin Luther was to answer for his faith. {ST, August 23, 1883 par. 6} [ST, August 23, 1883 par. 7] A signal victory was won for the truth, by the very fact of Luther's appearance before that princely council. That a man whom the pope had condemned should be judged by another tribunal, was virtually a denial of the pope's supreme authority. The Reformer, placed under ban, and denounced from human fellowship by the pope, had been assured protection, and was granted a hearing, by the highest dignitaries of the nation. The pope had commanded him to be silent; but he was about to speak in the presence of thousands assembled from all parts of Christendom. {ST, August 23, 1883 par. 7} [ST, August 23, 1883 par. 8] In the presence of that powerful and titled assembly, the lowly-born Reformer seemed awed and embarrassed. Some princes who were near him, observing his emotion, approached him kindly and one of them whispered, "Fear not them which kill the body, but are not able to kill the soul." Another said, "When you are brought before kings, it shall be given you, by the Spirit of your Father, what you shall say." Thus the words of Christ were brought by the great ones of earth to strengthen the Reformer in his hour of trial. {ST, August 23, 1883 par. 8} [ST, August 23, 1883 par. 9] Luther was conducted to a position directly in front of the emperor's throne. All eyes were fixed upon the man who had dared with pen and voice to resist the authority of the pope. A deep silence fell upon the crowded assembly. Then an imperial officer arose, and in a clear voice addressed the Reformer thus:-- {ST, August 23, 1883 par. 9} [ST, August 23, 1883 par. 10] "Martin Luther, his sacred and invincible Majesty has cited you before his throne, acting on the opinion and advice of the States of the holy Roman Empire, to require you to answer two questions; First, Do you acknowledge these writings to have been composed by you?" and the speaker pointed with his finger to about twenty volumes placed on a table in the center of the hall, immediately before Luther. "Secondly, Are you prepared to retract these works and the propositions contained therein, or do you persist in what you have therein advanced?" {ST, August 23, 1883 par. 10} [ST, August 23, 1883 par. 11] The titles of the books having been read, Luther answered. "Most gracious emperor, princes, and lords! his imperial majesty puts to me two questions. As to the first, I acknowledge the books just named to be mine. I cannot deny them. As to the second, whether I will maintain all these or retract them, seeing it is a question of faith and of one's salvation and of the word of God, which is the greatest treasure in Heaven and earth, and deserving at all times our highest reverence, it would be rash and perilous for me to speak inconsiderately, without reflection. I might affirm either more or less than is consistent with truth; in either case I should fall under the sentence of Christ. 'He that denieth me before men, him will I deny before my Father which is in Heaven.' Therefore I beg of your imperial majesty time for reflection, that I may be able to reply to the question proposed, without prejudice to the word of God or to my own salvation." {ST, August 23, 1883 par. 11} [ST, August 23, 1883 par. 12] In making this request, Luther moved wisely. His course convinced the assembly that he did not act from passion or impulse. Such calmness and self-command, unexpected in one who had shown himself bold and uncompromising, added to his power, and enabled him afterward to answer with a prudence, decision, wisdom, and dignity, which surprised and disappointed his adversaries, and rebuked their insolence and pride. {ST, August 23, 1883 par. 12} [ST, August 23, 1883 par. 13] The different orders of the diet withdrew for consultation, and when again assembled, they agreed to grant the Reformer's request, on condition, however, that his answer be returned by word of mouth, and not in writing. {ST, August 23, 1883 par. 13} [ST, August 23, 1883 par. 14] As Luther was conducted to his lodgings, a rumor was circulated through the city that the pope had triumphed, and the Reformer would be brought to the stake. Both threats and expressions of respect and sympathy greeted him as he made his way through the crowded streets. Many visited him at his lodgings, and declared themselves ready to defend him with their lives. In the midst of the excitement, the Reformer alone was calm. A letter written by him at this time reveals his feelings:-- {ST, August 23, 1883 par. 14} [ST, August 23, 1883 par. 15] "I have just made my appearance before the emperor and his brother Ferdinand, and been asked whether I would retract my writings. I answered, The books laid before me are mine; but concerning the revocation, I will say what I will do tomorrow. This is all the time I asked, and all they will give. But Christ being gracious to me, I will not retract an iota." {ST, August 23, 1883 par. 15} [ST, August 23, 1883 par. 16] The next day he was to appear before the diet to render his second answer. At times his heart sunk within him as he contemplated the forces that were combined against the truth. His faith faltered as his enemies seemed to multiply before him, and the powers of darkness to prevail. In anguish of spirit he threw himself with his face upon the earth, and poured out those broken, heart-rending cries which none but God can fully interpret. In his helplessness, his soul fastened upon Christ the mighty deliverer. It was not for his own safety, but for the success of the truth, that he wrestled mightily with God; and he prevailed. He was strengthened with the assurance that he would not appear alone before the council. Peace returned to his soul, and he rejoiced that he was permitted to uphold and defend the word of God before the rulers of the nation. {ST, August 23, 1883 par. 16} [ST, August 23, 1883 par. 17] As the time for his appearance drew near, he approached a table on which lay the Holy Scriptures, placed his left hand upon the sacred volume, and raising his right hand to Heaven, he vowed to adhere constantly to the gospel, and to confess his faith freely, even though he should be called to seal his testimony with his blood. - {ST, August 23, 1883 par. 17} [ST, August 23, 1883 par. 1] August 23, 1883 The Foundation of Character. - By Mrs. E. G. White. - Never did greater responsibilities await the youth than await them now. Never was it more important that a right mould be given to the character of the rising generation. Upon every youth, God has bestowed varied capabilities, mental, moral, and physical; and he requires that those be cultivated and improved. We are formed for activity; every power of mind and body must be developed, strengthened, and increased by use. No one should feel that he is his own master, and can do as he pleases with his time and his intellect. Time and talents belong to God, and he has intrusted them to us, to be employed for his glory. {ST, August 23, 1883 par. 1} [ST, August 23, 1883 par. 2] Christ has purchased us with an infinite price. All that we are, and all that we possess, is his. His mercy and tenderness have been exercised toward us throughout our life, and he justly claims our gratitude, our reverence, and love. He claims our obedience also. We should respect his laws in every particular. They are given, not to deprive us of any good, but to guide our feet into safe paths,--the paths of peace and happiness. {ST, August 23, 1883 par. 2} [ST, August 23, 1883 par. 3] Furthermore, our love and obedience are due to God as our Creator. He who has bestowed upon us every blessing which we enjoy, he who has formed us, who understands our needs, and who rejoices in the happiness of the creatures he has made,--he is entitled to our implicit faith and ready obedience. To obey God is to accept the guidance of infinite love and wisdom. It is to pursue a course which will ennoble the character and strengthen the intellect, and which alone will prepare us for a life of true enjoyment and real usefulness. "The fear of the Lord is the beginning of wisdom." {ST, August 23, 1883 par. 3} [ST, August 23, 1883 par. 4] We are not placed in this world merely to seek the enjoyment of the present life; but, by forming a true and noble character, we are to prepare for the future, immortal life. Dear youth, you have a work to do which no other can do for you. Be determined that you will possess a right character. You cannot receive this as a birthright, you cannot buy it with money, you cannot procure it by fraud; but you may have it, if you will seek it in the right way. A noble character must be formed, must be built up by your own patient, painstaking effort, while you rely in faith upon the merits of Christ your Saviour. {ST, August 23, 1883 par. 4} [ST, August 23, 1883 par. 5] None should look with indifference upon this important matter. We must not leave our character to be formed by circumstances. The farmer who through indolence or neglect leaves his field uncultivated, reaps a harvest of briars and thorns. So the youth who slothfully neglects the cultivation of mind and heart, will possess a deformed, unlovely character. He will not respect himself, and he will not be happy, try hard as he may. {ST, August 23, 1883 par. 5} [ST, August 23, 1883 par. 6] The youth cannot afford to float carelessly along, exposed to the many influences that are ready to draw them away from the truth, from religion, from peace, and happiness, receiving any impression that Satan may choose to make upon the mind. There are stern battles to fight against hereditary and cultivated faults of character and disposition. Satan watches every opportunity to divert the mind from thoughts of God. He seeks to prevent us from searching the heart, from studying the law of God and comparing our life and character with its perfect standard. We must guard against his wiles. We should ever remember that life is short, and if we would attain to that perfection of character which Christ requires of us, every hour of our probation must be wisely improved as a treasure more precious than gold. {ST, August 23, 1883 par. 6} [ST, August 23, 1883 par. 7] The formation of a good character involves hard work and severe self-denial; but it richly repays the effort. It is a resistance of the devil. It is the obtaining of daily victory over selfishness, pride, and folly, and the daily cultivation of love, mercy, and beneficence. {ST, August 23, 1883 par. 7} [ST, August 23, 1883 par. 8] Satan is constantly seeking to strengthen the evil traits of character, that your influence may be exerted to lead others to a wrong course. Resolve in the strength of God to defeat his purpose. Set your mark high, and conquer self at any cost. Persevering, well-directed labor will succeed. {ST, August 23, 1883 par. 8} [ST, August 23, 1883 par. 9] While excellence of character can never be attained except by your own exertion, do not forget that at every step you need and may obtain help and grace from Christ. He himself passed through all the experience of childhood and youth, and he knows how to sympathize with the young. He will never forsake a soul that trusts in him. He will listen to the prayer of the contrite, and will be a present help in every time of need. Do not, then, become discouraged in your efforts. Labor more earnestly for a symmetrical character than for silver or gold. You will meet with disappointments and discouragements. Your efforts may not be appreciated, your failures may call forth severe censure. But do not yield to discouragement. The Saviour pities your weakness, he reads the desire of your heart, and he marks every sincere effort to do the right. {ST, August 23, 1883 par. 9} [ST, August 23, 1883 par. 10] Then be of good courage. Look in faith to Jesus. Be much in prayer. While you are engaged in your work, at home, or at school, or even while walking in the street, let the heart's silent petitions ascend to God. Have also regular times for prayer, and let them not be neglected. In this course you may be successful in overcoming the evils of your nature; you may enjoy peace, hope, and joy in Christ, and by words and example you may exert an influence to encourage others in the right way. {ST, August 23, 1883 par. 10} [ST, August 23, 1883 par. 11] Do not fear to stand firm for the right under any and all circumstances. Do not think it uncourteous to meet with a decided "No," those who would suggest evil thoughts, or would urge you to any act which God would not approve. {ST, August 23, 1883 par. 11} [ST, August 23, 1883 par. 12] "When sinners entice thee, consent thou not." Do they sneeringly call you a coward, tell them that if it is cowardly to fear to do wrong, then you are a coward. The bravery that is evinced in sacrificing principle, for fear of ridicule, is a low, Satanic spirit that you should ever hold in contempt. "Dare to be a Daniel! Dare to stand alone! Dare to have a purpose firm! Dare to make it known!" - {ST, August 23, 1883 par. 12} [ST, August 30, 1883 par. 1] August 30, 1883 Luther's Second Answer Before the Diet. - By Mrs. E. G. White. - When Luther was again ushered into the presence of the diet, his countenance bore no trace of fear or embarrassment. Humble and peaceful, yet grandly brave and noble, he stood as God's witness among the great ones of earth. {ST, August 30, 1883 par. 1} [ST, August 30, 1883 par. 2] The imperial officer now demanded his decision concerning the second question,--whether he was prepared to defend his books as a whole, or desired to retract any part of them. {ST, August 30, 1883 par. 2} [ST, August 30, 1883 par. 3] Luther made his answer in a subdued and humble tone, without violence or passion. His demeanor was diffident and respectful, yet he manifested a confidence and joy that surprised the assembly. {ST, August 30, 1883 par. 3} [ST, August 30, 1883 par. 4] After imploring the indulgence of the diet if by reason of his secluded, monastic life he should neglect any of the customary proprieties of courtly address, he observed that his published works were not all of the same character. In some he had treated of faith and good works with such plainness and Christian simplicity that even his enemies were obliged to confess them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. {ST, August 30, 1883 par. 4} [ST, August 30, 1883 par. 5] The second class of these works were directed against popery, exposing those who by their teaching and example were corrupting all Christendom, both in body and soul. No one, said he, can deny nor conceal that by the laws and doctrines of the popes the consciences of Christians are held in bondage, burdened and tormented, and that the property and wealth of Christendom, especially of the German nation, are devoured by the incredible rapacity of Rome. Were I to revoke what I have written on this subject, what should I do but strengthen this tyranny, and open a wider door to so many and great impieties? {ST, August 30, 1883 par. 5} [ST, August 30, 1883 par. 6] The third class of his books were written against individuals who undertook the defense of Romish tyranny, and the overthrow of the doctrines which he had inculcated. Concerning these he said, I freely confess that I have been more violent than was becoming. I do not think myself a saint; but even these books I cannot revoke, because in so doing I should sanction the impieties of my opponents, and they would then take occasion to crush God's people with still greater cruelty. {ST, August 30, 1883 par. 6} [ST, August 30, 1883 par. 7] But, he continued, as I am a mere man, and not God, I will defend myself as did Christ, who said, "If I have spoken evil bear witness against me." By the mercy of God, I implore your imperial majesty, or any one else who can, whoever he may be, to prove to me from the writings of the prophets that I am in error. As soon as I shall be convinced, I will instantly retract all my errors, and will be the first to cast my books into the fire. {ST, August 30, 1883 par. 7} [ST, August 30, 1883 par. 8] What I have just said, I think will clearly show that I have well considered and weighed the dangers to which I am exposing myself; but far from being dismayed by them, I rejoice exceedingly to see the gospel this day as of old a cause of disturbance and disagreement. It is the character and destiny of God's word. Said Christ, "I came not to send peace, but a sword." God is wonderful and awful in his counsels. Let us have a care lest in our endeavors to arrest discords we be found to fight against the holy word of God, and bring down upon our heads a frightful deluge of inextricable dangers, present disaster, and everlasting desolations. Let us have a care lest the reign of the young and noble prince, the Emperor Charles, on whom, next to God, we build so many hopes, should not only commence, but continue and terminate its course, under the most fatal auspices. I might cite examples drawn from the oracles of God. I might speak of Pharaohs, of kings of Babylon or of Israel, who were never more contributing to their own ruin than when, by measures in appearance most prudent, they thought to establish their authority. God removeth the mountains, and they know not. {ST, August 30, 1883 par. 8} [ST, August 30, 1883 par. 9] In speaking thus, I do not suppose that such noble princes have need of my poor judgment; but I wish to acquit myself of a duty that Germany has a right to expect from her children. And so, commending myself to your august majesty, and your most serene highnesses, I beseech you, in all humility, not to permit the hatred of mine enemies to rain upon me an indignation I have not deserved. {ST, August 30, 1883 par. 9} [ST, August 30, 1883 par. 10] Luther had spoken in German; he was requested to repeat the same words in Latin. The German tongue did not please the emperor, nor was it readily comprehended by the Spanish and Italian courtiers. Though much exhausted by the previous effort, Luther complied with the request, and repeated his speech in Latin with the same clearness and energy as at the first. God in his providence directed in this matter. The minds of many of the princes were so blinded by error and superstition that at the first delivery they did not see the force of Luther's reasoning, but the repetition enabled them to perceive with great clearness the points presented. The Spirit of God set home the truth, and a deep and lasting impression was made. The Reformation had gained a victory which would tell with great power against the papacy. {ST, August 30, 1883 par. 10} [ST, August 30, 1883 par. 11] But those who stubbornly closed their eyes to the light, who were determined not to be convinced of the truth, were enraged at the power of Luther's words. Of this class was the spokesman of the diet. As Luther ceased speaking, this official said angrily, "You have not given any answer to the inquiry put to you. You are not to question the decision of the councils; you are required to return a clear and distinct answer. Will you, or will you not retract?" {ST, August 30, 1883 par. 11} [ST, August 30, 1883 par. 12] Luther answered firmly, "Since your most serene majesty and your high mightiness require of me a simple, clear, and direct answer, I will give one; and it is this: I cannot submit my faith either to the pope or to the councils; because it is as clear as day that they have often erred and contradicted each other. If, then, I am not convinced by proof from Holy Scripture or by cogent reasons; if I am not satisfied by the very texts that I have cited; and if my judgment is not in this way brought into subjection to God's word, I neither can nor will retract anything, for it cannot be right for a Christian to speak against his conscience." Then turning his eyes upon the assembly before which he stood, and which held his life in their hands, he said, "Here I stand, I can do no other. May God help me! Amen!" {ST, August 30, 1883 par. 12} [ST, August 30, 1883 par. 13] So stands this righteous man upon the sure foundation, the prophets and apostles, Christ himself being the chief corner-stone. Firm and fearless at his post of duty is the great Reformer. Faithful among the faithless, unheeding the storms of malice and revenge, he stands a mighty cedar of Lebanon among the trees of the forest. While the passions and pollutions of the multitude surge around him like waves of the great deep, he stands, a Heaven-sent beacon, to warn the imperiled mariner of the hidden shoal and the rocky shore. {ST, August 30, 1883 par. 13} [ST, August 30, 1883 par. 14] Luther knows not what may be his fate; but he knows that the cause of truth can never fail, and he is ready to die, if need be, knowing that by death he may serve the truth better than by his life. Light from the throne of God illuminated his countenance. His greatness and purity of character, his peace and joy of heart, were manifest to all, as he testified against the power of error, and witnessed to the superiority of that faith that overcomes the world. {ST, August 30, 1883 par. 14} [ST, August 30, 1883 par. 15] When the Reformer ceased speaking, the whole assembly were for a time motionless with amazement. Several of the princes were charmed with his frankness and nobility of soul. The emperor himself, deeply impressed, exclaimed, "The monk speaks with an intrepid heart and unshaken courage." The Spaniards and Italians were confounded, and began to ridicule that moral grandeur which their base and unprincipled minds could not comprehend. {ST, August 30, 1883 par. 15} [ST, August 30, 1883 par. 16] The partisans of Rome had been worsted; their cause appeared in a most unfavorable light. They sought to maintain their power, not by appealing to the Scriptures to show Luther the error of his course, but by a resort to threats, Rome's unfailing argument. Said the spokesman of the diet, angrily addressing Luther, "If you do not retract, the emperor and the States of the empire will proceed to consider how to deal with an obstinate heretic.' {ST, August 30, 1883 par. 16} [ST, August 30, 1883 par. 17] Luther's friends, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said firmly, "May God be my helper! for I can retract nothing." {ST, August 30, 1883 par. 17} [ST, August 30, 1883 par. 18] Luther then withdrew, while the princes consulted. When he was called in again, their orator thus addressed him, "Martin, you have not spoken with that humility which befits your condition. The distinction you have drawn as to your works was needless; for if you retracted such as contain errors, the emperor would not allow the rest to be burned. It is absurd to require to be refuted by Scripture, when you have been revising heresies condemned by the General Council of Constance. The emperor therefore commands you to say simply, Yes, or No, whether you mean to affirm what you have advanced, or whether you desire to retract any part thereof." {ST, August 30, 1883 par. 18} [ST, August 30, 1883 par. 19] Luther replied calmly, "I have no other answer to give than that I have already given." {ST, August 30, 1883 par. 19} [ST, August 30, 1883 par. 20] They understood him perfectly. Firm as a rock he stood, while the fiercest billows of worldly power beat harmlessly against him. The simple energy of his words, his fearless bearing, his calm, speaking eye, and the unalterable determination expressed in every word and act, made a deep impression upon the assembly. There was no longer the slightest hope that he could be induced, either by promises or threats, to yield to the mandate of Rome. The monk had triumphed over the rulers of this world. {ST, August 30, 1883 par. 20} [ST, August 30, 1883 par. 21] Charles the Fifth rose from his seat, and the whole assembly rose at the same time. "The diet will meet again tomorrow morning to hear the emperor's decision," announced the chancellor. There were many in that company actuated by the same spirit which inspired the Pharisees of old. They thirsted for the blood of him whose arguments they could not controvert. Yet Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, passion, and misrepresentation. He lost sight of himself, and of the great men surrounding him, and felt only that he was in the presence of One infinitely superior to popes, prelates, kings, and emperors. And Christ, reigning in Luther's heart, spoke through his testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The converting power of God was in that council, impressing the hearts of the chiefs of the empire. {ST, August 30, 1883 par. 21} [ST, August 30, 1883 par. 22] The pope's adherents, feeling that they had been defeated, angrily asked why the chancellor of the diet had not sooner interrupted the guilty monk. Several of the princes openly acknowledged the justice of Luther's cause. Many were convinced of the truth; but with some the impressions received were not lasting. The seed sown had not much deepness of earth, and the heat of opposition caused it to wither away. There was another class who did not at the time express their convictions, but who, having searched the Scriptures for themselves, at a future time declared with great boldness for the Reformation. {ST, August 30, 1883 par. 22} [ST, August 30, 1883 par. 23] The Elector Frederic had looked forward with anxiety to Luther's appearance before the diet, and with deep emotion he listened to his speech. He rejoiced at the doctor's courage, firmness, and self-possession, and was proud of being his protector. He contrasted the parties in contest; on the one hand the world and the church, in all their pride and power, and on the other a single obscure monk; and he saw the wisdom of popes, kings, and prelates brought to naught by the power of truth. The papacy had sustained a defeat which would be felt among all nations and in all ages. - {ST, August 30, 1883 par. 23} [ST, September 6, 1883 par. 1] September 6, 1883 Charles V. Against Luther. - By Mrs. E. G. White. - Aleander, the papal legate, clearly perceived the effect produced by Luther's speech. He feared, as never before, for the security of the Romish power, and resolved to employ every means at his command to effect the Reformer's overthrow. With all the eloquence and diplomatic skill for which he was so eminently distinguished, he represented to the youthful emperor the folly and danger of sacrificing, in the cause of an insignificant monk, the friendship and support of the powerful see of Rome. {ST, September 6, 1883 par. 1} [ST, September 6, 1883 par. 2] His words were not without effect. On the day following Luther's answer, Charles Fifth caused a message to be presented to the diet, announcing his determination to carry out the policy of his predecessors to maintain and protect the Catholic religion. Since Luther had refused to renounce his errors, the most vigorous measures should be employed against him and the heresies he taught. Nevertheless, the safe-conduct granted him must be respected; and before proceedings against him could be instituted, he must be allowed to reach his home in safety. {ST, September 6, 1883 par. 2} [ST, September 6, 1883 par. 3] "I am firmly resolved to tread in the footsteps of my ancestors," wrote the monarch. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or perform any duty that his fathers had not performed. {ST, September 6, 1883 par. 3} [ST, September 6, 1883 par. 4] He seemed to feel that a change of religious views would be inconsistent with the dignity of a great king. There are many at the present day thus clinging to the customs and traditions of their fathers. When the Lord sends them additional light, they refuse to accept it, because, not having been granted to their fathers, it was not received by them. We are not placed where our fathers were, consequently our duties and responsibilities are not the same as theirs. We shall not be approved of God in looking to the example of our fathers to determine our duty instead of searching the word of truth for ourselves. {ST, September 6, 1883 par. 4} [ST, September 6, 1883 par. 5] Were our fathers engaged in an evil work? We are not to do wickedly because they did. Were they devoted to a good work? We can imitate them only by performing our duty as faithfully as they performed theirs; by heeding the light granted to us as faithfully as they heeded that which shone upon them; in short, by doing as they would have done had they lived in our day, and enjoyed our privileges and opportunities. Our responsibility is greater than was that of our ancestors. We are accountable for the light which they received, and which was handed, down as an inheritance for us, and we are also accountable for the additional light which is now shining upon us from the sure word of prophecy. The truth that has convinced the understanding or convicted the soul, by whatever means it may have been given, will judge us at the last great day. No one will be condemned because he did not believe that which was never presented to his understanding or urged upon his conscience. Said Christ of the unbelieving Jews: "If I had not come, and spoken unto them, they had not had sin; but now they have no cloak for their sin." {ST, September 6, 1883 par. 5} [ST, September 6, 1883 par. 6] The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from God's word, his Spirit pleaded for the last time with many in that assembly. Had not this appeal been presented to their understanding, their sin had not been so great. But the truth had stood forth in direct and unmistakable contrast with error; therefore their rejection of it sealed their condemnation. {ST, September 6, 1883 par. 6} [ST, September 6, 1883 par. 7] The emperor decides that he will not step out of the royal path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he will uphold the papacy, with all its cruelty and corruption. With this decision, his day of mercy forever ended. {ST, September 6, 1883 par. 7} [ST, September 6, 1883 par. 8] As Pilate, centuries before, had permitted pride and love of popularity to close his heart against the world's Redeemer; as the trembling Felix bade the messenger of truth, "Go thy way for this time; when I have a convenient season, I will call for thee;" as the proud Agrippa confessed, "Almost thou persuadest me to be a Christian," yet turned away from the Heaven-sent message,--so had Charles Fifth, yielding to the dictates of worldly pride and policy, refused his last call from God. {ST, September 6, 1883 par. 8} [ST, September 6, 1883 par. 9] Charles had announced his decision in the case of Luther without previous consultation with the diet. This hasty and independent act of the youthful emperor excited the displeasure of that august body. Two opposite parties at once appeared. Several of the pope's adherents demanded that Luther's safe-conduct should not be respected. "The Rhine," they said, "should receive his ashes, as it had received those of John Huss a century ago." In after years it was a cause of regret to Charles that he did not act upon this base proposition. "I confess," he said toward the close of his life, "that I committed a great fault by permitting Luther to live. I was not obliged to keep my promise with him; that heretic had offended a Master greater than I,-- God himself. I might and I ought to have broken my word, and to have avenged the insult he had committed against God. It is because I did not put him to death, that heresy has not ceased to advance. His death would have stifled it in the cradle." So great was the darkness which came upon the mind that had willfully rejected the light of truth. {ST, September 6, 1883 par. 9} [ST, September 6, 1883 par. 10] The proposition of the Romanists excited great alarm among the friends of the Reformer. And even one of his inveterate enemies, a duke of Saxony, denounced the infamous suggestion, affirming that the German princes would not tolerate the violation of a safe-conduct. "Such perfidy," he said, "befits not the ancient good faith of the Germans." Other princes also, who were attached to the Roman Church, supported this protest, and the peril that threatened the life of Luther gradually disappeared. {ST, September 6, 1883 par. 10} [ST, September 6, 1883 par. 11] Two days were spent by the diet in the deliberation upon the proposition of the emperor. Rumors of the designs against Luther were widely circulated, causing great excitement throughout the city. The Reformer had made many friends, who, knowing the treacherous cruelty of Rome toward all that dared expose her corruptions, resolved that he should not be sacrificed. More than four hundred nobles pledged themselves to protect him. Not a few openly denounced the royal message as evincing a weak submission to the controlling power of Rome. On the gates of houses and in public places, placards were posted, some condemning and others sustaining Luther. On one of them were written merely those significant words of the wise man: "Woe to thee, O land, when thy king is a child." The popular enthusiasm in Luther's favor throughout all Germany convinced both the emperor and the diet that any injustice shown him would endanger the peace of the empire, and even the stability of the throne. {ST, September 6, 1883 par. 11} [ST, September 6, 1883 par. 12] There were many who loved and honored the Reformer, and wished to secure his safety, while at the same time they were desirous not to break with the Roman power. Hoping to accomplish this object, the German princes came in a body to the emperor to request time for further efforts for a reconciliation. "I will not depart from what I have determined," said he; "I will authorize no one to have any official communication with Luther." "But," he added, "I will allow the man three days' consideration, during which time any one may exhort him privately as he may think fit." {ST, September 6, 1883 par. 12} [ST, September 6, 1883 par. 13] Many of the Reformer's friends hoped that a private conference would prove successful. But the Elector of Saxony, who knew Luther better, felt assured that he would stand firm. In a letter to his brother, Duke John of Saxony, Frederic expressed his anxiety for Luther's safety, and his own willingness to undertake his defense. "You can hardly imagine," he continued, "how I am beset by the partisans of Rome. If I were to tell you all, you would hear strange things. They are bent upon his ruin; and if any one evinces the least interest in his safety, he is instantly cried down as a heretic. May God, who forsaketh not the cause of the righteous, bring the struggle to a happy issue." {ST, September 6, 1883 par. 13} [ST, September 6, 1883 par. 14] Frederic maintained a studied reserve toward the Reformer, carefully concealing his real feelings, while at the same time he guarded him with tireless vigilance, watching all his movements and all those of his enemies. But there were many who made no attempt to conceal their sympathy. Princes, barons, knights, gentlemen, ecclesiastics, and common people surrounded Luther's lodgings, entering and gazing upon him as though he were something more than human. Even those who believed him to be in error could not but admire that nobility of soul which led him to peril his life rather than violate his conscience. {ST, September 6, 1883 par. 14} [ST, September 20, 1883 par. 1] September 20, 1883 Proposed Compromise With Luther. - By Mrs. E. G. White. - No sooner had the consent of the emperor been obtained, than an attempt was made to effect a compromise with Luther. The archbishop of Treves, a staunch Romanist and an intimate friend of the Elector Frederic, undertook the office of mediator. The Reformer was summoned to the residence of this prelate, where were assembled several dignitaries of the church, with secular nobles and deputies, among the rest one Cochlaeus, who was there simply as a spy for the pope's legate. {ST, September 20, 1883 par. 1} [ST, September 20, 1883 par. 2] The spokesman of the company was himself desirous of a reformation in the church, and was therefore favorably disposed toward Luther. With great kindness he addressed the Reformer, assuring him that all the princes present were in earnest to save him, but if he persisted in setting up his own judgment against that of the church and the councils, he would be banished from the empire, and would then have no shelter. {ST, September 20, 1883 par. 2} [ST, September 20, 1883 par. 3] To this appeal Luther made answer: "It is impossible to preach the gospel of Christ without offense. Why, then, should any such fear separate me from the Lord and that divine word which alone is truth? No; rather will I give up body, blood, and life itself." {ST, September 20, 1883 par. 3} [ST, September 20, 1883 par. 4] Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. "I consent," said he in reply, "with all my heart, to the emperor, the princes, and even the humblest Christian's examining and judging of my writings; but on one single condition; namely, that they take God's word for their guide. Men have nothing to do but render obedience to that. My conscience is in dependence upon that word, and I am the bounden subject of its authority." {ST, September 20, 1883 par. 4} [ST, September 20, 1883 par. 5] The company soon broke up and withdrew. Two or three remained, however, greatly desiring to accomplish their object. But Luther was firm as a rock. "The pope," said he, "is no judge in things pertaining to the word of the Lord. It is the duty of every Christian to see and understand how to live and die." {ST, September 20, 1883 par. 5} [ST, September 20, 1883 par. 6] The failure of this effort was communicated to the diet by the archbishop of Treves. The surprise of the young emperor was equaled only by his indignation. "It is high time," he said, "to put an end to this business." The archbishop pleaded for two days more, and all the diet uniting in the request, the emperor consented, much against the will of the legate. {ST, September 20, 1883 par. 6} [ST, September 20, 1883 par. 7] Another effort was made to effect a compromise. Cochlaeus was ambitious to accomplish what kings and prelates had failed to do. Dining with Luther at his hotel, he in a friendly manner urged him to retract. Luther shook his head. Several persons at the table expressed their indignation that the papists, instead of convincing Luther by arguments, should seek to control him by force. Cochlaeus then offered to dispute with him publicly, provided he would forego his safe-conduct. A public discussion was what Luther most desired; but he well knew that to forego his safe-conduct would be to imperil his life. The guests suspected that the proposition of Cochlaeus was a stratagem of popery for delivering Luther into the hands of those who sought his destruction, and in their indignation they seized the terrified priest, and hurled him out of doors. {ST, September 20, 1883 par. 7} [ST, September 20, 1883 par. 8] The archbishop of Treves desired another interview, and invited to supper the persons who attended the previous conference, hoping that in the midst of familiar intercourse the parties would be more disposed to a reconciliation. These repeated efforts to move Luther from his steadfastness remind one of Balak conducting Balaam from one point to another, in the vain hope that he might be induced to change the blessing of Israel into a curse. The bishop succeeded no better than did the king of Moab. Human applause and the fear of man were alike powerless to shake the Reformer's decision. He was sustained by a divine power. {ST, September 20, 1883 par. 8} [ST, September 20, 1883 par. 9] Still another trial was made. Two officials of high rank, one of whom had manifested much affection for Luther, called upon him at his hotel. The elector sent two of his counselors to be present at this interview. The two first mentioned were desirous, at any sacrifice, to prevent the great division that seemed about to rend the church. Earnestly they entreated Luther to commit the matter to their hands, assuring him that it should be settled in a Christian spirit. {ST, September 20, 1883 par. 9} [ST, September 20, 1883 par. 10] "I answer at once," said Luther, "I consent to forego my safe-conduct, and resign my person and my life to the emperor's disposal; but as to the word of God . . . . Never!" One of Frederic's counselors then stood up and said to the envoys, "Is not that enough? Is not such a sacrifice sufficient?" and after protesting that he would hear no more, he withdrew. {ST, September 20, 1883 par. 10} [ST, September 20, 1883 par. 11] The two envoys did not even yet understand the inflexible firmness of the man with whom they had to deal. Thinking that they could more easily succeed with him alone, they seated themselves by his side, and again urged him to submit to the diet. He met these solicitations as Christ met his great adversary,--with the word of God. Said Luther, "It is written, 'Cursed is he that trusteth in man.'" They pressed him more and more, until Luther, weary and disgusted, arose and signified to them to retire, saying, "I will allow no man to exalt himself above God's word." {ST, September 20, 1883 par. 11} [ST, September 20, 1883 par. 12] At evening they returned with a new proposition,--a general council. They asked him only to consent to the proposition, without entering into details. "I consent," said he, "but on condition that the council decide according to the Holy Scriptures." {ST, September 20, 1883 par. 12} [ST, September 20, 1883 par. 13] Thinking that this would of course be accepted, they hastened joyfully to the archbishop of Treves, and informed him that Dr. Luther would submit his writings to the judgment of a council. {ST, September 20, 1883 par. 13} [ST, September 20, 1883 par. 14] The archbishop was on the point of communicating the glad tidings to the emperor when a doubt crossed his mind. He had found Luther so firm and confident in his faith, that he decided it would be safest to hear the statement from his own lips. He accordingly sent for him. {ST, September 20, 1883 par. 14} [ST, September 20, 1883 par. 15] "Dear Doctor," said the archbishop with much kindness, "my doctors assure me that you consent to submit your cause without reserve to the decision of a council." {ST, September 20, 1883 par. 15} [ST, September 20, 1883 par. 16] "My lord," said Luther, "I can endure anything except to abandon the Holy Scriptures." {ST, September 20, 1883 par. 16} [ST, September 20, 1883 par. 17] The archbishop saw that his messengers had not fully explained the facts. Never would Rome give her consent to a council which should take the inspired word alone for its guide. "Well then," said the venerable prelate, "let me hear your own remedy for the evil." {ST, September 20, 1883 par. 17} [ST, September 20, 1883 par. 18] Luther was silent for a moment. Then he spoke with respect and great solemnity: "I know of none but what is found in the counsel of Gamaliel: 'If this counsel or this work be of men, it will come to naught. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God!' Let the emperor, the electors, and the States of the empire, return that answer to the pope." {ST, September 20, 1883 par. 18} [ST, September 20, 1883 par. 19] The archbishop was at last convinced that further effort was useless. Luther had set his feet upon the sure foundation, and he could not be moved. {ST, September 20, 1883 par. 19} [ST, September 20, 1883 par. 20] The Reformer was convinced that there was nothing to be gained by a longer stay at Worms. Before retiring from the presence of the archbishop he said, "My lord, I beg you to request his majesty to send me the safe-conduct necessary for my return whence I came." {ST, September 20, 1883 par. 20} [ST, September 20, 1883 par. 21] "I will attend to it," said the archbishop, and they parted. {ST, September 20, 1883 par. 21} [ST, September 20, 1883 par. 22] Luther had refused to exchange the yoke of Christ for the yoke of popery. This was his only offense; but it was sufficient to imperil his life. The attention of the whole empire had been directed to this one man, and all their threats and entreaties had failed to shake his fidelity to God and his word. Luther had not without help maintained his steadfastness. A greater than Luther was with him, controlling his mind, sanctifying his judgment, and imparting to him wisdom in every hour of peril. {ST, September 20, 1883 par. 22} [ST, September 20, 1883 par. 23] Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But Luther's unwavering firmness under the iron hand of the pope was the means of emancipating the church and beginning a new and better era. The influence of this one man, who had dared to think and act for himself in religious matters, was to affect the church and the world not only in his own time, but to all future generations. His firmness and fidelity would strengthen all who should pass through a similar experience, to the close of time. This was the work of God. Luther's defense before the diet of Worms was one of the grandest scenes recorded in history. The power and majesty of God stand forth above the counsel of men, above the mighty power of Satan. {ST, September 20, 1883 par. 23} [ST, September 20, 1883 par. 24] Shortly after Luther's return to his hotel, two high officers of State, accompanied by a notary, presented themselves. The imperial chancellor addressed him, stating that the emperor, the electors and princes, having vainly exhorted him, his imperial majesty, as defender of the Catholic faith, found himself compelled to resort to other measures. He commanded Luther to return home in the space of twenty-one days, and on the way to refrain from disturbing the public peace by preaching or writing. {ST, September 20, 1883 par. 24} [ST, September 20, 1883 par. 25] Luther was aware that this message would speedily be followed by his condemnation. He answered mildly, "It has happened unto me according to the will of the Eternal. Blessed be his name!" He continued: "And first I humbly, and from the bottom of my heart, thank his majesty, the electors, princes, and States of the empire, that they have given me so gracious a hearing. I neither have, nor ever have had, a wish but for one thing; to wit, a reformation of the church according to the Holy Scriptures. I am ready to do or to suffer all things for obedience to the emperor's will. Life or death, honor or dishonor, I will bear. I make but one reservation, the preaching of the gospel; for, says St. Paul, the word of God is not to be bound. - {ST, September 20, 1883 par. 25} [ST, September 27, 1883 par. 1] September 27, 1883 Walk in the Light. ï¼»ADDRESSED TO THOSE ASSEMBLED AT THE CAMP-MEETING AT SAN JOSE, CAL, AND READ UPON THE CAMP-GROUND, FRIDAY MORNING, SEPT. 14.ï¼½ - By Mrs. E. G. White. - The present is a time of dense darkness to the world; but the true light is shining, and God, in his great mercy, has permitted us to behold its brightness and to walk in its guiding rays. We are favored above any other people upon the earth. Our spiritual blessings are more and greater than have been granted to the church in any previous age. {ST, September 27, 1883 par. 1} [ST, September 27, 1883 par. 2] What makes me tremble for the professed believers in present truth, is the fact that they do not appreciate the light, and follow its guidance. With all our opportunities for spiritual advancement, we are not, as a people, wise, humble, and holy. As the Lord caused the pillar of fire to shine upon ancient Israel, so has he shed upon us the light of his truth. He requires us, as rational, accountable beings, to walk in the light. If we refuse to do this, our light will become darkness, and the darkness will be in proportion to the light rejected. {ST, September 27, 1883 par. 2} [ST, September 27, 1883 par. 3] We are living in the time when Christ is about to close his work of mediation in our behalf. All should now closely examine their hearts to see whether they are in the faith. Instead of indulging doubt and unbelief, they should humble themselves before God, cultivate faith in his word and his work, and labor earnestly for the salvation of souls. It is no time now for caviling, dissension, and disunion. Where these exist, we may know that self is not dead. Those who have received the truth into the heart will be so filled with joy and gratitude, and so absorbed in the desire that others may share its great blessings, that they will lose sight of petty doubts and evil surmisings. In their disinterested labor for the salvation of souls, they forget self and selfish interests. Instead of acting the part of Judas the betrayer, or of Peter when he denied his Lord, they earnestly seek to follow the example of Christ, and carry forward the work which he came on earth to do. {ST, September 27, 1883 par. 3} [ST, September 27, 1883 par. 4] When I think how strong we might be if we would take hold of the strength of the Mighty One, and then see how weak we are, because we do not claim the promises of God, my soul cries out in anguish, "Spare thy people, O Lord, and give not thine heritage to reproach;" "wherefore should they say among the people, Where is their God?" {ST, September 27, 1883 par. 4} [ST, September 27, 1883 par. 5] There are among us many who profess the truth, but who refuse to be crucified with Christ. The Author of our salvation labored and suffered for us. His whole life was one long scene of toil and privation. He could have done as many of his professed followers choose to do; he could have passed his days on earth in ease and plenty, and appropriated to himself all the pleasures and enjoyments of this life. But he sought not his own comfort or gratification; he lived to do good, to save others from shame, suffering, and ruin. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." {ST, September 27, 1883 par. 5} [ST, September 27, 1883 par. 6] Can those who are partakers of this great salvation, who are objects of this wondrous condescension, this infinite love, cherish one feeling of dissatisfaction or indulge one murmuring thought, because they are not free from trials, toils, and conflicts? Do we desire a better portion in this life than was given to our Lord? Can we not yet comprehend the great privileges which are ours through the grace of Christ? If Jesus had not died as our sacrifice, and risen again as our Mediator, we could never have known peace, never have felt joy; we must have experienced the horrors of darkness and the miseries of despair. Then let only praise and gratitude to God be the language of our hearts. All our lives we have been partakers of his heavenly benefits, recipients of the blessings of Christ's atonement; therefore it is impossible for us to conceive the hopeless state of ignorance and misery into which we had fallen and from which the Saviour raised us. When we feel the pains, the sorrows, the bereavements to which we are all subject, we should not, by one murmuring word or thought, dishonor our Redeemer. In the hour of trial and affliction let us consider that we cannot tell how much greater our sufferings would be, had we not a compassionate Saviour; we cannot determine how much less we suffer than our sins deserve. {ST, September 27, 1883 par. 6} [ST, September 27, 1883 par. 7] Oh that we might, as a people, seek the Lord as never before! Oh that we might renounce our sins, break down our pride, and with contrition of soul cast ourselves unreservedly upon Christ, believing that he accepts us just now, not because we are worthy, but because he died for us. God grant that all who have named the name of Christ may depart from iniquity! All that God could do for us has been done. Jesus is now looking upon the people for whom he suffered and died, and is saying, What more can I do for my vineyard than I have already done? Can we wish to be free from trials and reproach for the truth's sake? Can we look upon Him whom our sins have pierced, and not be willing to share his humiliation? {ST, September 27, 1883 par. 7} [ST, September 27, 1883 par. 8] Our sins mingled the bitter cup which he drank in our stead, that he might put to our lips the cup of blessing. He endured the cross, despising the shame, that he might reconcile us to God, that whosoever would come unto him might take of the water of life freely. In view of the cross of Christ, can you, my brethren and sisters, wish or expect to enter his kingdom in any other way than through much tribulation? We have a work to do which we have neglected. We do not love to follow where Jesus leads the way. Our Heavenly Father requires of his church and people according to the grace and truth given them; and his requirements are just and right. All these must be fully met, or in the Judgment they will condemn the transgressor. {ST, September 27, 1883 par. 8} [ST, September 27, 1883 par. 9] All who profess Christ are accountable for the talents committed to their trust. Christians must stand on that elevated ground which the truth has for ages been preparing for them. To meet the mind of the Spirit of God, we must exhibit to the world, in character and works, that union with Christ which is in accordance with the light of sacred truth now shining upon us. It is not the lack of knowledge and understanding that at the last day will condemn Seventh-day Adventists, and banish them from the presence of the Lord; but it is the truth that has reached the understanding, the light that has illuminated the soul, which will witness against us, if we turn away and refuse to be led by it. If we were blind, we would have no sin; but the Lord has given us great light, sacred truth has been unfolded to our understanding; yet we have not been wise unto salvation, we have not advanced in knowledge and true holiness according to the light and truth which has been bestowed upon us. {ST, September 27, 1883 par. 9} [ST, September 27, 1883 par. 10] God has been very merciful to you, my brethren and sisters in California. Great light has been shining upon you; but you have a great work to do for yourselves before you can share largely of his blessing. Many are seeking to smooth over and excuse sin, instead of striving, with all their hearts, to put it away. Such must be thoroughly transformed in character and in life. When they seek earnestly to meet the high standard of the Bible, then will the Lord be to them a present help in every time of need. But how few will bear the test when examined by the light which God has given them. A deeper heart-work must be experienced by many, or they will drift into the deceptions of Satan. Their works must be wrought in God. {ST, September 27, 1883 par. 10} [ST, September 27, 1883 par. 11] Oh that my dear brethren and sisters would make sure work for eternity! There is no hope, no remedy, except in confessing and forsaking our sins, and with full purpose of heart turning unto the Lord. {ST, September 27, 1883 par. 11} [ST, September 27, 1883 par. 12] The time has come for us to take advance steps. We should beware lest a selfish, covetous spirit shut out the blessing of God. The Lord calls upon us to give of our means to support his cause. He requires more of us than merely the payment of the tithe. The message is to go forth, "Sell that ye have, and give alms." Those who have large farms should begin to cut down their possessions. There is earnest work to do for God, and we are far behind his opening providence. Recall all the mercies and blessings that the Lord has bestowed upon you, and consider that he has made you stewards of his goods: Then let each one examine himself and see if he is honoring the Lord with his substance. We should come before him with both thank-offerings and sin-offerings. Our obligation to God is endless. His work must not languish for want of means. His claims must be met first, at whatever cost or sacrifice. It is time for those who have large possessions to cut down the principal, that God's work may be extended in foreign lands. Throughout our own country also there are fields that have not yet been entered, and where the truth should be proclaimed. {ST, September 27, 1883 par. 12} [ST, September 27, 1883 par. 13] John Wesley once preached a powerful sermon on the use of money. He laid down three rules: "Make all you can; save all you can; give all you can." To acquire and not save is improvidence. To hoard up money, adding land to land, and house to house, is covetousness and idolatry. To make and to save in order to give in support of the cause of God, is obeying the command of Christ, "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." {ST, September 27, 1883 par. 13} [ST, September 27, 1883 par. 14] Those who have not hitherto felt the claims that God has upon them, should now begin to act. God calls for all to act a part in the closing work for sinners. Let every needless ornament, every extravagance, every selfish indulgence, be given up, and let all these little outgoes, these tiny streams, flow into the Lord's treasury. Let us remember continually what Jesus has done for us. He for our sakes became poor, that we through his poverty might be made rich. Let us do our duty faithfully, and then trust ourselves and all we have to the hands of God. He wants not only ours but us. None can render effectual service unless they do the work he has left for them to do, and then leave the result wholly with him. {ST, September 27, 1883 par. 14} [ST, September 27, 1883 par. 15] Oh that those to whom have been intrusted so great and solemn truths would manifest corresponding faith! They should trust their work in the Lord's hands, pleading upon their knees for wisdom and guidance, and then, instead of taking the burden all back, and seeking to plan and execute in their own strength, and groaning because they are overburdened, let them leave it with the Lord. Amid a life of constant activity they will thus find rest to their souls. That which they trust with him they are not to fret and worry about. Those who really trust in God will find the rest he has promised, will find his yoke easy and his burden light. {ST, September 27, 1883 par. 15} [ST, September 27, 1883 par. 16] If the Lord had a company of workers who would rely wholly upon him, he would accomplish a great work through them. One could chase a thousand, and two put ten thousand to flight. The Lord is a mighty helper. If we trust in him, we shall have rest and peace. The language of the soul should be that of joy and gratitude. If we have dark chapters in our experience, let us not keep their memory fresh by repetition. Forgetting the things that are behind, let us press forward to the things that are before. Cultivate only those thoughts and feelings which produce gratitude and praise. If you have been wronged, forget it, and think only of the great mercy, the loving-kindness, the inexpressible love of Jesus. Learn to praise rather than to censure. If you meet with insult and abuse, do not become discouraged, for Jesus met the same. Go forward, doing your work with fidelity. Store the mind with the precious promises of God's word, and hold sweet communion with him by frequently repeating them. Cease fretting, cease murmuring, cease finding fault, and make melody to God in your hearts. Think of everything you have to be thankful for, and then learn to praise God. "Whoso offereth praise glorifieth God." {ST, September 27, 1883 par. 16} [ST, September 27, 1883 par. 17] If all our mourning, and fretting, and complaining were presented before us as written in the book of records, what a sight would we behold! How astonished we would be to see and understand our real thoughts and feelings-- naught but unhappy complainings. {ST, September 27, 1883 par. 17} [ST, September 27, 1883 par. 18] I entreat you never to utter one word of complaint. Weave into the warp and woof of your experience the golden threads of gratitude. Contemplate the better land, where tears are never shed, where temptations and trials are never experienced, where losses and reproaches are never known, where all is peace, and joy, and happiness. Here your imagination may have full scope. These thoughts will make you more spiritually minded, will imbue you with heavenly vigor, will satisfy your thirsty soul with living water, and will impress upon your heart the seal of the divine image. You will be filled with hope and joy in believing, and the Comforter will abide with you forever. - {ST, September 27, 1883 par. 18} [ST, October 4, 1883 par. 1] October 4, 1883 Christian Privileges and Duties. - By Mrs. E. G. White. - It is the privilege of every soul to seek and find peace in Christ. Yet this peace is granted only upon conditions. We must surrender our own ways and wills and plans, and thus put off the grievous yoke which we have bound upon our own necks, and we must take upon us the yoke of Christ, which will bring rest to our souls. "Learn of me," says the Divine Teacher; "for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." {ST, October 4, 1883 par. 1} [ST, October 4, 1883 par. 2] We each need to learn in the school of Christ; and it is because we are not more humble and diligent students that we are so slow to manifest meekness and lowliness of heart. It is only when we cherish these precious graces that peace and rest can abide in the soul. Only the humble and contrite ones find shelter in the promises of God; only these obtain a saving knowledge of the Scriptures, and a rich experience in trusting God and obeying his precepts. In our own strength we are indeed feeble; but in the strength of our Redeemer we may be strong. In the midst of tumult we may have quietness and peace. We must believe in him, even though darkness envelop the soul; we must work from principle, rather than from feeling. By this continual, unwavering trust, Satan is baffled and disappointed. Says the psalmist, "Thou through thy commandments hast made me wiser than mine enemies." "Thy word is a lamp unto my feet, and a light unto my path." {ST, October 4, 1883 par. 2} [ST, October 4, 1883 par. 3] If we would maintain our fidelity to God, in this time of danger and deception, we must constantly rely upon the power of Christ. We must be often before God in prayer, holding every emotion and every passion in calm subjection to reason and conscience, banishing all unholy imaginings, bringing every thought into captivity to the obedience of Christ. By earnest prayer and living faith we can resist the assaults of Satan, and keep our hearts unspotted from pollution. {ST, October 4, 1883 par. 3} [ST, October 4, 1883 par. 4] The strongest temptation is no excuse for sin. However great the pressure brought to bear upon the soul, transgression is our own act. It is not in the power of earth or hell to compel any one to sin. The will must consent, the heart must yield, or passion cannot overbear reason, nor iniquity triumph over righteousness. {ST, October 4, 1883 par. 4} [ST, October 4, 1883 par. 5] I appeal to you who profess to be followers of Christ to depart from all iniquity. You must do this, if you would represent the truth as it is in Jesus. God wants whole-hearted, thorough-going men. These only can stand the test of the Judgment. If those who have received the light were but true to their trust, what a flood of light would be poured upon the world! But how is it, not only with the members of the church, but with those who stand as ministers of the gospel? Do their habits and experience correctly represent the purity and simplicity of a holy, cross-bearing life? {ST, October 4, 1883 par. 5} [ST, October 4, 1883 par. 6] The true toilers in the Lord's vineyard will be men of prayer, of faith, of self-denial,--men who hold in restraint the natural appetites and passions. These will, in their own lives, give to the world evidence of the power of the truth which they present to others; and their labors will not be without effect. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." "And he that reapeth receiveth wages, and gathereth fruit unto life eternal." {ST, October 4, 1883 par. 6} [ST, October 4, 1883 par. 7] Fellow-workers for Christ, time is short; we have no moments to idle away. Are you watching for souls as they that must give an account, or are you yourselves drowsy, ease-loving, and lukewarm? Have you a living faith? Are you every day increasing in the knowledge of Christ? Do you possess practical godliness, Christian meekness, and deep love for the souls for whom Christ died? Search the Scriptures. Do not depend upon the little knowledge which you already have. Pray for clearer light. Dig for the precious gems of truth as for hid treasure. Thus will you be enabled to bring forth from the storehouse of God things new and old. {ST, October 4, 1883 par. 7} [ST, October 4, 1883 par. 8] In this age of conflicting doctrines, when fables abound, and there is so much sensational preaching on the one hand, and so great formality on the other, it is a difficult matter to arouse the people. Our only hope of success is to reach them through God. We must give evidence of earnestness, zeal, and devotion commensurate to the importance and solemnity of our work. There should be no exaltation of self. We are not to call attention to the instrument, but to present Christ and the sacred truths that are to test the people of God. If these truths sanctify our own hearts, if they purify and ennoble our own characters, we shall be living epistles, known and read of all men. {ST, October 4, 1883 par. 8} [ST, October 4, 1883 par. 9] The ambassadors of Christ must learn where their strength lies. They must themselves drink of the living water, before they can guide others to the fountain. We must learn by experience what it is to lean upon the arm of our Beloved. There is no evil more fatal to the prosperity of the church than the influence of professed teachers and ministers of the gospel who are deficient in Christian experience, in faith, self-denial, self-control, and in the tact and energy essential for skillful warfare. {ST, October 4, 1883 par. 9} [ST, October 4, 1883 par. 10] My brethren, you should be constant learners in the school of Christ, obtaining from the heavenly Teacher precious lessons to impart to others. You have lost much in your labors because you have not constantly felt the necessity of vital connection with God. There is earnest solemn work to do in every branch of the cause of Christ. You need the Spirit and power of God, that your testimony, like a sharp, two-edged sword, may cut to the heart of those who hear. {ST, October 4, 1883 par. 10} [ST, October 4, 1883 par. 11] The faithful witnesses for Christ will keep themselves unspotted from the world. Those who seek to be popular with the world, will not love the testimony of the Spirit of God. They are not sanctified through the truth; and after a brief period of half-hearted service, they will make a decided move toward uniting with the enemies of God. They reject the light, and it is withdrawn from them. In time it will be seen that they are in utter darkness. {ST, October 4, 1883 par. 11} [ST, October 4, 1883 par. 12] Many retain a form of godliness and a connection with the church, when they bring no strength, help, or blessing to the church. They seek to make the narrow way broad and pleasant for the multitude to walk in. Such are destitute of spiritual eyesight. They have put out their own eyes, and they stumble at every step. The word of God has not widened the narrow way; and if the half-hearted and pleasure-loving choose a path where they need not bear the cross or suffer tribulation, they are in a path where the Saviour did not walk. {ST, October 4, 1883 par. 12} [ST, October 4, 1883 par. 13] In all parts of our country, during the summer and autumn, large companies assemble in the tented grove, to worship God and to listen to words of warning and instruction from his servants. Great privileges are afforded by these yearly convocations. The Lord Jesus himself comes up to the feast. We have a precious opportunity to humble our hearts before God, and to become settled and grounded in the truth. Are these opportunities wisely improved? They will prove to us either a savor of life unto life or of death unto death. After these seasons are over, and those who met together have returned to their homes, will they be prepared to let their light shine forth to the world? Will their works correspond with the faith which they profess? If we continue to love the world, to have fellowship with the works of darkness, or to find pleasure in unrighteousness, then we have put the stumbling-block of our iniquity before our face, and have set up idols in our hearts. If we do not heed the word of the Lord, "Come out from among them, and be ye separate, and touch not the unclean," we are in a worse condition than if we had not listened to the words of truth. {ST, October 4, 1883 par. 13} [ST, October 4, 1883 par. 14] The Scriptures clearly set before us the high and holy position which we should occupy as sons and daughters of God. If all who attend the camp-meetings would seek earnestly to attain this position, and would receive the spiritual benefit which it is their privilege to receive, they would be prepared to do good when they return home. If the love of Christ is kindled afresh in their own hearts, if they have drank anew from the heavenly fountain, their cheerful testimonies and their prayers, sent up in faith, will be as great a help to the church as ministerial labor. The Spirit of God will come into their meetings, and the hearts of believers will say, It is good to be here. {ST, October 4, 1883 par. 14} [ST, October 4, 1883 par. 15] Every church, be it large or small, should be taught not to depend on ministerial labor. Therefore, fellow-Christians, there is the greater need that you kindle your tapers at the divine altar, that the light may shine forth to all around. However weak you may be, you can become a help and blessing to others, if you will keep your own souls in the love of God, and search the Scriptures for a clear understanding of the truth. It is not only your privilege but your duty to grow in grace and in the knowledge of the truth. You may rejoice in a living Saviour, and may show to all connected with you that he is the center of your affections and your hopes. {ST, October 4, 1883 par. 15} [ST, October 4, 1883 par. 16] Would that all might view this matter of daily, practical Christianity as it has been presented to me; would that they could see what we might be in spiritual power, and what we are because we neglect the light which God has given us! Many will have to combat intellectual slothfulness and spiritual stupor, before they can be a blessing to themselves or to their fellow-men. We are living under the most solemn message of warning ever given to our world. We are altogether too near the closing scenes of this world`s history to be inattentive, to occupy a neutral position. It behooves us now to be wide awake, ready for every good work, ready to give a reason for the hope that is in us. {ST, October 4, 1883 par. 16} [ST, October 4, 1883 par. 17] Brethren, you must come closer, closer to the bleeding side of Jesus. Instead of yielding to every passing influence, seek earnestly to know the truth, and then endeavor to form a character consistent therewith. Seek to be like Christ, meek and lowly of heart, and, like him, be resolute also; in principle be firm as a rock; be pure, sincere, and holy. Be ever cheerful, humble, grateful. Keep yourselves separate from the spirit and influence of the world. Let not sin find a sanction in your position. Give no occasion for evil-doers even to imagine that they have your sympathies. Let not irreligion find in your lax principles a pretext to excuse itself. {ST, October 4, 1883 par. 17} [ST, October 4, 1883 par. 18] God calls upon you to be zealous and repent of your half-heartedness. Strive to walk wisely, in a perfect way. Begin and end each day with earnest prayer and close self-examination. Compare your life and character with the law of God, mark where its precepts condemn you, and set to work at once to correct the wrong by repentance toward God, and faith in our Lord Jesus Christ. Wash your robes of character, and make them white in the blood of the Lamb. Let your words be well chosen. Put away all lightness, trifling, and irreverence. {ST, October 4, 1883 par. 18} [ST, October 4, 1883 par. 19] Those who really desire to advance in the divine life will cherish every ray of light, and heed every warning given by the servants of God. The Holy Spirit admonishes those who preach the gospel, "Reprove, rebuke, exhort, with all long-suffering and doctrine." If the Lord has given this command, there is certainly a work of reproving, rebuking, warning, and correction to be done. Let all be careful, then, how they allow their hearts to rise up against the reproofs of God through his servants; for in so doing they rise up against God. {ST, October 4, 1883 par. 19} [ST, October 4, 1883 par. 20] Like the Pharisees of old, the self-deceived, the self-sufficient, the self-righteous, refuse to be warned. The Lord points out their dangers, but they do not heed his voice. As they assimilate to the world, they become the friends of evil-doers. While God reproves the transgressor, they feel inclined to excuse and encourage him. Thus they say to the sinner, It shall be well with thee. Such persons call good evil, in that they oppose and denounce those who faithfully deliver the messages of warning and reproof committed to them of God. They call evil good by extolling those who have no reproofs to bear and no warnings to give, who pass along in a careless, indifferent spirit, excusing sin, and by their own course encouraging worldliness and backsliding. All these are sanctioning a deception which has proved the ruin of many. The blood of souls is upon them. Their course is more offensive to God than is that of the open sinner. Anciently, the Lord always had among his people faithful prophets, whom, he sent to reprove sin. He has never removed these from his church. Those who rise up against warning and reproof, and seek by their jests, their smart speeches, or their deceptions, to make of no effect the plain words of reproof prompted by the Spirit of God, will find, in the great day of final reckoning, an account against them which they will not wish to meet. {ST, October 4, 1883 par. 20} [ST, October 4, 1883 par. 21] To be a Christian is to be Christ-like, a man of faith, a man of principle. The Christians most serviceable in the church are those whose convictions are so firm, whose characters are so strong, that nothing can sway them from their faith or deter them from their duty. As a people, we are altogether too much like the world. We are not the separate, holy people that God requires us to be. When we come up to the high standard of God`s law, then shall we be indeed the light of the world. {ST, October 4, 1883 par. 21} [ST, October 4, 1883 par. 22] The professed church of Christ has wandered from her privilege, her duty, and her God. Like ancient Israel, she has forsaken the covenant, and joined herself in harmony with the world. Pride, luxury, and pleasure are invited into the sanctuary, and her holy places are defiled. Those who have pledged their allegiance to God, enjoy the company and spirit of his avowed enemies. Their choice determines their character. Strong is the Lord God who judgeth them. {ST, October 4, 1883 par. 22} [ST, October 4, 1883 par. 23] But, thank God, in every age he has had men who were not time-servers, men who would stand firm for the right, and risk all consequences. In the strength of God, Martin Luther fearlessly proclaimed the truths of the Bible. In vain earthly potentates sought to intimidate him. In vain they attempted to break his hold on God, and drive him to seek the favor of the pope or the protection of the emperor at the sacrifice of his faith. His one answer was, "God and the right will triumph." Neither men nor devils could silence him. Gold, ambition, honors, could not win him from his work of exposing error and declaring truth. In like manner Huss, Jerome, Ridley, and many others, counted not their own lives dear unto themselves that they might keep the testimony of Jesus. Amid torture and flames, amid dungeons and horrible deaths, these faithful standard-bearers held aloft the banner of the cross of Christ. {ST, October 4, 1883 par. 23} [ST, October 4, 1883 par. 24] We also, who are called to stand in these last trying days of peril and conflict, must be willing, for the truth's sake, to sacrifice our ease, our time, our reputation, yea, even life itself. At whatever cost, we must be true to principle and to God. {ST, October 4, 1883 par. 24} [ST, October 11, 1883 par. 1] October 11, 1883 Luther in the Wartburg. - By Mrs. E. G. White. - On the 26th of April, 1521, Luther departed from Worms. Threatening clouds overhung his path, yet as he passed out of the gate of the city, his heart was filled with joy and praise."Satan himself," said he, "kept the pope's citadel; but Christ has made a wide breach in it, and the devil has been compelled to confess that Christ is mightier than he." {ST, October 11, 1883 par. 1} [ST, October 11, 1883 par. 2] "The conflict at Worms," writes a friend of the Reformer, "resounded far and near; and as the report of it traversed Europe, from the northern countries to the mountains of Switzerland and the towns of England, France, and Italy, many seized with eagerness the mighty weapons of the word of God." {ST, October 11, 1883 par. 2} [ST, October 11, 1883 par. 3] Luther left, the city at ten o'clock, with the friends who had accompanied him to Worms. Twenty gentlemen on horseback surrounded the carriage, and a great crowd attended him beyond the walls. {ST, October 11, 1883 par. 3} [ST, October 11, 1883 par. 4] Upon the journey from Worms, he determined to write once more to the emperor, being unwilling to appear to him as a guilty rebel. "God is my witness, who knoweth the thoughts," said he, "that I am ready with all my heart to obey your majesty through good or evil report, in life or in death, with one exception--save the word of God, by which man liveth. In all the affairs of this life my fidelity shall be unshaken; for in these, loss or gain has nothing to do with salvation. But it is contrary to the will of God that man should be subject to man in that which pertains to eternal life. Subjection in spirituals is a real worship, and should be rendered only to the Creator." {ST, October 11, 1883 par. 4} [ST, October 11, 1883 par. 5] He also addressed to the States of the empire a letter of nearly the same purport, recapitulating what had transpired at Worms. This letter made a deep impression upon the minds of the German people. They saw that Luther had been treated with great injustice by the emperor and the higher clergy, and their feelings were strongly aroused against the arrogant assumptions of the papacy. {ST, October 11, 1883 par. 5} [ST, October 11, 1883 par. 6] Had Charles V. understood the real value of such a man as Luther to his empire, a man who would not be bought or sold, who would not sacrifice principle for friends or foes,--he would have cherished and honored instead of denouncing and proscribing him. {ST, October 11, 1883 par. 6} [ST, October 11, 1883 par. 7] Luther journeyed toward home, receiving, as he went, the most flattering attentions from all classes. Dignitaries of the church welcomed the monk upon whom the pope's curse rested, and secular officers honored the man who was under the ban of the empire. He decided to turn aside from the direct route, to visit Mora, his father's birthplace. His friend Amsdorff and a wagoner accompanied him, while the remainder of the party proceeded on their way to Wittenberg. After spending a day with his relatives, enjoying a peaceful rest in marked contrast to the turmoil and strife of Worms, he resumed his journey. {ST, October 11, 1883 par. 7} [ST, October 11, 1883 par. 8] As the carriage was passing a narrow defile, the travelers encountered five horsemen, completely armed and masked. Two of the men seized Amsdorff and the wagoner, while the other three proceeded to secure Luther. In profound silence they forced him to alight, threw a knight's cloak over his shoulders, and placed him upon an extra horse. Then the two in charge of Amsdorff and the wagoner released them, and the five all sprang into their saddles, and disappeared with their prisoner in the thick gloom of the forest. {ST, October 11, 1883 par. 8} [ST, October 11, 1883 par. 9] Through winding and intricate paths they made their way, now advancing and now retracing their steps in such a manner as effectually to elude pursuit. When night fell, they struck into a new road, and swiftly and silently pressed forward, through dark, almost untrodden forests, to the mountains of Thuringia. Here, on a lofty summit, reached only by a steep and difficult ascent, stood the castle of Wartburg. Within the walls of this isolated stronghold, Luther was conducted by his captors, and the heavy gates closed after him, effectually shutting him from the sight and knowledge of the world without. {ST, October 11, 1883 par. 9} [ST, October 11, 1883 par. 10] The Reformer had not fallen into the hands of enemies. A vigilant eye had followed his movements, and as the storm was about to burst upon his defenseless head, a true and noble heart had resolved upon his rescue. It was plain that Rome would be satisfied with nothing short of his death; only by concealment could he be preserved from the jaws of the lion. {ST, October 11, 1883 par. 10} [ST, October 11, 1883 par. 11] Upon Luther's departure from Worms, the papal legate had procured an edict against him, to which was affixed the emperor's signature and the seal of the empire. In this imperial decree Luther was denounced as "Satan himself, under the semblance of a man in a monk's hood." It was commanded that as soon as his safe-conduct should expire, measures be taken to stop his work. All persons were forbidden to harbor him, to give him food or drink, or by word or act, in public or private, to aid or abet him. He was to be seized wherever he might be, and delivered to the authorities. His adherents also were to be imprisoned, and their property confiscated. His writings were ordered to be destroyed, and finally, all who should dare to act contrary to this decree were placed under the ban of the empire. {ST, October 11, 1883 par. 11} [ST, October 11, 1883 par. 12] The emperor had spoken, and the diet had given their sanction to the decree. The whole body of Romanists were jubilant. Now they considered the fate of the Reformation sealed. The superstitious multitude were filled with horror at the thought of Luther as the incarnate Satan whom the emperor had described as clothed in a monk's habit. {ST, October 11, 1883 par. 12} [ST, October 11, 1883 par. 13] In this hour of peril, God prepared a way of escape for his servant. The Holy Spirit moved upon the heart of the Elector of Saxony, and gave him wisdom to devise a plan for Luther's preservation. Frederick had caused it to be intimated to the Reformer while still at Worms, that his liberty might be sacrificed for a time to secure his own safety and that of the Reformation; yet no hint had been given as to the manner in which this might be accomplished. With the co-operation of true friends, the elector's purpose was carried out, and with so much tact and skill that Luther was effectually hidden from friends and foes. In fact, both his seizure and his concealment were so involved in mystery that even Frederick himself for a long time knew not whither he had been conducted. This ignorance was not without design; so long as the elector knew nothing of Luther's whereabouts, he could reveal nothing. He had assured himself that the Reformer was safe, and with this knowledge he was content. {ST, October 11, 1883 par. 13} [ST, October 11, 1883 par. 14] Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans rejoiced that the light of the gospel seemed about to be extinguished. But instead of this, Luther was but filling his lamp from the unfailing storehouse of truth, to shine forth in due time with brighter radiance. {ST, October 11, 1883 par. 14} [ST, October 11, 1883 par. 15] It was not merely to secure his own safety that Luther was, in the providence of God, withdrawn from the stage of public life. Infinite Wisdom overruled all circumstances and events for the accomplishment of his deep designs. It is not the will of God that his work should bear the impress of one man. There were other workers who in Luther's absence must be called to the front, to give character to the Reformation, that it might develop proportionately. {ST, October 11, 1883 par. 15} [ST, October 11, 1883 par. 16] Furthermore, in every reformatory movement, there is danger that it will receive the stamp of the human rather than the divine. As men rejoice in the freedom which the truth brings them, they are inclined to exalt those whom God has employed to break the chains of error and superstition. These leaders are honored, extolled, and reverenced, and if they are not truly humble and devoted, unselfish and incorruptible, they gradually lose sight of their continual dependence upon God, and begin to trust in themselves. Soon they seek to control the minds and restrict the consciences of others, seeming to regard themselves as the only channel through which God will communicate light to his church. The work of reform is often retarded because of this spirit indulged by its supporters. {ST, October 11, 1883 par. 16} [ST, October 11, 1883 par. 17] In the friendly security of the Wartburg, Luther for a time gave himself up to repose, and rejoiced in his release from the heat and turmoil of battle. From the castle walls he looked down upon the dark forests that shut him in on every side, then turning his eyes to heaven, he exclaimed, "Strange captivity! a prisoner by consent, yet against my will!" "Pray for me," he writes to Spalatin. "I want nothing save your prayers. Do not disturb me by what is said or thought of me in the world. At last I am quiet." {ST, October 11, 1883 par. 17} [ST, October 11, 1883 par. 18] The solitude and obscurity of this mountain retreat had another and still more precious blessing for the Reformer. Here he was saved from becoming too greatly elated by success. He was removed from every human prop, shut out from the sympathy and praise which are so often unwisely given, and which so often lead to the most deplorable results. It is Satan's studied object to direct men's thoughts and affections from God, who should received all praise and glory, and fix them upon human agencies; to exalt the mere instrument which God employs, and ignore the Hand that directs all the events of providence. {ST, October 11, 1883 par. 18} [ST, October 11, 1883 par. 19] Here is a danger against which all Christians should constantly guard. However much they may admire the noble, self-sacrificing deeds of God's faithful servants, they should remember that God alone is to be exalted. All the wisdom, ability, and grace which men possess, has been given them of God. To him should be all the praise. {ST, October 11, 1883 par. 19} [ST, October 11, 1883 par. 20] Luther could not long find satisfaction in quiet and repose. Accustomed to a life of activity and stern conflict, he could ill endure to remain inactive. In these solitary days, the condition of the church rose up before him, and he felt that there was no man who could stand upon the walls and build up Zion. Again his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the work. Then he reproached himself for his indolence and self-indulgence. Yet at the same time he was daily accomplishing more than it seemed possible for one man to do. He writes, "I am going through the Bible in Hebrew and Greek. I mean to write a discourse in German touching auricular confession, also to continue the translation of the Psalms, and to compose a collection of sermons as soon as I have received what I want from Wittenberg. My pen is never idle." {ST, October 11, 1883 par. 20} [ST, October 11, 1883 par. 21] While his enemies flattered themselves that he was silenced, they were astonished and confused by tangible proof that he was still active. A host of tracts issuing from his pen, circulated throughout Germany. For nearly a whole year, sheltered from the wrath of all opposers, he exhorted and rebuked the prevailing sins of the time. {ST, October 11, 1883 par. 21} [ST, October 11, 1883 par. 22] He also performed a most important service for his countrymen by translating the original scriptures of the New Testament into the German tongue. Thus the word of God was opened to the understanding of the common people, so that all might read for themselves the words of life and truth. Thus he labored most effectually to turn all eyes from the pope of Rome to Jesus Christ, the Sun of Righteousness. - {ST, October 11, 1883 par. 22} [ST, October 18, 1883 par. 1] October 18, 1883 The Reformation During Luther's Imprisonment. - By Mrs. E. G. White. - While Luther was safely hidden in the fortress of Wartburg, how did his strange absence affect the world? All Germany was thrown into consternation. Inquiries concerning him were heard everywhere. Even his enemies were more agitated by his absence than they could have been by his presence. The wildest rumors were circulated. Many believed that he had been murdered. There was great lamentation, not only by his avowed friends, but by thousands who had not openly taken their stand with the Reformation. Said the people, "Never more shall we behold him. Never again shall we hear that bold man whose voice stirred the depths of our hearts." Many bound themselves by a solemn oath to avenge his death. {ST, October 18, 1883 par. 1} [ST, October 18, 1883 par. 2] The Romanists saw with terror to what a pitch had risen the feeling against them. Though at first exultant at the supposed death of Luther, they now desired to hide from the wrath of the people. Those who were enraged against him when he was at large, were filled with fear now that he was in captivity. "The only way of extricating ourselves," said a Roman Catholic, "is to light our torches, and go searching through the earth for Luther, till we can restore him to a nation that will have him." {ST, October 18, 1883 par. 2} [ST, October 18, 1883 par. 3] The edict of the emperor seemed to fall powerless. The papal legates were filled with indignation as they saw that it commanded far less attention than did the fate of Luther. "The ink of the signature," said they, "has scarcely had time to dry, when, behold, on all sides the imperial decree is torn to pieces." {ST, October 18, 1883 par. 3} [ST, October 18, 1883 par. 4] The Reformation was constantly gaining in strength. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of God. The people said, "Has he not offered to retract if refuted? and no one has had the hardihood to undertake to refute him. Does that not show that he has spoken the truth?" {ST, October 18, 1883 par. 4} [ST, October 18, 1883 par. 5] The seed which he had sown was springing up everywhere. Luther's absence accomplished a work which his presence would have failed to do. Other laborers felt a new responsibility, now that their great leader was removed. With new faith and earnestness they pressed forward to do all in their power, that the work so nobly begun might not be hindered. {ST, October 18, 1883 par. 5} [ST, October 18, 1883 par. 6] But while the Reformation was progressing steadily and surely, Satan was not idle. Baffled in all his previous efforts to destroy the work, he adopted another plan of operation. He now attempted what he has attempted in every other reformatory movement,--to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false christs in the first century of the Christian Church, so there arose false prophets in the sixteenth century. {ST, October 18, 1883 par. 6} [ST, October 18, 1883 par. 7] A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven. Refusing to be guided by the word of God, they gave themselves up to be controlled by feelings and impressions. Instead of heeding the apostle's injunction to walk by the same rule, and mind the same things, seeking to be in harmony with those whom God was leading, they determined to move out independently. They claimed to have been divinely commissioned to carry forward to its completion the Reformation but feebly begun by Luther. In truth, they were undoing the very work which he had accomplished. Luther had presented to the people the word of God as the rule by which their character and faith should be tested. These men substituted for that unerring guide the changeable and uncertain standard of their own feelings and impressions. {ST, October 18, 1883 par. 7} [ST, October 18, 1883 par. 8] "What is the use," asked they, "of such close application to the Scriptures? Nothing is heard of but the Bible. Can the Bible preach to us? Can it suffice for our instruction? If God had intended to instruct us by a book, would he not have sent us a Bible direct from Heaven? It is by the Spirit only that we can be enlightened. God himself speaks to us, and shows us what to do and what to say." Thus did these men seek to overthrow the fundamental principle on which the Reformation was based,--the word of God as an all-sufficient standard of faith and practice. By this act of setting aside the great detector of error and falsehood, the way was opened for Satan to control minds as best pleased himself. {ST, October 18, 1883 par. 8} [ST, October 18, 1883 par. 9] In the town of Zwickan ï¼»Zwickauï¼½ arose one claiming to have been visited by the angel Gabriel, and instructed concerning matters which he was forbidden to reveal. A former student of Wittenberg joined this fanatic, and at once abandoned his studies, declaring that he had received from God himself the ability to explain the Scriptures. Several other persons who were naturally inclined to fanaticism, united with these men; and as their adherents increased, the leaders effected an organization, being desirous, they said, to follow the example of Christ, and claiming that in them prophets and apostles were restored to the church. {ST, October 18, 1883 par. 9} [ST, October 18, 1883 par. 10] The proceedings of these enthusiasts created no little excitement. The preaching of Luther had aroused the people everywhere to feel the necessity of reform, and now some really honest persons were mislead by the pretensions of the new prophets. Those especially who had a love for the marvelous, united with the fanatical party. But the heresy was promptly met by workers in the cause of the Reformation. The pastor of the church of Zwickan ï¼»Zwickauï¼½ was a man who exemplified in his own life the truths preached by Luther. He tested all things by the word of God, and therefore was not deceived by these pretenders. He resolutely resisted the delusions which they were seeking to introduce, and his deacons supported him in the work. {ST, October 18, 1883 par. 10} [ST, October 18, 1883 par. 11] The fanatics, opposed by the officers of the church, set themselves against all the established forms of order and organization. Their passionate appeals aroused and excited the people, who, in their zeal against the Romanists, proceeded to violence. A priest bearing the host was pelted with stones, and the civil authorities, being called upon to interfere, committed the assailants to prison. {ST, October 18, 1883 par. 11} [ST, October 18, 1883 par. 12] Intent upon justifying their course, and obtaining redress, the leaders of the movement proceeded to Wittenberg, and presented their case before the professors of the University. Said they, "We are sent by God to teach the people . We have received special revelations from God himself, and therefore know what is coming to pass. We are apostles and prophets, and appeal to Dr. Luther as to the truth of what we say." {ST, October 18, 1883 par. 12} [ST, October 18, 1883 par. 13] The professors were astonished and perplexed. This was such an element as they had never before encountered, and they knew not what course to pursue. Said Melancthon, "There are indeed spirits of no ordinary kind in these men; but what spirits? None but Luther can decide. On the one hand, let us beware of quenching the Spirit of God, and on the other, of being seduced by the spirit of Satan." {ST, October 18, 1883 par. 13} [ST, October 18, 1883 par. 14] Doctrines that were in direct opposition to the Reformation were put forth by these men, and the fruit of the new teaching soon became apparent. The minds of the people were diverted from the words of God, or decidedly prejudiced by against it. Both the University and the lower schools were thrown into confusion. The students, spurning all restraint, abandoned their studies, and the States of Germany recalled all that belonged to their jurisdiction. Thus the men who thought themselves competent to revive and control the work of the Reformation, succeeded only in bringing it to the very brink of ruin. {ST, October 18, 1883 par. 14} [ST, October 18, 1883 par. 15] Luther at the Wartburg, hearing of what had transpired, said with deep concern, "I always expected that Satan would send us this plague." The Romanists now regained their confidence, and exclaimed exultantly, "One more effort, and all will be ours." A prompt and determined effort to check the fanaticism was the only hope of the Reformation. {ST, October 18, 1883 par. 15} [ST, October 18, 1883 par. 16] And now there rose throughout all Wittenberg a cry for Luther. Never were his sound judgment and inflexible firmness more greatly needed. Neither the mild and peace-loving elector nor the timid and youthful Melancthon were prepared to cope with such an enemy. Professors and citizens alike felt that Luther alone could guide them safely at this important crisis. Even the fanatics appealed to his decision. {ST, October 18, 1883 par. 16} [ST, October 18, 1883 par. 17] Luther received numberless letters describing the different phases of this new evil, and its baleful results, and earnestly entreating his presence. He perceived the true character of those pretended prophets, and saw the danger that threatened the church. All that he had endured from the opposition of both the pope and the emperor had not caused him such perplexity of mind or anguish of soul as did this deceptive work now linking itself with the Reformation. From the cause itself had arisen its worst enemies. Pretended friends were tearing down what he had labored at tremendous odds to build up. The very truths which had brought peace to his troubled heart had been made the cause of dissension in the church. {ST, October 18, 1883 par. 17} [ST, October 18, 1883 par. 18] In the work of reform, Luther had been urged forward by the Spirit of God, and had been carried beyond himself. He had not purposed to take such positions as he did, or to make so radical changes. He had been but the instrument in the hands of infinite power. Yet he often trembled for the result of his work. He had once said, "If I knew that my doctrine had injured one human being, however poor and unknown,--which it could not, for it is the very gospel,--I would rather face death ten times over than not retract it." {ST, October 18, 1883 par. 18} [ST, October 18, 1883 par. 19] And now a whole city, and that city Wittenberg itself, is fast sinking into confusion. The doctrine taught by Luther had not caused this evil; but throughout Germany his enemies were eagerly charging it upon him. In bitterness of soul he sometimes asked "Is this to be the result of the great work of the Reformation?" Again, as he wrestled with God in prayer, peace flowed into his mind. "The work is not mine, but thine own," he said; "thou wilt not suffer it to be corrupted by superstition or fanaticism." But the thought of remaining longer from the conflict in such a crisis, became insupportable. He determined to go forth and meet the disturbing element that threatened so great damage to the cause of truth and righteousness. - {ST, October 18, 1883 par. 19} [ST, October 25, 1883 par. 1] October 25, 1883 Luther Returns to Wittenberg. - By Mrs. E. G. White. - On the third of March, 1522, ten months after his capture and imprisonment, Luther bade adieu to the Wartburg, and through the gloomy forests pursued his journey toward Wittenberg. {ST, October 25, 1883 par. 1} [ST, October 25, 1883 par. 2] He was under the ban of the empire. Enemies were at liberty to take his life; friends were forbidden to aid or even shelter him. The Imperial Government, urged on by the determined zeal of Duke George of Saxony, were adopting the most stringent measures against his adherents. So great were the dangers threatening the Reformer's safety, that notwithstanding the urgent demand for his return to Wittenberg, the elector Frederick wrote entreating him to remain in his secure retreat. But Luther saw that the work of the gospel was imperiled, and, regardless of his own safety, he determined to return to the conflict. {ST, October 25, 1883 par. 2} [ST, October 25, 1883 par. 3] Upon arriving at the town of Borne, he wrote to the elector, explaining his course in leaving the Wartburg. "I have sufficiently shown my deference to your highness," he said, "in withdrawing from the public gaze for a whole year. Satan knows that it was not from cowardice that I did so. I would have entered Worms, though there had been as many devils in the town as there were tiles upon its roofs. Now Duke George, whom your highness mentioned as if to scare me, is much less to be dreaded than a single devil. If what is passing at Wittenberg were occurring at Leipsic ï¼»the usual residence of Duke Georgeï¼½, I would instantly mount my horse, and repair thither, even though--your highness will, I trust, pardon the expression--it should rain Duke Georges for nine days together, and every one should be nine times as fierce as he! What can he be thinking of in attacking me? Does he suppose that Christ my Lord is a man of straw? May God avert from him the awful judgment that hangs over him! {ST, October 25, 1883 par. 3} [ST, October 25, 1883 par. 4] "Be it known to your highness that I am repairing to Wittenberg under a protection more powerful than that of an elector. I have no thought of soliciting the aid of your highness; and am so far from desiring your protection, that it is rather my purpose to protect your highness. If I knew that your highness could, or would, take up my defense, I would not come to Wittenberg. No secular sword can advance this cause; God must do all, without the aid or co-operation of man. He who has most faith, is the most availing defense; but, as it seems to me, your highness is as yet very weak in faith. {ST, October 25, 1883 par. 4} [ST, October 25, 1883 par. 5] "But since your highness desires to know what to do, I will humbly answer: Your electoral highness has already done too much, and should do nothing whatever. God neither wants nor will he endure, that you or I should take thought or part in the matter. Let your highness follow this advice. {ST, October 25, 1883 par. 5} [ST, October 25, 1883 par. 6] "In regard to myself, your highness must remember your duty as elector, and allow the instructions of his imperial majesty to be carried into effect in your towns and districts, offering no impediment to any one who would seize or kill me; for none may contend against the powers that be, save only He who has ordained them. {ST, October 25, 1883 par. 6} [ST, October 25, 1883 par. 7] "Let your highness accordingly leave the gates open, and respect safe-conducts, if my enemies in person, or by their envoys, should come to search for me in your highness' States. Everything may take its course without trouble or prejudice to your highness. {ST, October 25, 1883 par. 7} [ST, October 25, 1883 par. 8] "I write this in haste, that you may not feel aggrieved by my coming. My business is with another kind of person from Duke George, one who knows me, and whom I know well." {ST, October 25, 1883 par. 8} [ST, October 25, 1883 par. 9] It was not to war against the decrees of earthly rulers, but to thwart the plans and resist the power of the prince of darkness, that Luther returned to Wittenberg. In the name of the Lord he went forth once more to battle for the truth. With great caution and humility, yet with decision and firmness, he entered upon his work, maintaining that the word of God must be the test of all doctrines and all actions. "By the word," said he, "we must refute and expel what has gained a place and influence by violence. I would not resort to force against the superstitious, nor even the unbelievers. Whosoever believeth, let him draw nigh, and he that believeth not, let him stand afar off. Let there be no compulsion. I have been laboring for liberty of conscience. Liberty is the very essence of faith." {ST, October 25, 1883 par. 9} [ST, October 25, 1883 par. 10] The Reformer had no desire to meet the deluded men whose fanaticism had been productive of so great evil. He knew them to be men of hasty and violent temper, who while claiming to be especially illuminated from Heaven would not endure the slightest contradiction, or even the kindest admonition. Arrogating to themselves supreme authority, they required every one, without a question, to acknowledge their claims. Two of these prophets, Stubner and Cellarius, demanded an interview with Luther, which he deemed it best to grant. He determined to expose the pretensions of these impostors, and, if possible, rescue the souls that had been deceived by them. {ST, October 25, 1883 par. 10} [ST, October 25, 1883 par. 11] Stubner opened the conversation by showing how he proposed to restore the church and reform the world. Luther listened with great patience, and finally replied, "Of all you have been saying, there is nothing that I see to be based upon Scripture. It is a mere tissue of fiction." At these words Cellarius in a violent passion struck his fist upon the table, and exclaimed against Luther's speech as an insult offered to a man of God. {ST, October 25, 1883 par. 11} [ST, October 25, 1883 par. 12] "Paul declared that the signs of an apostle were wrought among the Corinthians is signs and mighty deeds," said Luther. "Do you likewise prove your apostleship by miracles?" "We will do so," answered the prophets. "The God whom I serve will know how to bridle your gods." rejoined Luther. Stubner now fixed his eyes upon the Reformer, and said, in a solemn tone, "Martin Luther, hear me while I declare what is passing at this moment in your soul. You are beginning to see that my doctrine is true." {ST, October 25, 1883 par. 12} [ST, October 25, 1883 par. 13] Luther was silent for a moment, and then said, "The Lord rebuke thee, Satan." {ST, October 25, 1883 par. 13} [ST, October 25, 1883 par. 14] The prophets, losing all self-control, shouted in a rage, "The Spirit! the Spirit!" Luther answered, with cool contempt, "I slap your spirit on the mouth." {ST, October 25, 1883 par. 14} [ST, October 25, 1883 par. 15] Hereupon the outcries of the prophets were redoubled; Cellarius, more violent than the others, stormed and raged until he foamed at the mouth. As the result of the interview, the false prophets left Wittenberg that very day. {ST, October 25, 1883 par. 15} [ST, October 25, 1883 par. 16] The fanaticism was checked for a time; but a few years later, it broke out with greater violence and more terrible results. Said Luther, concerning the leaders in this movement: "To them the Holy Scriptures were but a dead letter, and they all began to cry, 'The Spirit! the Spirit!' But most assuredly I will not follow where their spirit leads them. May God in his mercy preserve me from a church in which there are none but saints. I wish to be in fellowship with the humble, the weak, the sick, who know and feel their sins, and sigh and cry continually to God from the bottom of their hearts to obtain comfort and deliverance." {ST, October 25, 1883 par. 16} [ST, October 25, 1883 par. 17] Thomas Munzer, who was the most active of these fanatics, was a man of considerable ability, which, rightly directed, would have enabled him to do good; but he had not learned the very first lessons of Christianity; he had not a knowledge of his own heart, and greatly lacked true humility. Yet he imagined himself ordained of God to reform the world, forgetting, like many other enthusiasts, that the reform should begin with himself. Erroneous writings which he had read in his youth had given a wrong direction to his character and his life. Furthermore, he was ambitious of position and influence, and unwilling to be second, even to Luther. He charged the Reformers with establishing, by their adherence to the Bible alone, a species of popery, and with forming churches that were not pure and holy. {ST, October 25, 1883 par. 17} [ST, October 25, 1883 par. 18] "Luther," said he, "has liberated men's consciences from the papal yoke; but he has left them in carnal liberty, and has not led them to depend on the Spirit, and look directly to God for light." He considered himself as called of God to remedy this great evil, and held that manifestations of the Spirit were the means by which this was to be accomplished, and that he who had the Spirit possessed the true faith, though he might never have seen the written word. "The heathen and the Turks" said he, "are better prepared to receive the Spirit than many of those Christians who call us enthusiasts." {ST, October 25, 1883 par. 18} [ST, October 25, 1883 par. 19] It is easier to tear down than to build up. It is far easier to trig the wheels of reform than to draw the chariot up the steep ascent. Men are still to be found who will accept just enough truth to pass as reformers, but who are too self-sufficient to be taught by those whom God is teaching. Such are always leading directly away from the point to which God is seeking to bring his people. {ST, October 25, 1883 par. 19} [ST, October 25, 1883 par. 20] Munzer taught that all who would receive the Spirit must mortify the flesh, wear tattered clothing, neglect the body, be of a sad countenance, and, forsaking all their former associates, retire to desert places, and there entreat the favor of God. "Then, said he, "God will come and speak with us as formerly he spoke with Abraham, Isaac, and Jacob. If he were not to do so, he would not deserve our attention." Thus was this deluded man, like Lucifer himself, making terms for God, and refusing to acknowledge his authority unless he should comply with these terms. {ST, October 25, 1883 par. 20} [ST, October 25, 1883 par. 21] Men naturally love the marvelous and whatever flatters their pride, and Munzer's ideas were received by a considerable part of the little flock over which he presided. He next denounced all order and ceremony in public worship, and declared that to obey princes was to attempt to serve both God and Belial. Then marching at the head of his followers to a chapel which was the resort of pilgrims from all quarters, he demolished it. After this act of violence, being compelled to leave that region, he wandered from place to place in Germany, and even went as far as Switzerland, everywhere exciting a spirit of rebellion, and unfolding his plan for a general revolution. {ST, October 25, 1883 par. 21} [ST, October 25, 1883 par. 22] The minds of men, already beginning to throw off the yoke of the papacy, were also becoming impatient under the restraint of civil authority. Munzer's revolutionary teachings, claiming divine sanction, led them to break away from all restraint and to give loose rein to their prejudices and passions. The most terrible scenes of sedition and strife followed, and the fields of Germany were drenched with blood. {ST, October 25, 1883 par. 22} [ST, October 25, 1883 par. 23] The anguish which Luther had so long before experienced in his cell at Erfurth, now pressed with redoubled power upon his soul as he saw the results of fanaticism charged upon the Reformation. The princes constantly repeated, and many believed, that Luther's doctrine had been the cause of the rebellion. Although this charge was without the slightest foundation, it could but cause the Reformer great distress. That the work of Heaven should be thus degraded by being classed with the basest fanaticism, seemed more than he could endure. On the other hand, Munzer and all the leaders in the revolt hated Luther because he had not only opposed their doctrines and denied their claims to divine inspiration, but had pronounced them rebels against the civil authority. In retaliation they denounced him as a base pretender. He seemed to have brought upon himself the enmity of both princes and people. {ST, October 25, 1883 par. 23} [ST, October 25, 1883 par. 24] The Romanists exulted, expecting to witness the speedy downfall of the Reformation, and they blamed Luther even for the errors which he had been most earnestly endeavoring to correct. The fanatical party, by falsely claiming to have been treated with great injustice, succeeded in gaining the sympathies of a large class of the people, and as is usually the case with those who take the wrong side, they came to be regarded as martyrs. Thus the ones who were exerting every energy to tear down the work of the Reformation were pitied and lauded as the victims of cruelty and oppression. All this was the work of Satan, prompted by the same spirit of rebellion which was first manifested in Heaven. {ST, October 25, 1883 par. 24} [ST, October 25, 1883 par. 25] It was Satan's desire for the supremacy that caused discord among the angels. The mighty Lucifer, "son of the morning," claimed the right to honor and authority above the Son of God; and this not being accorded him, he determined to rebel against the government of Heaven. He therefore appealed to the angelic host, complaining of God's injustice, and declaring himself deeply wronged. His false representations won to his side one-third of all the heavenly angels; and so strong was their delusion that they would not be corrected; they clung to Lucifer, and were expelled from Heaven with him. {ST, October 25, 1883 par. 25} [ST, October 25, 1883 par. 26] Since his fall Satan has continued the same work of rebellion and falsehood. He is constantly laboring to deceive the minds of men, and lead them to call sin righteousness, and righteousness sin. How successful has been his work! How often are censure and reproach cast upon God's faithful servants because they will stand fearlessly in defense of the truth! Men who are but agents of Satan are praised and flattered, and even looked upon as martyrs, while those who should be respected and sustained for their fidelity to God, are left to stand alone, under suspicion and distrust. Satan's warfare did not end when he was expelled from Heaven; it has been carried on from century to century, even to the present year of our Lord 1883. {ST, October 25, 1883 par. 26} [ST, October 25, 1883 par. 27] The fanatical teachers gave themselves up to be governed by impressions, calling every thought of the mind the voice of God; consequently they went to great extremes. "Jesus," said they, "commanded his followers to be as little children;" therefore they would dance through the streets, clap their hands, and even tumble one another in the sand. Some burned their Bibles, at the same time exclaiming, "The letter killeth, but the Spirit giveth life." Ministers indulged in the most violent and unbecoming behavior in the desk, sometimes leaping from the pulpit into the congregation. Thus they gave practical illustration of their teaching, that all forms and order proceeded from Satan, and that it was their duty to break every yoke, and to act just as they felt. {ST, October 25, 1883 par. 27} [ST, October 25, 1883 par. 28] Luther boldly protested against these extravagances, and declared to the world that the Reformation was wholly distinct from that disorderly element. These abuses, however continued to be charged upon him by those who wished to stigmatize his work. {ST, October 25, 1883 par. 28} [ST, October 25, 1883 par. 29] Fearlessly did Luther defend the truth from the attacks which came from every quarter. The word of God proved itself a weapon mighty indeed in every conflict. With that word he warred against the usurped authority of the pope, and the rationalistic philosophy of the schoolmen, while he stood firm as a rock against the fanaticism that sought to ally itself with the Reformation. {ST, October 25, 1883 par. 29} [ST, October 25, 1883 par. 30] Each of these opposing elements was in its own way setting aside the sure word of prophecy, and exalting human wisdom as the source of religious truth and knowledge. Rationalism idolizes reason, and makes this the criterion for religion. Roman Catholicism claims for her sovereign pontiff an inspiration descended in unbroken line from the apostles, and unchangeable through all time, thus giving ample opportunity for every species of extravagance and corruption to be concealed under the sanctify of the apostolic commission. The inspiration claimed by Munzer and his associates proceeded from no higher source than the vagaries of the imagination, and its influence was subversive of all authority, human or divine. True Christianity receives the word of God as the great treasure-house of inspired truth, and the standard and test of all inspiration. - {ST, October 25, 1883 par. 30} [ST, November 1, 1883 par. 1] November 1, 1883 Triumph of the Reformation. - By Mrs. E. G. White. - Upon his return from Wartburg, Luther gave his attention to the work of revising his translation of the New Testament, and the gospel was soon after given to the people of Germany in their native tongue. This translation was received with great joy by all who loved the truth; but it was scornfully rejected by those who chose human traditions and the commandments of men. {ST, November 1, 1883 par. 1} [ST, November 1, 1883 par. 2] The priests, who themselves knew little of the Scriptures, were alarmed at the thought that the common people would now be able to discuss with them the precepts of God's word, and that their own ignorance would thus be exposed. Rome summoned all her authority and power to prevent the circulation of the Scriptures; but decrees, anathemas, and tortures were alike in vain. The more she condemned and prohibited the circulation of the Bible, the greater was the anxiety of the people to know what it really taught. All who could read were eager to study the word of God for themselves. They carried it about with them, and read and reread, and could not be satisfied until they had committed large portions to memory. Seeing the eagerness with which the New Testament was received, Luther immediately began the translation of the Old, and published it in parts as fast as completed. {ST, November 1, 1883 par. 2} [ST, November 1, 1883 par. 3] About this time there appeared a new foe of the Reformation. Tidings reached Wittenberg that Henry VIII., king of England, had written a book supporting the Romish doctrines, and violently attacking Luther. Henry was one of the most powerful monarchs of Christendom, and he vainly imagined that he could, without difficulty, annihilate the Reformation. He drew no arguments from the Scriptures in support of his position, but cited instead only the authority of the church and the traditions of the Fathers. He also resorted to contempt and ridicule of his "feeble adversary," as he termed Luther, styling him also a wolf, a poisonous serpent, a limb of the devil. {ST, November 1, 1883 par. 3} [ST, November 1, 1883 par. 4] The appearance of this book was hailed with great delight by the partisans of Rome. Its superficial reasoning and harsh denunciations suited well a people who willfully rejected the truths of God's word. It was lauded by princes and prelates, and even by the pope himself, and Henry VIII. was revered as a prodigy of wisdom, even a second Solomon. {ST, November 1, 1883 par. 4} [ST, November 1, 1883 par. 5] Luther read the work with astonishment and contempt. Its falsehood and insulting personalities, as well as its tone of affected contempt, excited his indignation, and the thought that the pope and his partisans had exulted in so weak and superficial a production, inspired him with a determination to silence their boasting. {ST, November 1, 1883 par. 5} [ST, November 1, 1883 par. 6] Again he took up his pen against the enemies of the truth. He showed that Henry had sustained his doctrines only by the decrees and teachings of men. "As to me," said he, "I do not cease my cry of, 'The gospel, the gospel! Christ, Christ!' and my enemies continue to reply, 'Custom, custom! Ordinances, ordinances! Fathers, Fathers!' St. Paul says, 'Let not your faith stand in the wisdom of men, but in the power of God.' And the apostle, by this thunder-clap from Heaven, at once overturns and disperses, as the mind scatters the dust, all the foolish thoughts of such a one as this Henry." {ST, November 1, 1883 par. 6} [ST, November 1, 1883 par. 7] "To all the decisions of Fathers, of men, of angels, of devils, I oppose," says he, "not the antiquity of custom, not the habits of the many, but the word of the eternal God, the gospel, which they themselves are obliged to admit. It is to this book that I keep; upon it I rest; in it I make my boast; in it I triumph and exult. . . The King of Heaven is on my side; therefore I fear nothing." And with arguments drawn from the word of God did Luther demolish and scatter to the winds all the sophisms of his opposers. It was with the new doctrines and their advocates as with the Israelites in Egypt,-"the more they were afflicted, the more they multiplied and grew." {ST, November 1, 1883 par. 7} [ST, November 1, 1883 par. 8] Luther's writing were eagerly read alike in the city and in the hamlet. At night the teachers of the village schools would read aloud to little groups gathered at the fireside. With every effort some souls would be convicted of the truth, and, receiving the word with tears of gladness, would in their turn tell the good news to others. {ST, November 1, 1883 par. 8} [ST, November 1, 1883 par. 9] The words of inspiration were verified, "The entrance of thy words giveth light; it giveth understanding unto the simple." The study of the Scriptures was working a mighty change in the minds and hearts of the people, not only reforming the morals, but arousing the intellectual powers to a strength and vigor heretofore unknown. The papal rule had placed upon the people an iron yoke which held them in ignorance and degradation. All their instruction and discipline had been of a character to encourage a superstitious observance of forms; the prescribed routine of worship was scrupulously maintained, but in all their service the heart and intellect had little part. Yet many of these worshipers possessed dormant powers that needed only to be awakened and called into action. The preaching of Luther, setting forth the plain truths of God's word, and then the word itself, placed in the hands of the common people, had not only purified and ennobled the spiritual nature, but had imparted a new life to the intellectual powers. {ST, November 1, 1883 par. 9} [ST, November 1, 1883 par. 10] Persons of all ranks were to be seen with the Bible in their hands, defending the doctrines of the Reformation. The papists who had left the study of the Scriptures to the priests and monks, now called upon them to come forward and refute the new teachings. But ignorant alike of the Scriptures and of the power of God, priests and friars were totally defeated by those whom they had denounced as unlearned and heretical. Unhappily," says a Catholic writer, "Luther had persuaded his followers that their faith ought only to be founded on the oracles of Holy Writ." Crowds would gather to hear the truth advocated by common men, and even discussed by them with learned and eloquent theologians. The shameful ignorance of these great men was made apparent as their arguments were met by the simple teachings of God's word. Persons of little education, women and laborers, were able to give from the Scriptures the reason of their faith. {ST, November 1, 1883 par. 10} [ST, November 1, 1883 par. 11] The success that attended the Reformation excited the most bitter opposition. As the Romish clergy saw their congregations diminishing, they invoked the aid of the magistrates, and by every means in their power endeavored to bring back their hearers. These efforts were but partially successful. The people were hungering for the bread of life; they had found in the teachings of the Reformation that which supplied the wants of their souls, and they turned away from those who had so long fed them with the worthless husks of superstitious rites and human traditions. Sometimes the people, irritated at the thought that they had so long been deceived by fables, compelled the priests to leave their positions. {ST, November 1, 1883 par. 11} [ST, November 1, 1883 par. 12] When persecution was kindled against the Reformers, they gave heed to the words of Christ, "When they persecute you in this city, flee ye into another." The light penetrated everywhere. The fugitives would find somewhere a hospitable door open to them, and there abiding they would preach Christ, sometimes in the church, or, if denied that privilege, in private houses, or in the open air. Wherever they could obtain a hearing was a consecrated temple. The truth, proclaimed with such energy and assurance, spread like fire in the stubble. No effort could stay its progress. In the city of Ingolstadt, where was a university, and where, also, lived one of the most learned opponents of the Reformation, a young weaver read Luther's works to a crowded congregation. In the same city, the university council having decided that a disciple of Melancthon should be compelled to retract, a woman volunteered to defend him, and challenged the doctors to a public disputation. Women and children artisans and soldiers, had a better knowledge of the Scriptures than learned doctors or surpliced priests. {ST, November 1, 1883 par. 12} [ST, November 1, 1883 par. 13] In vain were both ecclesiastical and civil authorities invoked to crush the heresy. In vain they resorted to imprisonment, torture, fire, and sword. Thousands of believers sealed their faith with their blood, and yet the work went on. Throughout Germany, particularly in the Saxon States, in France and Holland, in Switzerland, in England, and in other countries, the Lord raised up men to present to the benighted minds of the people the light of God's word. Persecution served only to extend the work; and the fanaticism which Satan endeavored to unite with it, resulted in making more clear the contrast between the work of Satan and the work of God. {ST, November 1, 1883 par. 13} [ST, November 1, 1883 par. 14] The cause of truth was destined to triumph. God's faithful builders were not toiling alone. Could their eyes have been opened, they would have seen as marked evidence of divine presence and aid as was granted to a prophet of old. When Elisha's servant pointed his master to the hostile army surrounding them and cutting off all chance of escape, the prophet prayed, "Lord, I pray thee, open his eyes, that he may see." And, lo, the mountain was filled with chariots and horses of fire, the army of Heaven stationed to protect the servant of the Lord. Thus did the angels of God guard the workers in the cause of the Reformation. God had commanded his servants to build, and the combined forces of earth and hell were powerless to drive them from the walls. Saith the Lord, "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night." - {ST, November 1, 1883 par. 14} [ST, November 15, 1883 par. 1] November 15, 1883 The All-Important Lesson. - By Mrs. E. G. White. - During the entire day after Christ had cleansed the desecrated courts of the temple, he was healing the sick and relieving the afflicted. Nicodemus had seen with what pitying compassion he had received and ministered unto the poor and the oppressed. With the demeanor of a loving father toward his suffering children, he had wrought cures and removed sorrow. No suppliant was sent unrelieved from his presence. Mothers were made glad by the restoration of their babes to health, and voices of thanksgiving had taken the place of weeping and moans of pain. All day, Jesus had instructed the restless, curious people, reasoning with the scribes, and silencing the caviling of the haughty rulers by the wisdom of his words. Nicodemus, after seeing and hearing these wonderful things, and after searching the prophecies that pointed to Jesus as the looked-for Messiah, dared not disbelieve that he was sent of God. {ST, November 15, 1883 par. 1} [ST, November 15, 1883 par. 2] When night came on, Jesus, pale with the weariness of his long-continued labors, sought for retirement and repose in the Mount of Olives. Here Nicodemus found him and desired a conference. This man was rich and honored of the Jews. He was famous throughout Jerusalem and for his wealth, his learning and benevolence, and especially for his liberal offerings to the temple to carry out its sacred services. He was also one of the prominent members of the national council. Yet when he came into the presence of Jesus, a strange agitation and timidity assailed him, which he essayed to conceal beneath an air of composure and dignity. {ST, November 15, 1883 par. 2} [ST, November 15, 1883 par. 3] He endeavored to appear as if it were an act of condescension on the part of a learned ruler, to seek, uninvited, an audience with a young stranger at that unseasonable hour of night. He began with a conciliating address. "Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest except God be with him." But instead of acknowledging this complimentary salutation, Jesus bent his calm and searching eye upon the speaker, as if reading his very soul; then, with a sweet and solemn voice, he spoke and revealed the true condition of Nicodemus. "Verily, verily I say unto you, Except a man be born again, he cannot see the kingdom of God." {ST, November 15, 1883 par. 3} [ST, November 15, 1883 par. 4] The Pharisee was surprised out of his self-possession by these words, the meaning of which he partially comprehended; for he had heard John the Baptist preach repentance and baptism, and also the coming of One who should baptize with the Holy Ghost. Nicodemus had long felt that there was a want of spirituality among the Jews; that bigotry, pride, and worldly ambition guided their actions in a great measure. He had hoped for a better state of things when the Messiah should come. But he was looking for a Saviour who would set up a temporal throne in Jerusalem, and who would gather the Jewish nation under his standard, bringing the Roman power into subjection by force of arms. {ST, November 15, 1883 par. 4} [ST, November 15, 1883 par. 5] This learned dignitary was a strict Pharisee. He had prided himself upon his own good works and exalted piety. He considered his daily life perfect in the sight of God, and was startled to hear Jesus speak of a kingdom too pure for him to see in his present state. His mind misgave him; yet he felt irritated by the close application of the words to his own case, and he answered as if he had understood them in the most literal sense, "How can a man be born when he is old?" {ST, November 15, 1883 par. 5} [ST, November 15, 1883 par. 6] Jesus, with solemn emphasis, repeated, "Verily, verily I say unto thee, Except a man be born of the water and of the Spirit, he cannot enter into the kingdom of God." The words of Jesus could no longer be misunderstood. His listener well knew that he referred to water baptism and the grace of God. The power of the Holy Spirit transforms the entire man. This change constitutes the new birth. {ST, November 15, 1883 par. 6} [ST, November 15, 1883 par. 7] Many of the Jews had acknowledged John as a prophet sent of God, and had received baptism at his hands unto repentance; meanwhile he had plainly taught them that his work and mission were to prepare the way for Christ, who was the greater light, and would complete the work which he had begun. Nicodemus had meditated upon these things, and he now felt convinced that he was in the presence of that One foretold by John. {ST, November 15, 1883 par. 7} [ST, November 15, 1883 par. 8] Said Jesus, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." Jesus here seeks to impress upon Nicodemus the positive necessity of the influence of the Spirit of God upon the human heart to purify it preparatory to the development of a righteous and symmetrical character. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." This fountain of the heart being purified, the stream thereof becomes pure. {ST, November 15, 1883 par. 8} [ST, November 15, 1883 par. 9] This new birth looks mysterious to Nicodemus. He asks, "How can these things be?" Jesus, bidding him marvel not, uses the wind as an illustration of his meaning. It is heard among the branches of the trees, and rustling the leaves and flowers, yet it is invisible to the eye, and from whence it comes and whither it goeth, no man knoweth. So is the experience of every one who is born of the Spirit. The mind is an invisible agent of God to produce tangible results. Its influence is powerful, and governs the actions of men. If purified from all evil, it is the motive power of good. The regenerating Spirit of God, taking possession of the mind, transforms the life; wicked thoughts are put away, evil deeds are renounced, love, peace, and humility take the place of anger, envy, and strife. That power which no human eye can see, has created a new being in the image of God. . . . {ST, November 15, 1883 par. 9} [ST, November 15, 1883 par. 10] The conversion of the soul through faith in Christ was but dimly comprehended by Nicodemus, who had been accustomed to consider cold formality and rigid services as true religion. The great Teacher explained that his mission upon earth was not to set up a temporal kingdom, emulating the pomp and display of the world, but to establish the reign of peace and love, to bring men to the Father through the mediatorial agency of his Son. {ST, November 15, 1883 par. 10} [ST, November 15, 1883 par. 11] Nicodemus was bewildered. Said Jesus, "If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things?" If Nicodemus could not receive his teachings illustrating the work of grace upon the human heart, as represented by the figure of the wind, how could he comprehend the character of his glorious heavenly kingdom should he explain it to him? Not discerning the nature of Christ's work on earth, he could not understand his work in Heaven. Jesus referred Nicodemus to the prophecies of David and Ezekiel:-- {ST, November 15, 1883 par. 11} [ST, November 15, 1883 par. 12] "And I will give them one heart, and I will put a new a spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them; and they shall be my people, and I will be their God." "And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence." "Therefore, I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit." "Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free Spirit. Then will I teach transgressors thy ways, and sinners shall be converted unto thee." "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." {ST, November 15, 1883 par. 12} [ST, November 15, 1883 par. 13] The learned Nicodemus had read these pointed prophecies with a clouded mind, but now he began to comprehend their true meaning, and to understand that even a man as just and honorable as himself must experience a new birth through Jesus Christ, as the only condition upon which he could be saved, and secure an entrance into the kingdom of God. Jesus spoke positively that unless a man is born again he cannot discern the kingdom which Christ came upon earth to set up. Rigid precision in obeying the law would entitle no man to enter the kingdom of Heaven. {ST, November 15, 1883 par. 13} [ST, November 15, 1883 par. 14] There must be a new birth, a new mind through the operation of the Spirit of God, which purifies the life and ennobles the character. This connection with God fits man for the glorious kingdom of Heaven. No human invention can ever find a remedy for the sinning soul. Only by repentance and humiliation, a submission to the divine requirements, can the work of grace be performed. Iniquity is so offensive in the sight of God, whom the sinner has so long insulted and wronged, that a repentance commensurate with the character of the sins committed often produces an agony of spirit hard to bear. {ST, November 15, 1883 par. 14} [ST, November 15, 1883 par. 15] Nothing less than a practical acceptance and application of divine truth opens the kingdom of God to man. Only a pure and lowly heart, obedient and loving, firm in the faith and service of the Most High, can enter there. Jesus also declares that as "Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish but have eternal life." The serpent in the wilderness was lifted up on a pole before the people, that all who had been stung unto death by the fiery serpent, might look upon this brazen serpent, a symbol of Christ, and be instantly healed. But they must look in faith, or it would be of no avail. Just so must men look upon the Son of man as their Saviour unto eternal life. Man had separated himself from God by sin. Christ brought his divinity to earth, veiled by humanity, in order to rescue man from his lost condition. Human nature is vile, and man's character must be changed before it can harmonize with the pure and holy in God's immortal kingdom. This transformation is the new birth. {ST, November 15, 1883 par. 15} [ST, November 15, 1883 par. 16] If man by faith takes hold of the divine love of God, he becomes a new creature through Christ Jesus. The world is overcome, human nature is subdued, and Satan is vanquished. In this important sermon to Nicodemus, Jesus unfolded before this noble Pharisee the whole plan of salvation, and his mission to the world. In none of his subsequent discourses did the Saviour explain so thoroughly, step by step, the work necessary to be done in the human heart, if it would inherit the kingdom of Heaven. He traced man's salvation directly to the love of the Father, which led him to give his Son unto death that man might be saved. - {ST, November 15, 1883 par. 16} [ST, November 15, 1883 par. 2] "We are not doing all we might do to encourage workers in the great harvest-field. We must encourage simplicity; we must not degenerate into formal service. We must lay responsibility upon humble, God-fearing men. I know God will accept their efforts if they will dedicate themselves to him. If they will place themselves in the channel, the light from the throne of God will shine through them. Jesus will work through their disinterested efforts. The Bible readings will be a means of getting the truth before a large number. Men and women may do a good work here. Our sisters are not excusable in letting the talents God has given them rust from inaction." {ST, November 15, 1883 par. 2} [ST, November 22, 1883 par. 2] We are standing as a brand in the burning. What a position we are in! The whole world is in darkness. Deception is prevalent everywhere; and here is the remnant church taking its stand on an important truth. I wrote these great truths out in my fourth volume, I felt that we are not ready and I said to my son, I must go. He argued that I ought not, when my health was so poor, but I felt that I must go and talk once more at our meetings. If I could only tell you how my heart is stirred when I feel that the time is at hand, and so many are unprepared. We have no time to devote to frivolity, to backsliding from God. We must be preparing to walk through time and eternity. The work is going on in the sanctuary, yet how sensual, how sleepy, how indifferent we are. How much our young men and our young women could do! What rich experience they could have! It seems sometimes as if there were a paralysis upon our people; that they do not realize how near they are to the end of the earth. We need more standard-bearers. We need more missionaries to go forth into the world. {ST, November 22, 1883 par. 2} [ST, November 22, 1883 par. 3] We feel at this hour we ought to understand our position in history and prophecy. We want to know if you understand this as well as you do your wheat-fields and your cattle and your hogs; whether you are purifying yourselves line upon line and precept upon precept. So many look upon confession of Christ as a step down. But O, what could be a greater privilege than to be a child of God, children of the heavenly King. This is not taking a step down, not making a sacrifice. I have been engaged in this work forty years. I have fainted down upon the floor for want of food, with an infant in my arms. I have known poverty. I have laid dear ones in the grave, but I have never made a sacrifice. I have been letting treasures go here, but I have put them in the bank in Heaven. {ST, November 22, 1883 par. 3} [ST, November 22, 1883 par. 4] But Christ has made a sacrifice for us. Christ, the majesty of Heaven. We make no sacrifice. His yoke is easy and his burden is light. I have proved it for forty years. {ST, November 22, 1883 par. 4} [ST, November 22, 1883 par. 5] Mothers and fathers there is a great work devolving upon you--to instruct your children aright. When you do not do this, you have imposed a terrible burden upon them. They grow up with their characters deformed and crooked, and they must be all made over again. In allowing children to be disobedient you are teaching them to be rebellious against the commands of God. The first missionary duty you have is your families. You will see the power of God when you begin the work in your families. It will do more than all the preaching. A family that has moral backbone will sway and not be swayed. Work just as earnestly with your family as with those outside. Are you afraid to talk with your children because your fretful and impatient disposition has alienated you from them? Then mend. Bind them to you by the golden words of love. All this fretting and fault-finding is the work of Satan. What a world this would be if we were all true Christians. - {ST, November 22, 1883 par. 5} [ST, November 29, 1883 par. 1] November 29, 1883 Nehemiah Desires to Restore Jerusalem. - By Mrs. E. G. White. - Nehemiah, the Hebrew exile, occupied a position of influence and honor in the Persian Court. As cup-bearer of the king, he was familiarly admitted to the royal presence, and by virtue of this intimacy, and his own high abilities and tried fidelity, he became the monarch's counselor. Yet in that heathen land, surrounded by royal pomp and splendor, he did not forget the God of his fathers or the people who had been intrusted with the holy oracles. With deepest interest, his heart turned toward Jerusalem, and his hopes and joys were bound up with her prosperity. {ST, November 29, 1883 par. 1} [ST, November 29, 1883 par. 2] Days of peculiar trial and affliction had come to the chosen city. Messengers from Judah described to Nehemiah its condition. The second temple had been reared, and portions of the city rebuilt; but its prosperity was impeded, the temple services disturbed, and the people kept in constant alarm, by the fact that its walls were still in ruins, and its gates burned with fire. The capital of Judah was fast becoming a desolate place, and the few inhabitants remaining were daily embittered by the taunts of their idolatrous assailants, "Where is your God?" The soul of the Hebrew patriot was overwhelmed by these evil tidings. So great was his sorrow, that he could not eat or drink; he "wept and mourned certain days, and fasted." But when the first outburst of his grief was over, he turned in his affliction to the sure Helper. "I prayed," says he, "before the God of Heaven." He knew that all this ruin had come because of the transgressions of Israel; and in deep humiliation he came before God for pardon of sin and a renewal of the divine favor. He addressed his petitions to the God of Heaven, "the great and terrible God;" for such the Lord had shown himself to be in the fearful judgments brought upon Israel. But with a gleam of hope, Nehemiah continues, "that keepeth covenant and mercy with them that love him and observe his commandments." For repentant and believing Israel there was still mercy. {ST, November 29, 1883 par. 2} [ST, November 29, 1883 par. 3] Faithfully the man of God makes confession of his sins and the sins of his people: "Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee; both I and my father's house have sinned. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses." {ST, November 29, 1883 par. 3} [ST, November 29, 1883 par. 4] And now, taking fast hold, by faith, of the divine promise, Nehemiah lays down at the footstool of heavenly mercy his petition that God would maintain the cause of his now penitent people, restore their strength, and build up their waste places. God had been faithful to his threatenings when his people separated from him; he had scattered them abroad among the nations, according to his word. And Nehemiah finds in this very fact an assurance that he will be equally faithful to fulfill his promises. His people had now returned in penitence and faith to keep his commandments; and God himself had said that if they would do this, even though they were cast out into the uttermost part of the earth, he would gather them thence, and would cause the light of his countenance again to shine upon them. This promise had been given more than a thousand years before; but it stood unchanged through all the centuries. God's word cannot fail. {ST, November 29, 1883 par. 4} [ST, November 29, 1883 par. 5] Nehemiah's faith and courage strengthen as he grasps the promise. His mouth is filled with holy arguments. He points to the dishonor that would be cast upon God, were his people, now that they have returned to him, to be left in their state of weakness and oppression. {ST, November 29, 1883 par. 5} [ST, November 29, 1883 par. 6] Nehemiah had often poured out his soul thus before God in behalf of his people. Day and night had he offered this prayer. And as he prayed, a holy purpose had been forming in his mind, that if he could obtain the consent of the king, and the necessary aid in procuring implements and material, he would himself undertake the arduous task of rebuilding the ruined walls of Jerusalem, and seeking to restore the national strength. And now in closing his prayer he entreats the Lord to grant him favor in the sight of the king, that this cherished plan may be carried out. {ST, November 29, 1883 par. 6} [ST, November 29, 1883 par. 7] Four months he was compelled to wait for a favorable opportunity to present his request to the king. During this period, while his heart was oppressed with grief, he constantly endeavored to carry a cheerful and happy countenance. In his seasons of retirement, many were the prayers, the penitential confessions, and the tears of anguish, witnessed by God and angels; but all this was concealed from human sight. The regulations of Eastern courts forbade any manifestation of sorrow within them. All must appear gay and happy in those halls of luxury and splendor. The distress without was not to cast its shadow in the presence of royalty. {ST, November 29, 1883 par. 7} [ST, November 29, 1883 par. 8] But at last the sorrow that burdened Nehemiah's heart could no longer be concealed. Sleepless nights devoted to earnest prayer, care-filled days, dark with the shadow of hope deferred, leave their trace upon his countenance. The keen eye of the monarch, jealous to guard his own safety, is accustomed to read countenances and to penetrate disguises. Seeing that some secret trouble is preying upon his servant, he suddenly inquires, "Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart." {ST, November 29, 1883 par. 8} [ST, November 29, 1883 par. 9] This question fills the listener with apprehension. Will not the king be angry to hear that while outwardly engaged in his service, the courtier's thoughts have been far away with his afflicted people? Will not the offender's life be forfeited? And his cherished plan for restoring the strength of Jerusalem--is it not about to be overthrown? "Then," he says, "I was very sore afraid." With trembling lips and tearful eyes he reveals the cause of his sorrow,--the city, which is the place of his father's sepulcher, lying waste, and its gates consumed with fire. The touching recital awakens the sympathy of the monarch without arousing his idolatrous prejudices; another question gives the opportunity which Nehemiah has long sought: "For what dost thou make request?" But the man of God does not reply until he has first asked the support of One higher than Artaxerxes. "I prayed," he says, "to the God of Heaven." {ST, November 29, 1883 par. 9} [ST, November 29, 1883 par. 10] A precious lesson is this for all Christians. Whenever we are brought into positions of difficulty or danger, even when surrounded by those who love and fear not God, the heart may send up its cry for help, and there is One who has promised that he will come to our aid. This is the kind of prayer that Christ meant when he said, "Pray without ceasing." We are not to make ejaculatory prayer a substitute for public or family worship, or for secret devotion; but it is a blessed resource, at our command under circumstances when other forms of prayer may be impossible. Toilers in the busy marts of trade, crowded and almost overwhelmed with financial perplexities, travelers by sea and land, when threatened by some great danger, can thus commit themselves to divine guidance and protection. And in every circumstance and condition of life, the soul weighed down with grief or care, or assailed by temptation, may thus find comfort, support, and succor in the unfailing love and power of a covenant-keeping God. {ST, November 29, 1883 par. 10} [ST, November 29, 1883 par. 11] Nehemiah and Artaxerxes stand face to face,--the one a servant, of a down-trodden race, the other the monarch of the world's great empire. But infinitely greater than the disparity of rank is the moral distance which separates them. Nehemiah has complied with the invitation of the King of kings, "Let him take hold of my strength, that he may make peace with me, and he shall make peace with me." He has enlisted in his behalf a power in whose hand is the heart of kings, even as the rivers of water, and who "turneth it whithersoever he will." The silent petition sent up to Heaven was the same that he had offered for many weeks, that God would prosper his request. And now taking courage at the thought that he has a Friend, omniscient and all-powerful, to work in his behalf, the man of God calmly makes known to the king his desire to be released for a time from his office at the court, and be authorized to build up the waste places of Jerusalem, and to make it once more a strong and defended city. Momentous results to the Jewish city and nation hung upon this request. And, says, Nehemiah, "the king granted me according to the good hand of my God upon me." {ST, November 29, 1883 par. 11} [ST, November 29, 1883 par. 12] While Nehemiah implored the help of God, he did not fold his own hands, feeling that he had no more care or responsibility in the matter. With admirable prudence and forethought he proceeded to make all the arrangements necessary to ensure the success of the enterprise. Every movement was marked with great caution. He did not reveal his purpose even to his own countrymen; for while they would rejoice in his success, he feared that they might, by some indiscretion, greatly hinder his work. Some would be likely to manifest a spirit of exultation which would rouse the jealousy of their enemies, and perhaps cause the defeat of the undertaking. {ST, November 29, 1883 par. 12} [ST, November 29, 1883 par. 13] As his request to the king had been so favorably received, he was encouraged to ask for such assistance as was necessary to carry out his plans. To give dignity and authority to his mission, as well as to provide for protection on the journey, he secured a military escort. He obtained royal letters to the governors of the provinces beyond the Euphrates, the territory through which he must pass on his way to Judea; and he obtained, also, a letter to the keeper of the king's forest in the mountains of Lebanon, directing him to furnish such timber as was needed for the wall of Jerusalem and such buildings as Nehemiah proposed to erect. Nehemiah is careful to have the authority and privileges accorded him clearly defined, that there may be no room for complaint that he has exceeded his commission. {ST, November 29, 1883 par. 13} [ST, November 29, 1883 par. 14] The example of this holy man should be a lesson to all the people of God, that they are not only to pray in faith, but to work with diligence and fidelity. How many difficulties we encounter, and how we hinder the working of Providence on our behalf, because prudence, forethought, and painstaking are regarded as having little to do with religion. This is a grave mistake. It is a religious duty to cultivate and to exercise every power which will render us more efficient workers in the cause of God. Careful consideration and well-matured plans are as essential to the success of sacred enterprise today as in the time of Nehemiah. If all who are engaged in the work of God would realize how much depends upon their fidelity and wise forethought, we would see far greater prosperity attend their efforts. Through diffidence and backwardness we often fail to secure that which is attainable as a right, from the powers that be. God will work for us, when we are ready to do what we can and should do on our part. {ST, November 29, 1883 par. 14} [ST, November 29, 1883 par. 15] Men of prayer should be men of action. Those who are ready and willing, will find ways and means to work. Nehemiah does not depend upon uncertainties. The means which he has not he solicits from those who are able to bestow. All the world, with its riches and treasures, belongs to God, although it is now in the possession of wicked men. If his servants take a wise and prudent course, so that the good hand of God may be with them, they can obtain the means they need to advance his cause. - {ST, November 29, 1883 par. 15} [ST, December 6, 1883 par. 1] December 6, 1883 Nehemiah Secures the Co-operation of the People. - By Mrs. E. G. White. - The royal letters to the governors of the provinces along his route, secured to Nehemiah an honorable reception and prompt assistance. And no enemy dared molest the official who was guarded by the power of the Persian king and treated with so marked consideration by the provincial rulers. Nehemiah's journey was therefore safe and prosperous. {ST, December 6, 1883 par. 1} [ST, December 6, 1883 par. 2] His arrival at Jerusalem, however, with the attendance of a military guard, showing that he had come on some important mission, excited the jealousy and hatred of the enemies of Israel. The heathen tribes settled near Jerusalem had previously indulged their enmity against the Jews by heaping upon them every insult and injury which they dared inflict. Foremost in this evil work were certain chiefs of these tribes, Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian; and from this time those leaders watched with jealous eye the movements of Nehemiah, and endeavored by every means in their power to thwart his plans and hinder his work. {ST, December 6, 1883 par. 2} [ST, December 6, 1883 par. 3] Nehemiah continued to exercise the same caution and prudence which had hitherto marked his course. Knowing that bitter and determined enemies stood ready to oppose every effort for the restoration of Jerusalem, he concealed the nature of his business until by previous observation he had been enabled to form his plans. Thus he was prepared to secure the co-operation of the people and set them at work before his enemies had opportunity to arouse their fears or their prejudice. {ST, December 6, 1883 par. 3} [ST, December 6, 1883 par. 4] Yet, although he had been so highly favored of God, Nehemiah did not move out in an independent, self-sufficient manner, as if able to carry everything by his own ability. He selected a few persons whom he knew to be worthy of confidence, and to them he made known the circumstances which had led to his visit, the object to be accomplished, and the plans which he purposed to employ, and secured their assistance in his important undertaking. {ST, December 6, 1883 par. 4} [ST, December 6, 1883 par. 5] On the third night after his arrival, the burden weighing so heavily upon his mind as to preclude sleep, he rose at midnight, and with a few trusted companions went out to view for himself the desolation of Jerusalem. Mounted on his mule, he moved about by moonlight, surveying the ruined walls and broken gates of the city of his fathers. Painful were the reflections that filled the mind of the Jewish patriot. Memories of Israel's past glory stood out in sharp contrast with the marks of her present degradation. Because she had not taken heed to the word of God, because she had not received reproof, and corrected her ways, she had been left to be thus reduced in power and honor among the nations. The people for whom God had wrought wondrously, had trifled with their privileges, set at naught his counsels, and joined themselves to idolaters, until he had withdrawn from them his special presence and protection. {ST, December 6, 1883 par. 5} [ST, December 6, 1883 par. 6] With sorrow-stricken heart, that visitant from afar gazes upon the ruined defenses of his loved Jerusalem. And is it not thus that angels of Heaven survey the condition of the church of Christ? Like the dwellers at Jerusalem, we become accustomed to existing evils, and often are content to do nothing to remedy them. But how do they appear to the eye of one divinely illuminated? Would he not, like Nehemiah, look upon ruined walls, and gates burned with fire? {ST, December 6, 1883 par. 6} [ST, December 6, 1883 par. 7] Are not every where visible the shameful tokens of backsliding from God and conformity with a sin-loving and truth-hating world? In these days of darkness and peril, who is able to stand in defense of Zion and show her any good? Her spiritual state and prospects are not in accordance with the light and privileges bestowed of God. {ST, December 6, 1883 par. 7} [ST, December 6, 1883 par. 8] The same reproofs are applicable to her today as to the people of Israel when the Lord said by his prophets, "Thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them; he will now remember their iniquity and visit their sins." {ST, December 6, 1883 par. 8} [ST, December 6, 1883 par. 9] In secrecy and silence, Nehemiah completed his circuit of the walls. He declares, "The rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work." In this painful survey he did not wish to attract the attention of either friends or foes, lest an excitement be created, and reports be put in circulation which might defeat, or at least hinder, his work. {ST, December 6, 1883 par. 9} [ST, December 6, 1883 par. 10] Nehemiah devoted the remainder of the night to prayer; in the morning there must be earnest effort to arouse and unite his dispirited and divided countrymen. Although he bore a royal commission requiring the inhabitants to co-operate with him in rebuilding the walls of the city, he chose not to depend upon the mere exercise of authority. He sought rather to gain the confidence and sympathy of the people, well knowing that a union of hearts as well as hands was essential to success in the great work which he had undertaken. When he called the people together on the morrow, he presented such arguments as were calculated to arouse their dormant energies and to unite their scattered numbers. {ST, December 6, 1883 par. 10} [ST, December 6, 1883 par. 11] They knew not, neither did he tell them, of his mournful midnight circuit while they were sleeping. Nevertheless that very circumstance contributed greatly to his success. He was enabled to speak of the condition of the city with an accuracy and minuteness that astonished his hearers, while the actual contemplation of the weakness and degradation of Israel, deeply impressing his heart, gave earnestness and power to his words. He presented before the people their condition as objects of reproach among the heathen. The nation once so highly favored of God as to excite the terror of all surrounding countries, had now become a by-word and a hissing. Her religion was dishonored, her God blasphemed. {ST, December 6, 1883 par. 11} [ST, December 6, 1883 par. 12] He then told them how, in a distant land, he had heard of their affliction, how he had entreated the favor of God in their behalf, and how, while praying, the plan had been formed in his mind, of soliciting permission from the king to come to their assistance. He had asked God that the king might not only allow him to go to Jerusalem, but invest him with authority and render the help needed for the work. His prayer had been answered in such a manner as clearly to show that the whole thing was of the Lord. And having thus laid the matter fully before them, showing that he was sustained by the combined authority of the Persian king and the God of Israel, Nehemiah put to the people directly the question whether they would take advantage of this favorable occasion, and arise with him and build the wall. {ST, December 6, 1883 par. 12} [ST, December 6, 1883 par. 13] This appeal went straight to their hearts; the manifestation of the favor of Heaven toward them put their fears to shame. With new courage they cried out with one voice, "Let us rise up and build." {ST, December 6, 1883 par. 13} [ST, December 6, 1883 par. 14] The holy energy and high hope of Nehemiah were communicated to the people. As they caught the spirit, they rose for a time to the moral level of their leader. Each, in his own sphere, was a sort of Nehemiah; and each strengthened and upheld his brother in the work. {ST, December 6, 1883 par. 14} [ST, December 6, 1883 par. 15] There is need of Nehemiahs in the church today,--not men who can pray and preach only, but men whose prayers and sermons are braced with firm and eager purpose. The course pursued by this Hebrew patriot in the accomplishment of his plans is one that should still be adopted by ministers and leading men. When they have laid their plans, they should present them to the church in such a manner as to win their interest and co-operation. Let the people understand the plans and share in the work, and they will have a personal interest in its prosperity. {ST, December 6, 1883 par. 15} [ST, December 6, 1883 par. 16] The success attending Nehemiah's efforts, shows what prayer, faith, and wise, energetic action, will accomplish. Living faith will prompt to energetic action. The spirit manifested by the leader will be, to a great extent, reflected by the people. If the leaders professing to believe the solemn, important truths that are to test the world at this time, manifest no ardent zeal to prepare a people to stand in the day of God, we must expect the church to be careless, indolent, and pleasure-loving. {ST, December 6, 1883 par. 16} [ST, December 6, 1883 par. 17] Among the first to catch Nehemiah's spirit of zeal and earnestness were the priests of Israel. From the position of influence which they occupied, these men could do much to hinder or advance the work. Their ready co-operation at the very outset, contributed not a little to its success. Thus should it be in every holy enterprise. Those who occupy positions of influence and responsibility in the church, should be foremost in the work of God. If they move reluctantly, others will not move at all. But "their zeal will provoke very many." When their light burns brightly, a thousand torches will be kindled at the flame. {ST, December 6, 1883 par. 17} [ST, December 6, 1883 par. 18] A majority of the nobles and rulers of Israel also came nobly up to their duty; but there were a few, the Tekoite nobles, who "put not their necks to the work of their Lord." While the faithful builders have honorable mention in the book of God, the memory of those slothful servants is branded with shame, and handed down as a warning to all future generations. In every religious movement there are some who, while they cannot deny that it is the work of God, will keep themselves aloof, refusing to make any effort to advance it. But in enterprises to promote their selfish interests, these men are often the most active and energetic workers. It were well to remember that record kept on high, the book of God, in which all our motives and our works are written,--that book in which there are no omissions, no mistakes, and out of which we are to be judged. There every neglected opportunity to do service for God will be faithfully reported, and every deed of faith and love, however humble, will be held in everlasting remembrance. {ST, December 6, 1883 par. 18} [ST, December 6, 1883 par. 19] Against the inspiring influence of Nehemiah's presence, the example of the Tekoite nobles had little weight. The people in general were animated with one heart and one soul of patriotism and cheerful activity. Men of ability and influence organized the various classes of citizens into companies, each leader making himself responsible for the reaction of a certain portion of the wall. It was a sight well pleasing to God and angels to see the busy companies working harmoniously upon the broken-down walls of Jerusalem, and it was a joyous sound to hear the noise of instruments of labor from the earliest dawn "till the stars appeared." {ST, December 6, 1883 par. 19} [ST, December 6, 1883 par. 20] Nehemiah's zeal and energy did not abate, now that the work was actually begun. He did not fold his hands, feeling that he might let fall the burden. With tireless vigilance he constantly superintended the work, directing the workmen, noting every hindrance, and providing for every emergency. His influence was constantly felt along the whole extent of those three miles of wall. With timely words he encouraged the fearful, approved the diligent, or aroused the laggard. And again he watched with eagle eye the movements of their enemies, who at times collected at a distance and engaged in earnest conversation as if plotting mischief, and then drawing near the workmen attempted to divert their attention and hinder the work. While the eye of every worker is often directed to Nehemiah, ready to heed the slightest signal, his eye and heart are uplifted to God, the great overseer of the whole work, the one who put it into the heart of his servant to build. And as faith and courage strengthen in his own heart, Nehemiah exclaims, and his words, repeated and re-echoed, thrill the hearts of the workers all along the line, "The God of Heaven, he will prosper us." - {ST, December 6, 1883 par. 20} [ST, December 13, 1883 par. 1] December 13, 1883 Efforts to Hinder Nehemiah's Work. - By Mrs. E. G. White. - Those who were restoring the defenses of Jerusalem did not go forward in their work unmolested. Satan was busy in stirring up opposition and creating discouragement. The principal agents in this movement were Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian. These idolaters had exulted in the feeble and defenseless condition of the Jews, and had mocked at their religion, and ridiculed their devastated city. And when the work of rebuilding the wall was entered upon, they with envenomed zeal set themselves to hinder the undertaking. To accomplish this, they attempted to cause division among the workmen by suggesting doubts and arousing unbelief as to their success. They also ridiculed the efforts of the builders, declared the enterprise an impossibility, and predicted a disgraceful failure. {ST, December 13, 1883 par. 1} [ST, December 13, 1883 par. 2] "What do these feeble Jews?" exclaimed Sanballat mockingly; "will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?" Tobiah, endeavoring to be still more contemptuous and sarcastic, added, "Even that which they build, if a fox go up, he shall even break down their stone wall." {ST, December 13, 1883 par. 2} [ST, December 13, 1883 par. 3] The builders on the wall were soon beset by more active opposition. They were compelled to guard continually against the plots of their sleepless adversaries. The emissaries of the enemy endeavored to destroy their courage by the circulation of false reports; conspiracies were formed, on various, pretexts, to draw Nehemiah into their toils; and false-hearted Jews were found ready to aid the treacherous undertaking. Again, the report was spread that Nehemiah was plotting rebellion against the Persian monarch, intending to exalt himself as king over Israel, and that all who aided him were traitors. {ST, December 13, 1883 par. 3} [ST, December 13, 1883 par. 4] Emissaries of the enemy, professing friendliness, mingled with the builders, suggesting changes in the plan, seeking in various ways to divert the attention of the workers, to cause confusion and perplexity, and to arouse distrust and suspicion. And the plans formed for the advancement of the work were reported, by these spies, to the enemy, and thus they were enabled to labor with greater effect to thwart the purpose of the builders. {ST, December 13, 1883 par. 4} [ST, December 13, 1883 par. 5] But Nehemiah continued to look to God for guidance and support, and the work went forward until the gaps were filled, and the entire wall built up to half its intended height. As the enemies of Israel saw that all their efforts had been unavailing, they were filled with rage. Hitherto they had not dared to employ violent measures; for Nehemiah and his companions were acting by the king's commission, and any active opposition might bring upon themselves the monarch's displeasure. But now, in their blind passion, they themselves became guilty of the crime of rebellion of which they had so eagerly accused Nehemiah. Having assembled for united counsel, they "conspired all of them together to come and to fight against Jerusalem." {ST, December 13, 1883 par. 5} [ST, December 13, 1883 par. 6] The experience of Nehemiah is repeated in the history of God's people in this time. Those who labor in the cause of truth will find that they cannot do this without exciting the anger of its enemies. Though they have been called of God to the work in which they are engaged, and their course is approved of him, they cannot escape reproach and derision. They will be denounced as visionary, unreliable, scheming, hypocritical,--anything, in short, that will suit the purpose of their enemies. The most sacred things will be represented in a ridiculous light to amuse the ungodly. A very small amount of sarcasm and low wit, united with envy, jealousy, impiety, and hatred, is sufficient to excite the mirth of the profane scoffer. And these presumptuous jesters sharpen one another's ingenuity, and embolden each other in their blasphemous work. Contempt and derision are indeed painful to human nature; but they must be endured by all who are true to God. It is the policy of Satan thus to turn souls from doing the work which the Lord has laid upon them. {ST, December 13, 1883 par. 6} [ST, December 13, 1883 par. 7] Proud scorners are not fit to be trusted; yet as Satan found in the heavenly courts a company to sympathize with him, so these find among professed followers of Christ those whom they can influence, who believe them honest, who sympathize with them, plead in their behalf, and become permeated with their spirit. Those who are at variance in almost everything else, will unite in persecuting the few who dare to pursue the straightforward path of duty. And the same enmity which leads to contempt and derision, will, at a favorable opportunity, inspire more violent and cruel measures, especially when workers for God are active and successful. {ST, December 13, 1883 par. 7} [ST, December 13, 1883 par. 8] Some of the leading men among the Jews, becoming disaffected, sought to discourage Nehemiah by exaggerating the difficulties attending the work, and representing the people as already exhausted by their excessive labor. Said they, "The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall." {ST, December 13, 1883 par. 8} [ST, December 13, 1883 par. 9] Again, they attempted to intimidate the people by the report that large armies were preparing for a secret attack upon the city: "And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease." It was the help and encouragement received from traitors in the camp that emboldened the enemies of Israel to make those threats. And traitors reported the threats for the sole purpose of terrifying and disheartening the builders on the wall. {ST, December 13, 1883 par. 9} [ST, December 13, 1883 par. 10] "And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us, they will be upon you." These alarms were given by those who were taking no part in the work. They were gathering up the statements and reports of their enemies, and bringing these in to the workers to weaken courage and create disaffection. Then every word of complaint, distrust, suspicion, or unbelief dropped by the workmen, with all the additional conjectures and conclusions of the news-carriers, was eagerly reported outside the walls, and circulated among those who despised the Jews, and sought to hinder their prosperity. {ST, December 13, 1883 par. 10} [ST, December 13, 1883 par. 11] The same difficulties are experienced by those who are now seeking to make up the breach in the law of God. The servants of the Lord must expect every kind of discouragement. They will be tried, not only by the anger, contempt, and cruelty of enemies, but by the indolence, inconsistency, lukewarmness, and treachery of friends and helpers. As we seek to advance the cause of truth, and prepare a people to stand in the day of God, we are led directly away from the customs and practices of the world. But there are among us pleasure-seekers, who are not laboring to meet the high standard of the divine requirements, who love the spirit and influence of the world more than they love the truth or the prosperity of God's cause. These unconsecrated elements are used by Satan to accomplish his purposes. While still connected with the people of God, they unite themselves with his enemies, and thus the Lord's work is laid open to the attacks of its bitterest foes, and the arguments furnished by professed friends of the truth are employed to destroy the confidence, courage, and faith of workers who are too easily discouraged. {ST, December 13, 1883 par. 11} [ST, December 13, 1883 par. 12] Even some who seem to desire the work of God to prosper, will yet weaken the hands of his servants by hearing, reporting, and half believing the slanders, boasts, and menaces of their adversaries. Those who appear to be honest souls are sometimes deceived through the influence of ambitious and turbulent men. Satan works with marvelous success through his agents; and all who yield to their influence are subject to a bewitching power that destroys the wisdom of the wise and the understanding of the prudent. Hence they allow themselves to be prejudiced, misled, and deceived. For this reason, many whose lives are a reproach to the cause of truth, will yet succeed in arousing distrust and suspicion of those through whom God is working. {ST, December 13, 1883 par. 12} [ST, December 13, 1883 par. 13] How busy, in a crisis, is the rebellious spirit, the evil tongue! How eagerly will they gather up floating rumors, and send them to the bitterest enemies of God, to be sown broadcast, like thistle seed, to produce their harvest of evil! And when the result is seen, in desolation, backsliding, and apostasy, then those who have done the very work which Satan prompted them to do, are ready to charge the result upon the faithful workers whom they have hindered, burdened, and distressed. But every man's work stands registered in the books in Heaven, and no disguise can there conceal the motives that prompt to action. Those who obey God will be honored of him. {ST, December 13, 1883 par. 13} [ST, December 13, 1883 par. 14] Amid great discouragements, Nehemiah made God his trust; and here is our defense. A remembrance of what the Lord has done for us, will prove a support in every danger. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" And "if God be for us, who can be against us?" However craftily the plots of Satan and his agents may be laid, God can detect them, and bring to naught all their counsels. {ST, December 13, 1883 par. 14} [ST, December 13, 1883 par. 15] The most bitter opposition, the boldest threats of the enemy, seemed only to inspire Nehemiah with firmer determination, and to arouse him to greater watchfulness. "Nevertheless," he declares, "we made our prayer unto our God, and set a watch against them day and night." "Therefore, set I in the lower places, behind the wall, and on the higher places, I even set the people after their families with their swords, their spears, and their bows. And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them; remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to naught, that we returned all of us to the wall, every one unto his work. And it came to pass from that time forth, that the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons." "They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, and so builded." {ST, December 13, 1883 par. 15} [ST, December 13, 1883 par. 16] Beside Nehemiah stood a trumpeter, and on different parts of the wall were stationed priests bearing the sacred trumpets. The people were scattered in their labors; but on the approach of danger at any point, a signal was given for them to repair thither without delay. Then the priests sounded an alarm upon the trumpets as a token that God would fight for them. "So we labored in the work," says Nehemiah, "and half of them held the spears from the rising of the morning till the stars appeared." Those who lived in towns and villages outside Jerusalem were required to lodge within the walls, both to guard the work and that they might be ready for duty in the morning. This would prevent unnecessary delay, and, furthermore, would cut off the opportunity which the enemies would otherwise enjoy, of attacking the workmen as they went to and from their homes, or embittering with prejudice or discouraging by threats. {ST, December 13, 1883 par. 16} [ST, December 13, 1883 par. 17] Nehemiah and his companions did not shrink from hardships, or excuse themselves from trying service. Neither by night nor by day, not even during the brief time given to slumber, did they put off their clothing, or even lay aside their armor. "So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me, none of us put off our clothes, saving that every one put them off for washing." {ST, December 13, 1883 par. 17} [ST, December 13, 1883 par. 18] Nehemiah was engaged in an important work, one which concerned the prosperity of the cause of God: Every effort previously put forth to accomplish that work had failed because of a lack of true faith and union of effort among the Jews. The Samaritans, disguising their enmity and cloaking their slanders under a pretense of fidelity to the king of Persia, had succeeded in causing a discontinuance of the work. The zealous and true-hearted among the Jews had again and again been disappointed in their purposes. But in the strength of God, Nehemiah determines that the adversaries shall not again hinder the work. The despisers of the God of Heaven shall be disappointed. Their Satanic policy cannot succeed if the people of God will bar the doors against the enemy, and work harmoniously to carry out the divine will. The foe cannot enter unless the gates are thrown open by traitors within. If we are but loyal and true, every attack of the enemy will lead us to a firmer reliance upon God, and to more determined effort to carry forward his work, against all opposing influences. - {ST, December 13, 1883 par. 18} [ST, December 20, 1883 par. 1] December 20, 1883 Nehemiah Rebukes Extortion. - By Mrs. E. G. White. - The wall of Jerusalem had not been completed, when Nehemiah's attention was called to the unhappy condition of the poorer classes of the people. In the unsettled state of the country, tillage had been, to some extent, neglected. Furthermore, because of their separation from God, his blessing had not rested upon their lands. A scarcity of grain resulted. To obtain food for their families, the poor were obliged to buy on credit, and at an exorbitant price. They were also compelled to raise money by borrowing on interest, to pay the tribute to the king of Persia. The people of Israel were not now enjoying prosperity as when the Lord blessed them for their obedience. Because of their sins their defense had been removed, and the Lord had allowed other nations to overcome them. Under the rule of idolatrous kings, heavy taxes were imposed upon them; property, liberty, and life seemed at the mercy of these godless powers. {ST, December 20, 1883 par. 1} [ST, December 20, 1883 par. 2] While they had no thought of revolting against the king of Persia, they had hoped, by repenting and reformation, to regain the favor of God, and to be restored to their former liberty. As yet their hopes were not realized. The tribute money for the king must be forthcoming in its season. To add to the distress of the poor, the more wealthy took advantage of their necessity, obtaining mortgages of their lands, and adding them to their own large possessions. They also required usury for all money loaned. This course soon reduced the unfortunate debtors to the deepest poverty, and many were forced to sell their sons and daughters to servitude. There appeared no hope of improving their condition, no way to regain either their lands or their children, no prospect before them but that of perpetual slavery. And yet they were of the same nation, children of the covenant equally with their more favored brethren. They had the same affection for their children as had the others. Their distress had not been caused by indolence or prodigality. They had been compelled to contract debts because of the failure of crops, and to pay heavy taxes. {ST, December 20, 1883 par. 2} [ST, December 20, 1883 par. 3] As a last resort, they presented their case before Nehemiah. The soul of this man of God was filled with indignation as he heard of the cruel oppression that existed among his own people. He resolved to see that justice was done; yet he did not move rashly in the matter. He felt that God had laid upon him grave responsibilities, and he must be faithful to his trust. "I was very angry," he says, "when I heard their cry and these words. Then I consulted with myself." He took time to weigh the whole matter, and to form his plans. Then with characteristic energy and determination he exerted his influence and authority for the relief of his oppressed brethren. {ST, December 20, 1883 par. 3} [ST, December 20, 1883 par. 4] The fact that the oppressors were men of wealth, whose support was greatly needed in the work of restoring the city and its defenses, did not for a moment turn him from his purpose. Having first sharply rebuked the nobles and rulers, he presented the matter in an assembly of the people, clearly showing what were the requirements of God touching the case, and urging them upon the attention of his hearers. {ST, December 20, 1883 par. 4} [ST, December 20, 1883 par. 5] He cited the people to events that occurred in the reign of the apostate Ahaz, and to the message which God then sent to Israel rebuking their cruelty and oppression. The children of Judah, because of their idolatry, had been delivered into the hands of their more idolatrous brethren, the people of Israel. The latter had indulged their cruel enmity by slaying in battle many thousands of the men of Judah, and seizing all the women and children, intending to keep them as slaves, or sell them into bondage to the heathen. Because of the sins of Judah, the Lord had not interposed to prevent the battle; but by the mouth of the prophet Oded he rebuked the cruel design of the victorious army: "Ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you; but are there not with you, even with you, sins against the Lord your God?" And the prophet assured them that the fierce anger of the Lord was upon them, and that their course of injustice and oppression would call down his judgments. Upon hearing these words, the armed men left the captives and the spoil before the princes and all the congregation. Then certain leading men of the tribe of Ephraim "took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren." {ST, December 20, 1883 par. 5} [ST, December 20, 1883 par. 6] After relating these facts of history, Nehemiah proceeded to the case under consideration. He wished to bring the offenders to see the real character of their oppressive work, and to be ashamed of it. Said he, "We, after our ability, have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us?" Nehemiah and others had ransomed certain of the Jews who had been sold to the heathen, and he now placed this course in contrast with the conduct of those who for worldly gain were enslaving their brethren. The fear of God should restrain them from such injustice. Nehemiah declared to the Jewish rulers--some of whom had been guilty of these practices--that instead of judging and punishing other criminals, they should investigate their own work, and cease at once their iniquitous extortion, lest they should become a reproach, even among the heathen. {ST, December 20, 1883 par. 6} [ST, December 20, 1883 par. 7] He showed them that he himself, being invested with authority from the Persian king, might have demanded large contributions for his personal benefit. Instead of this, he had not taken that which justly belonged to him, but had liberally contributed to relieve the people in their great necessity. Those extortioners had no more reason than he had to pursue the course they did. He urged them to cease at once their oppression, to restore the lands of the poor, and also the increase of money and provisions which they had exacted from them, and to lend them without security or usury. {ST, December 20, 1883 par. 7} [ST, December 20, 1883 par. 8] "Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest." "Then," says Nehemiah, "I called the priests, and took an oath of them, that they should do according to this promise." {ST, December 20, 1883 par. 8} [ST, December 20, 1883 par. 9] These portions of sacred history teach an important lesson. Those who profess to love and fear God should cherish sympathy and love for one another, and should guard the interests of others as their own. Christians should not regulate their conduct by the world's standard. In all ages the people of God are as distinct from worldlings as their profession is higher than that of the ungodly. From the beginning to the end of time, God's people are one body. {ST, December 20, 1883 par. 9} [ST, December 20, 1883 par. 10] The love of money is the root of all evil. In this generation the desire for gain is the absorbing passion. If wealth cannot be secured by honest industry, men seek to obtain it by fraud. Widows and orphans are robbed of their scanty pittance, and poor men are made to suffer for the necessaries of life. And all this that the rich may support their extravagance, or indulge their desire to hoard. The terrible record of crime daily committed for the sake of gain, is enough to chill the blood and fill the soul with horror. The fact that even among those who profess godliness the same sins exist to a greater or less extent, calls for deep humiliation of soul and earnest action on the part of the followers of Christ. Love of display and love of money have made this world a den of thieves and robbers. But Christians are professedly not dwellers upon the earth; they are in a strange country, stopping, as it were, only for a night. They should not be actuated by the same motives and desires as are those who have their home and treasure here. God designed that our lives should represent the life of our great Pattern; that, like Jesus, we should live to do others good. {ST, December 20, 1883 par. 10} [ST, December 20, 1883 par. 11] The customs of the world are no criterion for the Christian. He is not to imitate their sharp practice, over-reaching, and extortion, even in small matters. Every unjust act toward a fellow-mortal, though he be the veriest sinner, is a violation of the golden rule. Every wrong done to the children of God, is done to Christ himself in the person of his saints. Every attempt to advantage one's self by the ignorance, weakness, or misfortune of another, is registered as fraud in the Ledger of Heaven. {ST, December 20, 1883 par. 11} [ST, December 20, 1883 par. 12] He who truly fears God, would rather toil day and night, and eat the bread of poverty, than to indulge a passion for gain which would oppress the widow and the fatherless, or turn the stranger from his right. Our Saviour sought to impress upon his hearers that a man who would venture to defraud his neighbor in the smallest item, would, if the opportunity were favorable, over-reach in larger matters. The slightest departure from rectitude breaks down the barriers, and prepares the heart to do greater injustice. By precept and example, Christ taught that the strictest integrity should govern our conduct toward our fellow-men. Said the divine Teacher, "Whatsoever ye would that men should do to you, do ye even so to them." {ST, December 20, 1883 par. 12} [ST, December 20, 1883 par. 13] Just to the extent that man would advantage himself at the disadvantage of another, will his soul become insensible to the influence of the Spirit of God. Gain obtained at such a cost, is a fearful loss. It is better to want than to lie; better to hunger than to defraud; better to die than to sin. Extravagance, over-reaching, extortion, indulged by those professing godliness, are corrupting their faith, and destroying their spirituality. The church is in a great degree responsible for the sins of her members. She gives countenance to the evil, if she fails to lift her voice against it. The influence from which she has most to fear is not that of open opposers, infidels, and blasphemers, but of inconsistent professors of Christ. These are the ones who keep back the blessing of the God of Israel. {ST, December 20, 1883 par. 13} [ST, December 20, 1883 par. 14] All who would form characters for Heaven must be Bible Christians. They must be diligent in the study of the Chart of life, and must carefully and prayerfully examine the motives that prompt them to action. The business world does not lie outside the limits of God's government. True religion is not to be merely paraded on the Sabbath, and displayed in the sanctuary; it is for every day and for every place. Its claims must be recognized and obeyed in every act of life. Men who possess the genuine article will in all their business affairs show as clear a perception of right, as when offering their supplications at the throne of grace. {ST, December 20, 1883 par. 14} [ST, December 20, 1883 par. 15] God cannot be excluded from any transaction in which the rights of his children are concerned. Over every one that is serving him in sincerity, his hand is spread as a buckler. None can wound the humblest disciple of Jesus without smiting that hand which holds the sword of justice. {ST, December 20, 1883 par. 15} [ST, December 20, 1883 par. 16] The apostle James, looking down to the last days, addresses a solemn and fearful warning to those who have heaped up riches by fraud and oppression: "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabbaoth." {ST, December 20, 1883 par. 16} [ST, January 3, 1884 par. 1] January 3, 1884 Heathen Plots Against Nehemiah. - By Mrs. E. G. White. - Sanballat, Tobiah, and their confederates, dared not openly make war upon the Jews; but with increasing malice they continued their secret efforts to perplex, injure, and discourage them. The wall about Jerusalem was rapidly approaching completion. When it should be finished, and its gates set up, these enemies of Israel could not hope to force an entrance into the city. Therefore they were the more eager and determined in their efforts to stop the work without delay. At last they devised a plan to draw Nehemiah from his station, and kill or imprison him while they had him in their power. {ST, January 3, 1884 par. 1} [ST, January 3, 1884 par. 2] Pretending to desire a compromise of the opposing parties, they proposed a conference with Nehemiah, and invited him to meet them in a village on the plain of Ono. But the Spirit of God, enlightening the mind of his servant, enabled him to discern their real purpose. Says Nehemiah, "I sent messengers unto them, saying, I am doing a great work, so that I cannot come down; why should the work cease, whilst I leave it and come down to you?" But these emissaries of Satan were persistent. Four times they sent messages of like import, but received the same answer. {ST, January 3, 1884 par. 2} [ST, January 3, 1884 par. 3] Finding this plan unsuccessful, they then had resort to a more dangerous stratagem. Sanballat sent to Nehemiah a messenger bearing an open letter wherein was written: "It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel; for which cause thou buildest the wall, that thou mayest be their king, according to these words. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together." Had the reports mentioned been actually circulated, there would have been cause for apprehension; for they would soon have been carried to the ears of the king, whom a slight suspicion might provoke to the severest measures. But Nehemiah was convinced that the letter was wholly false, written to arouse his fears, and draw him into some snare prepared by his enemies. This conclusion was strengthened by the fact that the letter was sent open, evidently that the contents might be read by the people, and thus intimidate them also. {ST, January 3, 1884 par. 3} [ST, January 3, 1884 par. 4] He therefore promptly returned the answer "There are no such things done as thou sayest; but thou feignest them out of thine own heart." He is not ignorant of Satan's devices, and he feels assured that all these attempts are made for the purpose of weakening the hands of the builders, that their work may not be accomplished. He turns to the Source of strength, with the prayer, "Now therefore, O God, strengthen my hands." {ST, January 3, 1884 par. 4} [ST, January 3, 1884 par. 5] Satan had been defeated again and again; and now with deeper malice and greater cunning, he proceeded to devise a still more subtle and dangerous snare for the servant of God. Sanballat and his companions were moved to hire men, professing to be friends of Nehemiah, to give him evil counsel as the word of the Lord. The principal person engaged in this nefarious work was one Shemaiah, who had previously been held in good repute by Nehemiah. This man shut himself up in a chamber near the sanctuary, as if fearing that his life was in danger, and thither Nehemiah went to consult with him as one who was especially favored of God. The temple was at this time protected by walls and gates, while the gates of the city were not yet set up. This deceiver therefore professed great concern for Nehemiah's safety, and counseled him to seek shelter in the temple: "Let us meet together in the house of God, within the temple, and let us shut the doors of the temple; for they will come to slay thee; yea, in the night will they come to slay thee." The hero's fearless answer was, "Should such a man as I flee? and who is there, that being as I am, would go into the temple to save his life? I will not go in." {ST, January 3, 1884 par. 5} [ST, January 3, 1884 par. 6] Had Nehemiah followed that treacherous counsel, he would have sacrificed his reputation for courage, and faith in God, and would have appeared cowardly and contemptible. The alarm would have spread among the people, each would have sought his own safety, and the city would have been left unprotected, to fall a prey to their enemies. That one unwise move would have been a virtual surrender of all that had been gained. {ST, January 3, 1884 par. 6} [ST, January 3, 1884 par. 7] Nehemiah was not long in penetrating the true character and object of his counselor; "And, lo, I perceived that God had not sent him; but that he pronounced this prophecy against me; for Tobiah and Sanballat had hired him. Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me." {ST, January 3, 1884 par. 7} [ST, January 3, 1884 par. 8] In view of the important work that Nehemiah had undertaken, together with the integrity of his character, and the confidence in God which he professed to feel, it would be highly inconsistent for him to hide himself as though in fear. The preservation of life itself would not be a sufficient excuse for such a course. The infamous counsel given him was seconded by more than one man of high reputation, who, while professing to be his friend, was secretly in league with his enemies. Women also, while pretending to have received great light from God, basely sold themselves to serve the cause of the heathen. Nehemiah prays that God will mark their evil designs, and reward them according to their deeds. {ST, January 3, 1884 par. 8} [ST, January 3, 1884 par. 9] Despite all the plots of enemies, open and secret, the work of building went steadily forward, the wall rose to the proper height, and in about two months after Nehemiah's arrival at Jerusalem, the holy city was girded round with its defenses, and the builders could walk upon its walls, and look forth upon their astonished adversaries. Says Nehemiah, "When all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes; for they perceived that this work was wrought of our God." {ST, January 3, 1884 par. 9} [ST, January 3, 1884 par. 10] Yet the striking evidence that the hand of the Lord was with Nehemiah was not sufficient to restrain discontent, rebellion, and treachery. "In those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. For there were many in Judah sworn unto him because he was the son-in-law of Shechaniah.' Here are seen the evil results of intermarriage with idolaters. In this union, Satan had gained the victory. A family of Judah had connected themselves with the enemies of God, and the relation had proved a snare to the people. Many others also united in marriage with the heathen. These, like the mixed multitude that came up with Israel from Egypt, were a source of constant trouble. They were not whole-hearted in the service of God. When his work demanded a sacrifice, they were ready to violate their own solemn oaths of co-operation and support. All this had tended to weaken and discourage those who sought to build up the cause of God. {ST, January 3, 1884 par. 10} [ST, January 3, 1884 par. 11] Some who had been foremost in plotting mischief against the Jews, and endeavoring by every possible means to cause their ruin, now professed great desire to be on friendly terms with them. Some of the nobles of Judah who had become entangled in idolatrous marriages, had held traitorous correspondence with Tobiah, and had taken oath to serve him. They now presumed to represent this agent of Satan as a man of ability, wisdom, and foresight, and urged that an alliance with him would be highly advantageous to the Jews. At the same time they betrayed to him Nehemiah's plans and movements. Thus the work of God was laid open to his enemies, and opportunity was given them not only to misconstrue Nehemiah's words and acts, and circulate false reports concerning him, but to lay plans to counteract his efforts and hinder his work. Yet this man, who had so boldly stood in defense of the oppressed, did not exercise the authority with which he was invested, and bring to punishment those traitors in the camp. Calmly and unselfishly he went forward in the service of his people, never dreaming of slackening his efforts though they should be repaid only with ingratitude and treachery. {ST, January 3, 1884 par. 11} [ST, January 3, 1884 par. 12] The whole power and policy of Satan have always been aimed at those who are zealously seeking to advance the cause and work of God. Though often baffled, he as often renews his assaults. But it is when he works in secret that he is most to be feared. The advocates of unpopular truth must expect opposition from its open enemies; this is often fierce and cruel, but it is far less dangerous than the secret enmity of those who profess to be serving God while at heart they are servants of Satan. While apparently uniting in the work of God, many are connected with his foe; and if in any way crossed in their plans, or reproved for their sins, they court the favor of the enemies of truth, and open to them all the plans of God's servants and the workings of this cause. Thus they place every advantage in the hands of those who use all their knowledge to hinder the work of God and injure his people. Thus these men of two minds and two purposes pretend to serve God, and then go over to the enemy and serve him, as best suits their inclination. {ST, January 3, 1884 par. 12} [ST, January 3, 1884 par. 13] Every device which the prince of darkness can suggest, will be employed to induce God's servants to form a compromise with the agents of Satan. Repeated solicitations will come in, to call us from duty; but, like Nehemiah, we should steadfastly reply, "I am doing a great work, so that I cannot come down." We have no time to seek the favor of the world, or even to defend ourselves from their misrepresentation and calumny. We have no time to lose in self-vindication. We should keep steadily at our work, and let that refute the falsehoods which malice may coin to our injury. Slanders will be multiplied if we stop to answer them. Should we allow our enemies to gain our friendship and sympathy, and thereby allure us from our post of duty; should we by any unguarded act, expose the cause of God to reproach, and thus weaken the hands of the workers, we should bring upon our characters a stain not easily removed, and place a serious obstacle in the way of our own future usefulness. {ST, January 3, 1884 par. 13} [ST, January 3, 1884 par. 14] Those temptations are most dangerous which come from the professed servants of God, and from our friends. When persons who are uniting with the world, yet claiming great piety and love, counsel the faithful workers for God to be less zealous and more conservative, our answer must be an appeal to the word of God. When they plead for union with those who have been our determined opposers, we should fear and shun them as decidedly as did Nehemiah. Those who would lead away from the old landmarks to form a connection with the ungodly, cannot be sent of Heaven. Whatever may have been their former position, their present course tends to unsettle the faith of God's people. {ST, January 3, 1884 par. 14} [ST, January 3, 1884 par. 15] Such counselors are prompted by Satan. They are time-servers. The testimonies, reproofs, and warnings of God's servants are unpalatable to them, being a reproof to their worldly, pleasure-loving propensities. We should shun this class as resolutely as did Nehemiah. {ST, January 3, 1884 par. 15} [ST, January 3, 1884 par. 16] When plied with the arguments and suggestions of such advisers, it would be well for us each to inquire, "Should I, who am a Christian, a child of God; one called to be the light of the world, a preacher of righteousness; who have so often expressed my confidence in the truth and the way in which the Lord has led us,--should I unite my influence with those who bitterly oppose the work of God? Should I, a steward of the mysteries of God, open to his worst enemies the counsels of his people? Would not such a course embolden the wicked in their opposition to the truth of God and to his covenant-keeping people? Would not such concession prevent me from opening my lips in exhortation, warning, or entreaty, in my own family or in the church of God? If Paul or Peter were placed in similar circumstances, would he thus betray a sacred trust? Would not even men of the world despise me? Would they not scorn to be diverted from their life-work by difficulties or perils?" {ST, January 3, 1884 par. 16} [ST, January 3, 1884 par. 17] Satan will work by any and every means which he can employ to discourage the active servants of God. If the shepherd can be beguiled from his duty, then the way is clear for wolves to scatter and devour the sheep. {ST, January 3, 1884 par. 17} [ST, January 3, 1884 par. 18] Every success of the truth discourages the enemies of God; and they are sometimes forced to acknowledge that it is his work, while they hate it the more on that very account. False brethren will continue to increase. Those to whom God has sent warnings and reproofs, but who, rejecting the Heaven-sent message, give heed to the counsel of his enemies, are the severest trial to his faithful servants. "They that forsake the law, praise the wicked." - {ST, January 3, 1884 par. 18} [ST, January 10, 1884 par. 1] January 10, 1884 Nehemiah Causes the People to Be Instructed in the Law of God. - By Mrs. E. G. White. - While Nehemiah labored diligently to restore the material defenses of Jerusalem, he did not forget that the God of Israel was their only sure defense, and that only in obedience to his commandments would they be secure. He therefore gave diligent attention to the instruction of the people in the law of God. {ST, January 10, 1884 par. 1} [ST, January 10, 1884 par. 2] At the time of the feast of trumpets, when many were gathered at the holy city, the people assembled in the street that was before the water gate; "and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday." "And the ears of all the people were attentive unto the book of the law." "And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands; and they bowed their heads, and worshiped the Lord with their faces to the ground." Certain of the priests and Levites united with Ezra in explaining to the people the principles of the divine law. "So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading." {ST, January 10, 1884 par. 2} [ST, January 10, 1884 par. 3] The scene was one of mournful interest. The wall of Jerusalem had been rebuilt, and the gates set up; thus far a great victory had been achieved; but a large part of the city was still in ruins. On a pulpit of wood, erected in one of the broadest streets, and surrounded on every hand by the sad reminders of Judah's departed glory, stood Ezra, now an aged man. At his right and left were gathered his brother Levites, who were consecrated to the service of God, and whose presence lent dignity and solemnity to the occasion. With heavy hearts they thought upon the days of their fathers, when the royal psalmist had sung: "Walk about Zion, and go round about her; tell the towers thereof. Mark ye well her bulwarks, consider her palaces." "Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King." {ST, January 10, 1884 par. 3} [ST, January 10, 1884 par. 4] Looking down from the elevated platform, the eye swept over a sea of heads. From all the surrounding country the children of the covenant had assembled; and as one man they were listening, intent and reverent, to hear once more the words of the Most High. But even here the evidence of their sin was apparent. In their mingling with other nations, the Hebrew language had become corrupted, and therefore great care was necessary on the part of the speakers to explain the law in the language of the people, and so present it that it might be understood by all. {ST, January 10, 1884 par. 4} [ST, January 10, 1884 par. 5] As the law of God was read and explained, the people were convinced of their guilt and danger, and with tender consciences and penitential tears they mourned because of their transgressions. But as this day was a festival, a day of holy convocation, a day which the Lord had commanded to be kept with joy and gladness, they were bidden by their teachers to restrain their grief, and to rejoice in view of the great mercy of God toward them. "For," said Nehemiah, "this day is holy unto our Lord; neither be ye sorry; for the joy of the Lord is your strength." {ST, January 10, 1884 par. 5} [ST, January 10, 1884 par. 6] Accordingly, after the earlier part of the day had been devoted to religious exercises, the people spent the remainder in gratefully recounting the blessings of God, and enjoying the bounties which he had granted them, remembering also to send portions to the poor who had nothing to prepare. And there was great rejoicing, because they understood the words of the law which had been declared to them. {ST, January 10, 1884 par. 6} [ST, January 10, 1884 par. 7] The work of reading and expounding the law to the people was continued upon the following day. The solemn services of the day of atonement were performed at the time appointed,--on the tenth day of the seventh month,--according to the command of God. And from the fifteenth to the twenty-second of the same month the people and their rulers kept once more the feast of tabernacles. {ST, January 10, 1884 par. 7} [ST, January 10, 1884 par. 8] It was published "in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God." "And all the congregation of them that were come again out of the captivity made booths, and sat under the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. Also day by day, from the first day unto the last day, he ï¼»Ezraï¼½ read in the book of the law of God." {ST, January 10, 1884 par. 8} [ST, January 10, 1884 par. 9] When this festival was past, one day only having intervened, the children of Israel kept a solemn fast. This was held not merely at the command of the rulers, but by the desire of the people. As they had from day to day listened to the words of the law, they had been deeply convicted of their own transgressions, and also of the sins of their nation in past generations. They saw that it was because of their departure from God that his protecting care had been withdrawn from them, and they had been scattered in foreign lands. And they now determined to seek God's mercy, and to pledge themselves to walk hereafter in his commandments. {ST, January 10, 1884 par. 9} [ST, January 10, 1884 par. 10] Before entering upon the services of the day, they carefully separated themselves from the heathen who were intermingled with them. This being done, "they stood up in their place, and read in the book of the law of the Lord their God one-fourth part of the day; and another fourth part they confessed, and worshiped the Lord their God." {ST, January 10, 1884 par. 10} [ST, January 10, 1884 par. 11] The people prostrated themselves before the Lord, humbly confessing their sins and pleading for mercy and pardon, each for himself individually and for the entire congregation. Then their leaders encouraged them to believe that God, according to his promise, had heard their prayers. They showed them that they were not only to mourn and weep and repent of their transgressions, but to trust that God had pardoned them, and to evince their faith by recounting his mercies and praising him for his goodness. Said these teachers, "Stand up and bless the Lord your God forever and ever." {ST, January 10, 1884 par. 11} [ST, January 10, 1884 par. 12] Then from the gathered throng, as they stood with hands outstretched toward heaven, arose the song of praise and adoration: "Blessed be thy glorious name, which is exalted above all blessing and praise. Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all, and the host of Heaven worshipeth thee." {ST, January 10, 1884 par. 12} [ST, January 10, 1884 par. 13] In this portion of sacred history is a precious lesson of faith for all who are convicted of sin, and weighed down with a sense of their unworthiness. When they compare their characters with God's great standard of right, they see themselves condemned as transgressors. There is no power in law to free them from their guilt. But as they confess their sins, they can find pardon through Christ. From him flows the cleansing stream that can wash away the stains of sin. When the sinner has come to Christ with contrition of soul, confessing his transgressions, it is then his duty to appropriate to himself the Saviour's promise of pardon to the repentant and believing. He who seeks to find goodness and cause for rejoicing in himself, will always be in despair; but he who looks to Jesus, the author and finisher of his faith, can say with confidence, "I live, yet not I, but Christ liveth in me." {ST, January 10, 1884 par. 13} [ST, January 10, 1884 par. 14] Following the song of praise, the leaders of the congregation presented the history of Israel, showing God's great benefits and their ingratitude. Tracing the record from the days of Abraham, they called attention to God's design to preserve his name upon the earth by preserving for himself a people pure amid the general corruption; they recounted the mighty manifestations of his power in their deliverance from bondage in Egypt, and showed also how backsliding and apostasy had caused the blessing of the Lord to be withdrawn from Israel. {ST, January 10, 1884 par. 14} [ST, January 10, 1884 par. 15] Then the whole congregation entered into a covenant to keep all the commandments of God; and that the transaction might be as effectual as possible, this covenant was written out, and those who were thoroughly in earnest in the work of reformation, affixed their names and seals. They wished to preserve for future reference a memorial of the obligation they had just taken upon themselves, as a reminder of duty and a barrier against temptation. Thus it was that the people took a solemn oath to "walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments and his statutes." The oath taken also included a promise not to intermarry with "the people of the land." This had often been done by the people; and sometimes the rulers, as Solomon and Ahab, had formed such unions; and these marriages, by introducing idolatry, had resulted in the ruin of thousands. {ST, January 10, 1884 par. 15} [ST, January 10, 1884 par. 16] The Lord had strictly forbidden the intermarrying of his people with other nations. This would prevent the Hebrews from marrying idolaters, and thus forming connections with heathen families. The reason which God assigned for prohibiting those marriages was, "They will turn away thy son from following me." But the heathen were less guilty than are the impenitent in this age, who, having the light of the gospel, persistently refuse to accept it. Those among ancient Israel who ventured to disregard the divine prohibition, did it at the sacrifice of religious principle. When those who now profess to be God's people join themselves in marriage with the ungodly, they form a tie uniting them to the world, and they will probably soon be one with them, notwithstanding their present profession. {ST, January 10, 1884 par. 16} [ST, January 10, 1884 par. 17] Before the day of fasting ended, the people still further manifested their determination to return unto the Lord. With one accord, all pledged themselves to cease the desecration of the Sabbath. Nehemiah did not at this time, as at a later date, exercise his authority to prevent heathen traders from coming into Jerusalem on the Sabbath, for the sale of provisions and other articles; but to save the people from yielding to temptation, he engaged them, by a solemn covenant, not to transgress the Sabbath law by purchasing of those venders, hoping that this would discourage them, and put an end to their traffic. {ST, January 10, 1884 par. 17} [ST, January 10, 1884 par. 18] Provision was also made to support the public worship of God. A pledge was given by the congregation to contribute yearly a stated sum for the service of the sanctuary, as well as to bring the tithes and the "firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the Lord, also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God." {ST, January 10, 1884 par. 18} [ST, January 10, 1884 par. 19] The liberality of the Jews in their offerings for religious purposes might well be imitated by Christians. If tithes and offerings were required thousands of years ago, they are much more essential now. The labors of God's servants were then confined almost wholly to the land of Palestine; but the apostles and their successors were commissioned to preach the gospel throughout the world. The people of this dispensation are favored with greater light and blessing than were the Jews; therefore they are placed under even greater obligation to honor God and to advance his cause. {ST, January 10, 1884 par. 19} [ST, January 10, 1884 par. 20] The efforts of Nehemiah to restore the worship of the true God had been crowned with success. If Israel would be true to the oath they had taken, a bright future was before them; for the Lord has always magnified his law before his people, pouring rich blessings upon them so long as they have been obedient. The history of God's ancient people is full of instruction for the church of today. While the Bible faithfully presents the result of their apostasy as a warning to all future generations, it portrays, as a worthy example, the deep humiliation and repentance, the earnest devotion and generous sacrifice, that marked their seasons of returning to the Lord. There is encouragement, too, in the record of God's willingness to receive his backsliding but repentant people. It would be a scene well-pleasing to God and angels, would his professed followers in this generation unite, as did Israel of old, in a solemn covenant to "observe and do all the commandments of the Lord our Lord, and his judgments and his statutes." - {ST, January 10, 1884 par. 20} [ST, January 17, 1884 par. 1] January 17, 1884 The Sabbath Reformation Under Nehemiah. - By Mrs. E. G. White. - Under the labors of Ezra and Nehemiah, the people of Judah had in the most solemn and public manner, pledged themselves to render obedience to the law of God. But when the influence of these teachers was for a time withdrawn, there were many who departed from the Lord. During the absence of Nehemiah from Jerusalem, idolaters not only gained a foot-hold in the city, but contaminated by their presence the very precincts of the temple. Certain families of Israel, having intermarried with the family of Tobiah the Ammonite, had brought about a friendship between this man, one of Judah's most bitter and determined enemies, and Eliashib the high priest. As a result of this unhallowed alliance, Tobiah had been permitted to occupy a commodious apartment connected with the temple, which had been devoted to the storing of various offerings brought for the service of God. {ST, January 17, 1884 par. 1} [ST, January 17, 1884 par. 2] Thus not only was the temple of the Lord profaned, but his people were constantly exposed to the corrupting influence of this agent of Satan. Because of their cruelty and treachery toward Israel, the Ammonites and Moabites had by the word of the Lord been forever excluded from the congregation. And yet, in defiance of this solemn interdict, the high priest himself casts out the consecrated oblations from the chamber of God's house, to make a place for the most violent and treacherous of a proscribed people. Greater contempt for God could not have been manifested than was expressed in this favor conferred on this enemy of God and his truth. {ST, January 17, 1884 par. 2} [ST, January 17, 1884 par. 3] When Nehemiah learned of this bold profanation, he promptly exercised his authority to expel the intruder. "It grieved me sore; therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers; and thither brought I again the vessels of the house of God, with the meat-offering and the frankincense." {ST, January 17, 1884 par. 3} [ST, January 17, 1884 par. 4] Not only had the temple been profaned, but the offerings had been misapplied. This tended to discourage the liberality of the people. They lost their zeal and fervor in the cause of God, and were reluctant to pay their tithes. The treasuries of the Lord's house were but poorly supplied; and the singers and others employed in the temple service not receiving a sufficient support, many left the work of God to labor elsewhere for the maintenance of their families. Nehemiah promptly corrected these abuses. He gathered together those who had forsaken the service of the house of God, and caused the tithes and offerings to be restored. Faithful men were appointed to take charge of the means raised, confidence was restored, and all Judah brought their tithes to the treasuries of the Lord. {ST, January 17, 1884 par. 4} [ST, January 17, 1884 par. 5] Another result of intercourse with idolaters was disregard of the Sabbath. Heathen merchants and traders from the surrounding country had been intent upon leading the children of Israel to engage in traffic upon the Sabbath. While there were some who would not be induced to sacrifice principle, and transgress the commandment of God, others were more easily influenced, and joined with the heathen in their endeavor to overcome the scruples of their more conscientious countrymen; and the idolaters boasted of the success that had attended their efforts. Many dared openly to violate the Sabbath. While some engaged in traffic with the heathen, others were treading in wine-presses, and others bringing in sheaves upon the Sabbath day. {ST, January 17, 1884 par. 5} [ST, January 17, 1884 par. 6] Had the rulers exerted their influence and exercised their authority, this state of things might have been prevented; but their desire to advance their own secular interest led them to favor the ungodly. It is mingling our interest with the interest of unbelievers that leads to apostasy and the ruin of the soul. {ST, January 17, 1884 par. 6} [ST, January 17, 1884 par. 7] Nehemiah rebuked them for their shameful neglect of duty, which was largely responsible for the fast-spreading apostasy. "What evil thing is this that ye do, and profane the Sabbath day?" he sternly demanded. "Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath." He gave command that "when it began to be dark before the Sabbath," the city gates should be shut, and that they should not be opened till the Sabbath was past; and, having more confidence in his own servants than in those the magistrates of Jerusalem might appoint, he stationed them at the gate to see that his orders were enforced. {ST, January 17, 1884 par. 7} [ST, January 17, 1884 par. 8] The merchants were not disposed to abandon their purpose; and several times they lodged without the gates of the city, hoping to find opportunity for traffic, either with citizens or country people. Upon being informed of this, Nehemiah warned them that they would be punished if they continued this practice. He also directed the Levites to guard the gates, knowing that on account of their higher position they would command greater respect than the common people; while from their close connection with the service of God, it was reasonable to expect that they would be more zealous in enforcing obedience to his law. {ST, January 17, 1884 par. 8} [ST, January 17, 1884 par. 9] By the observance of the Sabbath the Israelites were to be distinguished from all other nations as the worshipers of the true God, the Creator of the heavens and the earth. The Sabbath was the divinely-appointed memorial of the creative work, and the day upon which it was to be celebrated was not left indefinite. It was not any day which men might choose and no day in particular, but the very day in which the Creator rested, that was sanctified and hallowed. On this day God would come very near to his obedient, commandment-loving people. {ST, January 17, 1884 par. 9} [ST, January 17, 1884 par. 10] God places a very high estimate upon his law. Moses and Joshua commanded that it be read publicly at stated periods, that all the people might be familiar with its precepts, and reduce them to practice. If they did this, they had the exalted privilege of being counted as sons and daughters of the Most High, and might confide in him as dear children. In Nehemiah's day, the adversary of souls, working through the children of disobedience, and taking advantage of the unfaithfulness of men in holy office, was fast lulling the nation to forgetfulness of God's law, the very sin which had provoked his wrath against their fathers; and for a time it seemed that all the care, labor, and expense involved in rebuilding the defenses of Jerusalem would be lost. {ST, January 17, 1884 par. 10} [ST, January 17, 1884 par. 11] David prayed, "It is time for thee, Lord, to work; for they have made void thy law." This prayer is no less pertinent at the present time. The world has gone astray from God, and its lawless state should strike terror to the heart, and lead all who are loyal to the great King to work for a reformation. The papal power has thought to change the law of God by substituting a spurious Sabbath for that of Jehovah; and all through the religious world the false Sabbath is revered, while the true one is trampled beneath unholy feet. But will the Lord degrade his law to meet the standard of finite man? Will he accept a day possessing no sanctity, in the place of his own Sabbath, which he has hallowed and blessed? No; it is on the law of God that the last great struggle of the controversy between Christ and his angels and Satan and his angels will come, and it will be decisive for all the world. This is the hour of temptation to God's people; but Daniel saw them delivered out of it, every one whose name is written in the Lamb's book of life. {ST, January 17, 1884 par. 11} [ST, January 17, 1884 par. 12] Men in responsible positions will not only ignore and despise the Sabbath themselves, but from the sacred desk, will urge upon the people the observance of the first day of the week, pleading tradition and custom in behalf of this man-made institution. They will point to calamities on land and sea--to the storms of wind, the floods, the earthquakes, the destruction by fire--as judgments indicating God's displeasure because Sunday is not sacredly observed. These calamities will increase more and more, one disaster will follow close upon the heels of another; and those who make void the law of God will point to the few who are keeping the Sabbath of the fourth commandment as the ones who are bringing wrath upon the world. This falsehood is Satan's device that he may ensnare the unwary. {ST, January 17, 1884 par. 12} [ST, January 17, 1884 par. 13] We need Nehemiahs in 1884, who shall arouse the people to see how far from God they are because of the transgression of his law. Nehemiah was a reformer, a great man raised up for an important time. As he came in contact with evil and every kind of opposition, fresh courage and zeal were aroused. His energy and determination inspired the people of Jerusalem; and strength and courage took the place of feebleness and discouragement. His holy purpose, his high hope, his cheerful consecration to the work, were contagious. The people caught the enthusiasm of their leader, and in his sphere each man became a Nehemiah, and helped to make stronger the hand and heart of his neighbor. Here is a lesson for ministers of the present day. If they are listless, inactive, destitute of godly zeal, what can be expected of the people to whom they minister? {ST, January 17, 1884 par. 13} [ST, January 17, 1884 par. 14] Man's personal accountability to God should command careful attention. The law can never pardon. Its province is not to save the transgressor, but to convict him. It is far-reaching, and all we do bears the stamp of its approval or condemnation. Men professing godliness often regard the secret sins of the soul very lightly; but it is the secret motives of the heart that determine the true character, and God will bring them into judgment. The dangers resulting from disobeying God and seeking the friendship of the world have not lessened with the lapse of time. There is earnest work to be done; and the faithful watchman, who is actuated by love to God and a desire to save sinners, will reap the reward of his labors; but the unfaithful watchman, whose influence tends to union with the world, will cause the ruin of many souls. - {ST, January 17, 1884 par. 14} [ST, January 24, 1884 par. 1] January 24, 1884 Nehemiah Separates Israel From Idolaters. - By Mrs. E. G. White. - Results of Marrying with the Ungodly. Another subject to which Nehemiah's attention was called on his return to Jerusalem, was the danger that threatened Israel from intermarriage and association with idolaters. "In those days," says Nehemiah, "saw I Jews that had married wives of Ashdod, of Ammon, and of Moab; and their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people." This assimilation to the language of the heathen was an indication of the inroads made by heathenism. In many families, children, trained by heathen mothers, were prattling around them in the tongue of the several idolatrous nations with whom the Israelites had intermarried. These children, as they grew up in the habits and customs of heathenism, became idolaters of the most dangerous class, because they were connected with the people of God. {ST, January 24, 1884 par. 1} [ST, January 24, 1884 par. 2] These unlawful alliances caused great confusion; for some who entered into them were persons in high position, rulers of the people and men connected with service of God, to whom, in the absence of Nehemiah, the people had a right to look for counsel and correct example. God had carefully excluded the heathen from uniting with his faithful worshipers; but the divinely erected barriers had been broken down, and as a consequence of mingling and intermarrying with other nations, the Israel of God were fast losing their peculiar, holy character. Nehemiah knew that ruin was before the nation if this evil were not put away, and he reasoned with these men on the subject. He firmly and fearlessly declared, "Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." He presented the case of Solomon, and reminded them that among many nations there had arisen no king like this man, whom God had favored, and to whom he had given great wisdom. But the idolatrous women whom he connected with his house by marriage, led his heart astray from God, and his example had a corrupting influence on all Israel. The commands and threatenings of the Lord, and the fearful judgments visited upon Israel in past generations, aroused the consciences of the people. The strongest and most endearing ties that bound them to idolaters were broken. Not only were future marriages with the heathen forbidden, but marriages already formed were dissolved. {ST, January 24, 1884 par. 2} [ST, January 24, 1884 par. 3] Some men in sacred office pleaded for their heathen wives, declaring that they could not bring themselves to separate from them. Nehemiah replied, with solemn sternness, "Shall we then hearken unto you, to do all this great evil to transgress against our God in marrying strange wives?" {ST, January 24, 1884 par. 3} [ST, January 24, 1884 par. 4] A grandson of the high priest, having married a daughter of the notorious Sanballat, was not only removed from office; but promptly banished from Israel. "Remember them, O my God," exclaimed Nehemiah, "because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites." He adds: "Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business." No respect was shown for rank or position. No distinction was made. Whoever among the priests and rulers refused to sever his connection with idolaters, was immediately separated from the service of the Lord. {ST, January 24, 1884 par. 4} [ST, January 24, 1884 par. 5] How much anguish of soul this needed severity cost the faithful workers for God, the Judgment alone will reveal. Every advance step was gained only by fasting, humiliation, and prayer. There was a constant struggle with opposing elements. {ST, January 24, 1884 par. 5} [ST, January 24, 1884 par. 6] Many who had married idolaters chose to go with them into exile; and, with those who had been expelled from the congregation, they joined the Samaritans, a heathen people who had combined with their idolatrous worship many of the customs of the Jews. Hither some who had occupied high positions in the work of God now found their way, and after a time they cast in their lot fully with them. Desiring to strengthen this alliance, the Samaritans promised to adopt more fully the Jewish faith and customs; and the apostates, determined to outdo their former brethren, erected a temple on Mount Gerizim, in opposition to the house of God at Jerusalem. This spurious religion continued to be a mixture of Judaism and heathenism; and their claims to be the people of God were the source of schism, emulation, and enmity between the two nations from generation to generation. {ST, January 24, 1884 par. 6} [ST, January 24, 1884 par. 7] The servants of God today encounter difficulties very similar to those against which Nehemiah contended. Human nature is still the same. And Satan is as active, earnest, and persevering now as at any period in the past. Nay, rather, the word of God declares that his power and enmity increase as we near the close of time. The greatest danger of God's ancient people arose from their inclination to disregard his direct requirements and to follow, instead, their own desires. Such is the sin and danger of his people at the present time. The indolence, backsliding, and degeneracy in our churches may be traced, in a great degree, to the lax sentiments which have been coming in as a result of conformity to the world. The Sabbath is not as sacredly regarded as it should be. Improper marriages, with their train of evils, have dragged down some of the most useful men to apostasy and ruin. {ST, January 24, 1884 par. 7} [ST, January 24, 1884 par. 8] Before contracting marriage, every wise person will consider the matter in all its bearings: "Will the relation I am about to form lead Heavenward, or toward perdition? Will it bring in sacred and devotional influences, or the corrupting influence of the world.?" {ST, January 24, 1884 par. 8} [ST, January 24, 1884 par. 9] In the existing state of religious declension, there is crying need of earnest, faithful Nehemiahs and Ezras,--men who will not shun to call sin by its right name, and who will not shrink from vindicating the honor of God. Those upon whom God has laid the burden of his work are not to hold their peace, and cover prevailing evils with a cloak of false charity. Men of courage and energy are needed to expose fashionable sins. Iniquity must not be palliated and excused. Those who lead the church of God to follow the customs and practices of the world, are not to be lauded and exalted. No regard for family or position will hinder the faithful servants of Christ from guarding the interests of his people. God is no respecter of persons. Great light and special privileges bring increased responsibility. When those who have been favored or honored of God, commit sin, their influence goes very far to encourage others in transgression. And if, by their example, the faith of another is weakened, and moral and religious principle is broken down, the wrath of God will surely come upon those betrayers of their sacred trust. {ST, January 24, 1884 par. 9} [ST, January 24, 1884 par. 10] Severity to a few will often prove mercy to many. Yet we must be careful to manifest the spirit of Christ, and not our own hasty, impetuous disposition. We must rebuke sin, because we love God, and love the souls for whom Christ died. {ST, January 24, 1884 par. 10} [ST, January 24, 1884 par. 11] Ezra and Nehemiah repeatedly humbled themselves before God, confessing the sins of their people, and entreating pardon as if they themselves were the offenders. Patiently they toiled and prayed and suffered, because of the disaffection of those who should have joined with them, but whose sympathies were more frequently with their adversaries. That which rendered their work most difficult and trying was not the open hostility of the heathen without, but the secret opposition of traitors in the camp, and even among the priests and rulers. By lending their talents and influence to the service of evil-workers, these men of divided hearts increased tenfold the burden of God's faithful servants. They furnished the Lord's enemies with material to use in their warfare upon his people. Evil passions and rebellious wills were ever at war with the plain and direct requirements of God. {ST, January 24, 1884 par. 11} [ST, January 24, 1884 par. 12] The spirit of true reform will be met in our day as in ancient times. Those who are zealous for the honor of God, and who will not countenance sin either in ministers or people, need not expect rest or pleasure in this life. Untiring vigilance must be the watchword of all who guard the interests of Christ's church. During Nehemiah's absence from Jerusalem, evils were introduced which threatened to pervert the nation. The same dangers exist in our time. If those who have the oversight of the church leave their charge, unconsecrated ones, claiming to believe the truth but having no connection with God, will take advantage of their absence to do much harm. The restraint being removed from these self-seeking and turbulent spirits, their peculiar traits of character are made prominent, and by their hints, insinuations, and deceptive charges, they create doubt, unbelief, and dissension among the Lord's people. Such forget that spiritual things are spiritually discerned. They judge of the character and motives of God's servants according to their own ignorance of truth and the ways of righteousness. Their example, words, and influence weaken the force of God's requirements, and divide and scatter the church of Christ. {ST, January 24, 1884 par. 12} [ST, January 24, 1884 par. 13] The word of God abounds in sharp and striking contrasts. Sin and holiness are placed side by side, that, beholding, we may hate and shun the one, and love and embrace the other. The pages that describe the hatred, falsehood, and treachery of a Sanballat or a Tobiah, describe also the nobility, devotion, and self-sacrifice of a Nehemiah or an Ezra. We are left free to copy either, as we choose. The fearful results of transgressing God's commandments are placed over against the blessings resulting from obedience thereto. We ourselves are to decide whether we will suffer the one or enjoy the other. The law of God remains unchanged. Like himself, it is pure, perfect, and eternal. It is not enough to profess to be keepers of that law. The question is, Are we carrying out its principles in our daily life? "Righteousness exalteth a nation; but sin is a reproach to any people." Saith the voice of Wisdom: "Receive my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it." - {ST, January 24, 1884 par. 13} [ST, January 31, 1884 par. 1] January 31, 1884 Parental Responsibility. - By Mrs. E. G. White. - Parents are in a great degree responsible for the mold given to the characters of their children. They should aim at symmetry and proportion. There are few well-balanced minds, because parents are wickedly negligent of their duty to stimulate weak traits and repress strong ones. They do not remember that they are under the most solemn obligation to watch the tendencies of each child; that it is their duty to train their children to right habits and right ways of thinking. {ST, January 31, 1884 par. 1} [ST, January 31, 1884 par. 2] Sometimes parents wait for the Lord to do the very work that he has given them to do. Instead of restraining and controlling their children as they should, they pet and indulge them, and gratify their whims and desires. When these children go out from their early homes, it is with characters deformed by selfishness, with ungoverned appetites, with strong self-will; they are destitute of courtesy or respect for their parents, and do not love religious truth or the worship of God. They have grown up with traits that are a life-long curse to themselves, and are liable to be reproduced in others. Home is made anything but happy, if the evil weeds of dissension, selfishness, envy, passion, and sullen stubbornness are left to flourish in the neglected garden of the soul. {ST, January 31, 1884 par. 2} [ST, January 31, 1884 par. 3] Children imitate their parents; hence great care should be taken to give them correct models. Parents should show no partiality, but should treat all their children with tenderness, remembering that they are the purchase of Christ's blood. Parents who are kind and polite at home, while at the same time they are firm and decided, will see the same traits manifested in their children. If they are upright, honest, and honorable, their children will be quite likely to resemble them in these particulars. If they reverence and worship God, their children trained in the same way, will not forget to serve him also. {ST, January 31, 1884 par. 3} [ST, January 31, 1884 par. 4] It is often the case that parents are not careful to surround their children with right influences. In choosing a home, they think more of their worldly interests than of the moral and social atmosphere; and the children form associations that are unfavorable to the development of piety and the formation of right character. Then parents allow the world to engross their time, strength, and thought; and when the Sabbath comes, it finds them so utterly exhausted that they have naught to render to God on his holy day, no sweet piety to grace the home, and make the Sabbath a delight to their children. They are seldom visited by a minister; for they have placed themselves out of the reach of religious privileges. An apathy steals over the soul. The children are contaminated by evil communications, and the tenderness of soul they once felt dies away and is forgotten. {ST, January 31, 1884 par. 4} [ST, January 31, 1884 par. 5] Parents who denounce the Canaanites for offering their children to Moloch, what are you doing? You are making a most costly offering to your mammon god; and then, when your children grow up unloved and unlovely in character, when they show decided impiety and tendency to infidelity, you blame the faith you profess because it was unable to save them. You are reaping that which you have sown,--the result of your selfish love of the world and neglect of the means of grace. You moved your families into places of temptation, and the ark of God, your glory and defense, you did not consider essential; and the Lord has not worked a miracle to deliver your children from temptation. {ST, January 31, 1884 par. 5} [ST, January 31, 1884 par. 6] You who profess to love God, take Jesus with you wherever you go; and, like the patriarchs of old, erect an altar to the Lord wherever you pitch your tent. A reformation in this respect is needed,--a reformation that shall be deep and broad. Parents need to reform; ministers need to reform. They need God in their households. They need to build the waste places of Zion; to set up her gates, and make strong her walls for a defense of the people. {ST, January 31, 1884 par. 6} [ST, January 31, 1884 par. 7] There is earnest work to be done in this age, and parents should educate their children to share in it. The words of Mordecai to Esther may apply to the men and youth of today: "Who knoweth whether thou art come to the kingdom for such a time as this?" Young men should be gaining solidity of character, that they may be fitted for usefulness. Daniel and Joseph were youth of firm principle, whom God could use to carry out his purposes. Mark their history, and see how God wrought for them. Joseph met with a variety of experiences,--experiences that tested his courage and uprightness to the fullest extent. After being sold into Egypt, he was at first favored, and intrusted with great responsibilities; but suddenly, without any fault on his part, he was unjustly accused and cast into prison. But he is not discouraged. He trusts in God; and the purpose of his heart, the purity of his motive, is made manifest. The eye of God is upon him, a divine hand leads him, and soon we see him come forth from prison to share the throne of Egypt. {ST, January 31, 1884 par. 7} [ST, January 31, 1884 par. 8] Joseph's checkered life is not an accident; it is ordered of Providence. But how was he enabled to make such a record of firmness of character, uprightness, and wisdom? It was the result of careful training in his early years. He had consulted duty rather than inclination; and the purity and simple trust of the boy bore fruit in the deeds of the man. The most brilliant talents are of no value unless they are improved; industrious habits and force of character must be gained by cultivation. A high tone of moral character and fine mental qualities are not the result of accident. God gives opportunities; success depends upon the use made of them. The openings of Providence must be quickly discerned and eagerly seized upon. {ST, January 31, 1884 par. 8} [ST, January 31, 1884 par. 9] Young men, if you would be strong, if you would have the integrity and wisdom of a Joseph or a Daniel, study the Scriptures. Parents, if you would educate your children to serve God and do good in the world, make the Bible your text-book. It exposes the wiles of Satan. It is the great elevator of the race, the reprover and corrector of moral evils, the detector which enables us to distinguish between the true and the false. Whatever else is taught in the home or at school, the Bible, as the great educator, should stand first. If it is given this place, God is honored, and he will work for you in the conversion of your children. There is a rich mine of truth and beauty in this holy book, and parents have themselves to blame if they do not make it intensely interesting to their children. {ST, January 31, 1884 par. 9} [ST, January 31, 1884 par. 10] To many, education means a knowledge of books; but "the fear of the Lord is the beginning of wisdom." The true object of education is to restore the image of God in the soul. The first and most precious knowledge is the knowledge of Christ; and wise parents will keep this fact ever before the minds of their children. Should a limb be broken or fractured, parents will try every means that love or wisdom can suggest to restore the affected member to comeliness and soundness. This is right, it is their duty; but the Lord requires that still greater tact, patience, and persevering effort be employed to remedy blemishes of the soul. That father is unworthy of the name who is not to his children a Christian teacher, ruler, and friend, binding them to his heart by the strong ties of sanctified love,--a love which has its foundation in duty faithfully performed. {ST, January 31, 1884 par. 10} [ST, January 31, 1884 par. 11] Parents have a great and responsible work to do, and they may well inquire, "Who is sufficient for these things?" But God has promised to give wisdom to those that ask in faith, and he will do just as he said he would. He is pleased with the faith that takes him at his word. The mother of Augustine prayed for her son's conversion. She saw no evidence that the Spirit of God was impressing his heart, but she was not discouraged. She laid her finger upon the texts, presenting before God his own words, and pleaded as only a mother can. Her deep humiliation, her earnest importunities, her unwavering faith, prevailed, and the Lord gave her the desire of her heart. Today he is just as ready to listen to the petitions of his people. "His hand is not shortened that it cannot save, neither his ear heavy that it cannot hear;" and if Christian parents seek him earnestly, he will fill their mouths with arguments, and, for his name's sake, will work mightily in their behalf in the conversion of their children. - {ST, January 31, 1884 par. 11} [ST, February 7, 1884 par. 1] February 7, 1884 The Christian Rule in Deal. - By Mrs. E. G. White. - "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. . . . He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved." {ST, February 7, 1884 par. 1} [ST, February 7, 1884 par. 2] The psalmist here describes some of the characteristics of those whom God accepts, and who will be permitted to join in his worship in the heavenly courts. {ST, February 7, 1884 par. 2} [ST, February 7, 1884 par. 3] The first is, "He that walketh uprightly, and worketh righteousness." The very first step in the path to life is to keep the mind stayed on God, to have his fear continually before the eyes. A single departure from moral integrity blunts the conscience, and opens the door to the next temptation. "He that walketh uprightly walketh surely; but he that perverteth his way shall be known." We are commanded to love God supremely, and our neighbor as ourselves; but the daily experience of life shows that this law is disregarded. Uprightness in deal and moral integrity will secure the favor of God, and make a man a blessing to himself and to society; but amid the varied temptations that assail one whichever way he may turn, it is impossible to keep a clear conscience and the approval of Heaven without divine aid and a principle to love honesty for the sake of the right. {ST, February 7, 1884 par. 3} [ST, February 7, 1884 par. 4] A character that is approved of God and man is to be preferred to wealth. The foundation should be laid broad and deep, resting on the rock Christ Jesus. There are too many who profess to work from the true foundation, whose loose dealing shows them to be building on sliding sand; but the great tempest will sweep away their foundation, and they will have no refuge. {ST, February 7, 1884 par. 4} [ST, February 7, 1884 par. 5] Many plead that unless they are sharp, and watch to advantage themselves, they will meet with loss. Their unscrupulous neighbors, who take selfish advantages, are prospered; while they, although trying to deal strictly in accordance with Bible principles, are not so highly favored. Do these persons see the future? Or are their eyes too dim to see, through the miasma-laden fogs of worldliness, that honor and integrity are not rewarded in the coin of this world? Will God reward virtue with mere worldly success? He has their names graven on the palms of his hands, as heirs to enduring honors, riches that are imperishable. What did that dishonest man gain by his worldly policy? How high a price did he pay for his success? He has sacrificed his noble manhood, and has started on the road that leads to perdition. He may be converted; he may see the wickedness of his injustice to his fellow-men, and, as far as possible, make restitution; but the scars of a wounded conscience will ever remain. {ST, February 7, 1884 par. 5} [ST, February 7, 1884 par. 6] What a lesson we have in the course pursued by Abraham! The tidings come that Lot and his family are prisoners. Abraham's affection for his nephew is awakened; and he determines that he shall be rescued. He gathers an army in haste, and soon overtakes the enemy. The Lord aids, and a victory is gained. The scene is one to inflame the worst passions of the heart. The field is strewn with dead bodies, and the groans of the dying mingle with the voice of triumph. The rich spoils of the enemy lie scattered in profusion, and, according to the usage of war, a large share falls to Abraham. The king of Sodom begs for his subjects, but freely yields the goods. How many would have taken advantage of this opportunity to secure a rich booty, regardless of the claims of justice or the rights of others! But what a noble, unselfish disposition does Abraham manifest on this occasion! What a rebuke to such mercenary spirits is his example! {ST, February 7, 1884 par. 6} [ST, February 7, 1884 par. 7] Abraham regards the claims of justice and humanity. He obeys the rule, "As ye would that others should do unto you, do ye even so unto them." He says to the king of Sodom: "I have lifted up mine hand unto the Lord, the most high God, the possessor of Heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take anything that is thine, lest thou shouldst say, I have made Abram rich." This is an example worthy of imitation; it illustrates the Christian maxim, "Thou shalt love thy neighbor as thyself." {ST, February 7, 1884 par. 7} [ST, February 7, 1884 par. 8] He that "speaketh the truth in his heart." Some, when their feet once diverge from the right path, go on and on in moral degradation. The fact may be concealed from every one else, but the man himself knows that he is no longer walking uprightly. His advertisements are deceptive; he is exacting in his deal with his workmen. He clutches his coin with a miserly grasp; for has he not sacrificed everything that was worth living for to obtain it? Others, in their eager desire for gain, practice secret fraud, act a lie; and they do not see that their course is sinful if they are not detected. But God reads men's hearts as an open book, and the record of their deeds will be made manifest before all men. "Whatsoever a man soweth, that shall he also reap." Some success may seem to attend this dishonest policy for a time; but will it pay? Will you part with rectitude and a clear conscience for a little worldly wealth? {ST, February 7, 1884 par. 8} [ST, February 7, 1884 par. 9] "He that putteth not out his money to usury." Exacting usury is directly opposed to God's rule as given in Exodus 22:21-26: "Thou shalt neither vex a stranger, nor oppress him; for ye were strangers in the land of Egypt. Ye shall not afflict any widow, or fatherless child. If thou afflict them in anywise, and they cry at all unto me, I will surely hear their cry; And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury. If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down." Deuteronomy 23:19, 20: "Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury; that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it." {ST, February 7, 1884 par. 9} [ST, February 7, 1884 par. 10] Thus God commanded his people not to take advantage of the necessities of the poor, to enrich themselves by impoverishing their poorer brethren. Of Gentiles they might take usury; but they were not permitted to be exorbitant or oppressive. God is the rightful king of the universe. And he inquires of Israel, "What nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?" Today he might make the same challenge. The laws he gave to his ancient people were wiser, better, and more humane than those of the most civilized nations of the earth. The laws of the nations bear marks of the infirmities and passions of the unrenewed heart; but God's laws bear the stamp of the divine, and if they are obeyed, they will lead to a tender regard for the rights and privileges of others. The Lord appeals to man's compassion for his fellow-man. His watchful care is over all the interests of his children, and he declares he will undertake the cause of the afflicted and the oppressed. If they cry unto him, he says, "I will hear, for I am gracious." {ST, February 7, 1884 par. 10} [ST, February 7, 1884 par. 11] A man of means, if he possesses strict integrity, and loves and fears God, may be a benefactor to the poor. He can help them, and take no more interest than can be mercifully exacted. He thus meets with no loss himself, and his unfortunate neighbor is greatly benefited, for he is saved from the hands of the dishonest schemer. The principles of the Golden Rule are not to be lost sight of for a moment in any business transaction. Every man who lends money at ten or twelve per cent. interest is a robber in the sight of God. Although the laws of man may justify him, the law of God condemns him. He is dealing unjustly; and God will reward him according to his deeds. God never designed that one man should prey upon another. He jealously guards the rights of his children, and in the books of Heaven great loss is set down on the side of the unjust dealer. {ST, February 7, 1884 par. 11} [ST, February 7, 1884 par. 12] In the Holy Scriptures fearful denunciations are pronounced against the sin of covetousness. "No covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." The psalmist says, "The wicked boasteth of his heart's desire, and blesseth the covetous, whom the Lord abhorreth." Paul ranks covetous men with idolaters, adulterers, thieves, drunkards, revilers, and extortioners, none of whom shall inherit the kingdom of God. These are the fruits of a corrupt tree, and God is dishonored by them. We are not to make the customs and maxims of the world our criterion. Reforms must take place; all injustice must be put away. {ST, February 7, 1884 par. 12} [ST, February 7, 1884 par. 13] We are commanded to "search the Scriptures." The whole word of God is our rule of action. We are to carry out its principles in our daily lives; there is no surer mark of Christianity than this. We must carry out the great principles of justice and mercy in our intercourse with one another. We must be daily cultivating those qualities that will fit us for the society of Heaven. If we do these things, God becomes our surety, and promises to bless all that we undertake; and we "shall never be moved." - {ST, February 7, 1884 par. 13} [ST, February 28, 1884 par. 1] February 28, 1884 The Creation Sabbath. - By Mrs. E. G. White. - When God created the earth and placed man upon it, he divided time into seven periods. Six he gave to man for his own use, to employ in secular business; one he reserved for himself. Having rested on the seventh day, he blessed and sanctified it. Henceforth, the seventh day was to be regarded as the Lord's rest-day, and to be sacredly observed as the memorial of his creative work. It was not the first, second, third, fourth, fifth, or sixth day that was sanctified, or set apart to a holy use, neither was it a seventh part of time and no day in particular; but it was the seventh day, the day upon which God had rested. We are every day to think of God and live as in his sight; but when the six day's work is done, we are to "remember the Sabbath day to keep it holy,"--to cease from labor and devote the day exclusively to meditation and worship. {ST, February 28, 1884 par. 1} [ST, February 28, 1884 par. 2] When the law was given at Sinai, the Sabbath was placed in the midst of moral precepts, in the very bosom of the decalogue. But the Sabbath institution was not then made known for the first time. The fourth commandment places its origin at creation. The Creator's rest-day was hallowed by Adam in holy Eden, and by men of God throughout the patriarchal ages. During Israel's long bondage in Egypt, under taskmasters that knew not God, they could not keep the Sabbath; therefore the Lord brought them out where they could remember his holy day. {ST, February 28, 1884 par. 2} [ST, February 28, 1884 par. 3] Before they came to Sinai, they understood the Sabbath to be obligatory upon them. After the giving of the manna, the people, of their own accord, gathered a double quantity on the sixth day in preparation for the Sabbath. And Moses, upon being consulted by the rulers, declared, "This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord." On the seventh day he bade them eat that which they had provided. "For," said he, "today is a Sabbath unto the Lord; today ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none." When some of the people went out on the seventh day to gather, they found no manna. Then the Lord said unto Moses, "How long refuse ye to keep my commandments and my laws? See, for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day." {ST, February 28, 1884 par. 3} [ST, February 28, 1884 par. 4] A threefold miracle was wrought in honor of the Sabbath, even before the law was given on Sinai. A double quantity of manna fell on the sixth day, none upon the Sabbath, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time, it became unfit for food. Here is conclusive evidence that the Sabbath was instituted at creation, when the foundations of the earth were laid, when the morning stars sang together, and all the sons of God shouted for joy. And its sacredness remains unchanged, and will so remain even to the close of time. From the creation, every precept of the divine law has been obligatory on man, and has been observed by those who fear the Lord. The doctrine that God's law has been abolished is one of Satan's devices to compass the ruin of the race. {ST, February 28, 1884 par. 4} [ST, February 28, 1884 par. 5] The prophet Isaiah, looking forward to the gospel dispensation, sets forth in the most impressive manner the obligation of the Sabbath, and the blessings attending its observance: "Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people; neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my covenant, even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters. I will give them an everlasting name, that shall not be cut off." {ST, February 28, 1884 par. 5} [ST, February 28, 1884 par. 6] Under the Mosaic law, strangers and eunuchs were excluded from the full enjoyment of the privileges granted to Israel. But the prophet declares that a time is coming when these restrictions will cease. The holy oracles were especially committed to the Jews; not to be an Israelite was not to belong to the favored people of God. The Jews had come more and more to regard themselves as superior by divine right to every other people upon the earth; yet they had not been careful to maintain their separate and holy character by rendering obedience to all the commandments of God. Now the prophet declares that the stranger who will love and obey God shall enjoy the privileges that have belonged exclusively to the chosen people. Hitherto, circumcision and a strict observance of the ceremonial law had been the conditions upon which Gentiles could be admitted to the congregation of Israel; but these distinctions were to be abolished by the gospel. "Every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant, 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 a house of prayer for all people. The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, besides those that are gathered unto him." {ST, February 28, 1884 par. 6} [ST, February 28, 1884 par. 7] Again, after rebuking the selfishness, violence, and oppression of Israel, and exhorting them to works of righteousness and mercy, he declares: "And they that shall be of thee shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." {ST, February 28, 1884 par. 7} [ST, February 28, 1884 par. 8] The first part of the chapter brings to view a people who apparently delight in the service of God; they seek him daily, "as a nation that did righteousness, and forsook not the ordinance of their God." Yet their lives are not right before the Lord; for he commands his prophet, "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins." He declares that if they will return unto the Lord with all the heart, they shall be called repairers of the breach, the restorers of paths to dwell in. Then he distinctly shows them what this breach is. "If thou turn away thy foot from the Sabbath,"--for they had been trampling it under their feet as a thing despised,--"then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." {ST, February 28, 1884 par. 8} [ST, February 28, 1884 par. 9] This prophecy reaches down the centuries to the time when the man of sin attempted to make void one of the precepts of God's law, to trample under foot the original Sabbath of Jehovah, and in its stead exalt one of his own creation. And when the Christian world set aside God's holy Sabbath, and in its place accept a common working day, unsanctioned by a single "Thus saith the Lord," they are encouraging infidelity, and virtually acknowledging the supremacy of that power by whose authority alone the change has been effected. The rejection of the Sabbath has led to the rejection of the whole law, and thousands of professed Christians now boldly declare it void. {ST, February 28, 1884 par. 9} [ST, February 28, 1884 par. 10] The law of ten commandments, which has been so lightly disregarded, is the foundation of many generations; and no man or body of men has been authorized to set aside, or vary in the slightest particular, one of the ten precepts of Jehovah. God spoke this law from Sinai in awful grandeur, in the hearing of all Israel, and he wrote it with his own fingers upon tables of stone, not for his chosen people only, but for all men, to the close of time. Christ himself declares that while the heavens and the earth remain, not one jot or tittle shall pass from this holy law. {ST, February 28, 1884 par. 10} [ST, February 28, 1884 par. 11] There were two institutions founded in Eden that were not lost in the fall,--the Sabbath and the marriage relation. These were carried by man beyond the gates of paradise. He who loves and observes the Sabbath, and maintains the purity of the marriage institution, thereby proves himself the friend of man and the friend of God. He who by precept or example lessens the obligation of these sacred institutions is the enemy of both God and man, and is using his influence and his God-given talents to bring in a state of confusion and moral corruption. - {ST, February 28, 1884 par. 11} [ST, March 6, 1884 par. 1] March 6, 1884 The Christian Pathway. - By Mrs. E. G. White. - Christ promises, "He that followeth me shall not walk in darkness, but shall have the light of life." The way is plain; the will of God is manifest. We are not to live in doubt and uncertainty, and to rest satisfied while groping our way without a guide. Jesus does not, after giving us general directions, leave us to guess the way amid by-paths and dangerous passes. He leads us in a straight path; and while we follow him, our footsteps will not slide. It was Jesus that led ancient Israel, though the cloud by day and the pillar of fire by night concealed him from their view; and in this important period of the world's history, he will as manifestly lead his people. The path is no uncertain one. The way is marked out, and every step is ordered of the Lord. {ST, March 6, 1884 par. 1} [ST, March 6, 1884 par. 2] God has ample light and grace to bestow upon all them that fear him. Especially will he help his people in these last days, when Satan's devices are so abundant, so deceptive, and so corrupting. To those who will walk in the truth, the God of truth will give grace according to their needs. He will fill their hearts with peace, and courage, and confidence. But mercy and truth are promised only to the contrite and obedient. God has said that justice and judgment are the habitation of his throne; and those who are disobedient and rebellious will not escape the visitation of his just anger. {ST, March 6, 1884 par. 2} [ST, March 6, 1884 par. 3] We cannot afford to separate ourselves from Jesus for a single hour. Without him we are in danger of being overcome of Satan, who is ever watching to suggest doubt, unbelief, and error. The world is flooded with error; it meets us on every hand. It is taught from the sacred desk, and lurks in theology, in literature, in philosophy, in science. Error perverts the judgment and opens the door to temptation, and through its influence Satan seeks to turn hearts from the truth; but an intelligent love for the truth sanctifies the receiver, and keeps him from the enemy's deceptive snares. {ST, March 6, 1884 par. 3} [ST, March 6, 1884 par. 4] Satan uses some professed Christians to lead souls from the simplicity of the gospel of Christ. Worldly associates and amusements sow the seeds of doubt and skepticism. The sentiment of many worldly professors is, "Cause the Holy One of Israel to cease from before us." "Speak unto us smooth things; prophesy deceits." Many are daily cheating their souls with a form of godliness without the power; but the Lord has removed his smile and the inspiration of his Spirit from them. His displeasure is against them, because their deeds are evil. He demands decided changes in the life and character. Good intentions, good resolutions, good acts, cannot be accepted as substitutes for repentance, faith, and willing obedience. {ST, March 6, 1884 par. 4} [ST, March 6, 1884 par. 5] The people are too willing to believe their teachers without careful thought and prayerful investigation of God's word. They love to have their consciences quieted,--love to be rocked to sleep in the cradle of carnal security. In their blind selfishness, they deceive themselves in those things wherein they are willing to be deceived. Our Saviour declared to the Pharisees, "Ye will not come to me, that ye might have life." And in his conversation with Nicodemus he said, "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." So in this age; the church will neither search the Scriptures nor listen to the truth, lest her works be reproved. She is more willing to depart from the commandments of God than from the customs and friendship of the world. And because great men and worldly wise men are in her favor, because numbers and temporal prosperity are hers, she believes herself favored of God,--"rich, and increased with goods, and in need of nothing." {ST, March 6, 1884 par. 5} [ST, March 6, 1884 par. 6] But earthly prosperity is no evidence of the favor of God. Christ and his apostles teach us, both by precept and example, that the true child of God cannot enjoy the friendship of the world. If he seeks it, it will become a snare to him; he will adopt the customs, precepts, and standards of the world, and will finally become like them in spirit. But there can be no fellowship between the Prince of light and the prince of darkness. Says the apostle John, "The world knoweth us not, because it knew him not. Beloved, now are we the sons of God." They are unknown, unacknowledged by the world; but their names, cast out as evil by the lovers of sin, are written in the book of life. They are the adopted heirs of Christ, the nobility of Heaven. "These are they that came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb." {ST, March 6, 1884 par. 6} [ST, March 6, 1884 par. 7] Many are not growing strong, because they do not take God at his word. They are conforming to the world. Every day they pitch their tents nearer to Egypt, when they should encamp a day's march nearer the heavenly Canaan. We need individually to ask strength and grace from Heaven, that we may resist the temptation to assimilate to the world. We cannot afford to be divided in heart and purpose, first serving God, and then yielding to temptations and paying homage to the world. Many of us have grown gray in the service of Christ, in pushing the triumphs of his cross. We have fought the battles of the Lord too long, and endured too much, to permit Satan to gain the victory over us. The voice of our Leader is commanding "Go forward," and we should obey, saying, as did Caleb, "If the Lord delight in us, then he will bring us into this land." {ST, March 6, 1884 par. 7} [ST, March 6, 1884 par. 8] If we commit the keeping of our souls to God in the exercise of living faith, his promises will not fail us; for they have no limit but our faith. "All things are possible to him that believeth." We may make or mar our own happiness. Many pet and excuse the defects in their characters; but these must all be remedied. Every deviation from the right is sin, and sin must be put away. We cannot afford to walk carelessly before our brethren or before the world. {ST, March 6, 1884 par. 8} [ST, March 6, 1884 par. 9] Many confess their sins again and again, but do not put them away by genuine repentance. Unless we have a firm purpose and the aid of the grace of God, strong resolutions and vigilant watchfulness will be vain and powerless when temptations assail the soul; and under such circumstances some give up in despair, fearing that they must ever remain the slaves of sin. These have not a living faith in Jesus. We cannot trust in ourselves; if we do, we shall fail. Jesus has spoiled the powers of darkness; and it is through faith in his might that we shall be made strong. He will lift up a standard against Satan in behalf of every trusting, believing soul. We have the assurance that his grace is sufficient for us, and that we shall not be tempted above that we are able to bear. This is our only hope. {ST, March 6, 1884 par. 9} [ST, March 6, 1884 par. 10] The apostle says, "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." When the Holy Spirit was poured out upon the Christian church at Pentecost, great wisdom and grace rested upon the whole body of believers. This blessing was given in answer to earnest, persevering prayer; and today God is just as willing to listen to the petitions of his people. "Faithful is He that calleth you, who also will do it." {ST, March 6, 1884 par. 10} [ST, March 6, 1884 par. 11] "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness , temperance." When these fruits appear in the life, a telling influence will be exerted upon the world. The truly converted man will cease aspiring to be thought great. He will not seek for worldly honor, nor for luxury, ease, or wealth; neither will he be sensitive to reproach or neglect. "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." Self is no longer the supreme object of love; family and friends are no longer the boundary. His heart is enlarged. Jesus has the first place in his affections; he loves Christians, because he sees in them the image of his Master, and all mankind with a love that prompts him to do them good. This is the fruit growing on the true Vine, more precious in the sight of God than all the wealth and learning of earth's great men. {ST, March 6, 1884 par. 11} [ST, March 6, 1884 par. 12] The unparalleled exhibition of love that was made on Calvary shows how God estimates souls. If we have this love in our hearts, we shall seek to win sinners to Jesus, that for them this great sacrifice may not have been made in vain. The language of the heart will be, "Come and hear, all ye that fear God, and I will declare what he hath done for my soul." We shall say with the psalmist, "I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and thy truth from the great congregation." We shall rejoice to speak of the wisdom and goodness of God as shown in the way he has led his people; for we shall have proved that "the path of the just is as the shining light, that shineth more and more unto the perfect day." - {ST, March 6, 1884 par. 12} [ST, March 13, 1884 par. 1] March 13, 1884 Science and Revelation. - By Mrs. E. G. White. - "The fool hath said in his heart, There is no God." The mightiest intellects of earth cannot comprehend God. If he reveals himself at all to men, it is by veiling himself in mystery. His ways are past finding out. Men must be ever searching, ever learning; and yet there is an infinity beyond. Could they fully understand the purposes, wisdom, love, and character of God, they would not believe in him as an infinite being, and trust him with the interests of their souls. If they could fathom him, he would no longer stand supreme. {ST, March 13, 1884 par. 1} [ST, March 13, 1884 par. 2] There are men who think they have made wonderful discoveries in science. They quote the opinions of learned men as though they considered them infallible, and teach the deductions of science as truths that cannot be controverted. And the word of God, which is given as a lamp to the feet of the world-weary traveler, is judged by this standard, and pronounced wanting. The scientific research in which these men have indulged has proved a snare to them. It has clouded their minds, and they have drifted into skepticism. They have a consciousness of power; and instead of looking to the Source of all wisdom, they triumph in the smattering of knowledge they may have gained. They have exalted their human wisdom in opposition to the wisdom of the great and mighty God, and have dared to enter into controversy with him. The word of inspiration pronounces these men "fools". {ST, March 13, 1884 par. 2} [ST, March 13, 1884 par. 3] God has permitted a flood of light to be poured upon the world in discoveries in science and art; but when professedly scientific men lecture and write upon these subjects from a merely human stand-point, they will assuredly come to wrong conclusions. The greatest minds, if not guided by the word of God in their research, become bewildered in their attempts to investigate the relations of science and revelation. The Creator and his works are beyond their comprehension; and because they cannot explain these by natural laws, Bible history is considered unreliable. Those who doubt the reliability of the records of the Old and New Testaments, will be led to go a step farther, and doubt the existence of God; and then; having let go their anchor, they are left to beat about upon the rocks of infidelity. Moses wrote under the guidance of the Spirit of God, and a correct theory of geology will never claim discoveries that cannot be reconciled with his statements. The idea that many stumble over, that God did not create matter when he brought the world into existence, limits the power of the Holy One of Israel. {ST, March 13, 1884 par. 3} [ST, March 13, 1884 par. 4] Many, when they find themselves incapable of measuring the Creator and his works by their own imperfect knowledge of science, doubt the existence of God and attribute infinite power to nature. These persons have lost the simplicity of faith, and are removed far from God in mind and spirit. There should be a settled faith in the divinity of God's holy word. The Bible is not to be tested by men's ideas of science, but science is to be brought to the test of this unerring standard. When the Bible makes statements of facts in nature, science may be compared with the written word, and a correct understanding of both will always prove them to be in harmony. One does not contradict the other. All truth, whether in nature or revelation, agrees. Scientific research will open to the minds of the really wise vast fields of thought and information. They will see God in his works, and will praise him. He will be to them first and best, and the mind will be centered upon him. Skeptics, who read the Bible for the sake of caviling, through ignorance claim to find decided contradictions between science and revelation. But man's measurement of God will never be correct. The mind unenlightened by God's Spirit will ever be in darkness in regard to his power. {ST, March 13, 1884 par. 4} [ST, March 13, 1884 par. 5] Spiritual things are spiritually discerned. Those who have no vital union with God are swayed one way and another; they put men's opinions in the front, and God's word in the background. They grasp human assertions, that judgment against sin is contrary to God's benevolent character, and, while dwelling upon infinite benevolence, try to forget that there is such a thing as infinite justice. {ST, March 13, 1884 par. 5} [ST, March 13, 1884 par. 6] When we have right views of the power, greatness, and majesty of God, and of the weakness of man, we shall despise the assumptions of wisdom made by earth's so-called great men, who have none of Heaven's nobility in their characters. There is nothing for which men should be praised or exalted. There is no reason why the opinions of the learned should be trusted, when they are disposed to measure divine things by their own perverted conceptions. Those who serve God are the only ones whose opinion and example it is safe to follow. A sanctified heart quickens and intensifies the mental powers. A living faith in God imparts energy; it gives calmness and repose of spirit, and strength and nobility of character. {ST, March 13, 1884 par. 6} [ST, March 13, 1884 par. 7] Men of science think that with their enlarged conceptions they can comprehend the wisdom of God, that which he has done or can do. The idea largely prevails that he is bounded and restricted by his own laws. Men either deny and ignore his existence, or think to explain everything, even the operations of his Spirit upon the human heart, by natural laws; and they no longer reverence his name or fear his power. While they think they are gaining everything, they are chasing bubbles, and losing precious opportunities to become acquainted with God. They do not believe in the supernatural, not realizing that the Author of nature's laws can work above those laws. They deny the claims of God, and neglect the interests of their own souls; but his existence, his character, his laws, are facts that the reasoning of men of the highest attainments cannot overthrow. {ST, March 13, 1884 par. 7} [ST, March 13, 1884 par. 8] The pen of inspiration thus describes the power and majesty of God: "Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? . . . Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. . . . It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in." {ST, March 13, 1884 par. 8} [ST, March 13, 1884 par. 9] Nature is a power, but the God of nature is unlimited in power. His works interpret his character. Those who judge him from his handiworks, and not from the suppositions of great men, will see his presence in everything. They behold his smile in the glad sunshine, and his love and care for man in the rich fields of autumn. Even the adornments of the earth, as seen in the grass of living green, the lovely flowers of every hue, and the lofty and varied trees of the forest, testify to the tender, fatherly care of our God, and to his desire to make his children happy. {ST, March 13, 1884 par. 9} [ST, March 13, 1884 par. 10] The power of the great God will be exerted in behalf of those that fear him. Listen to the words of the prophet: "Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." {ST, March 13, 1884 par. 10} [ST, March 13, 1884 par. 11] In the word of God many queries are raised that the most profound scholars can never answer. Attention is called to these subjects to show us how many things there are, even among the common things of every-day life, that finite minds, with all their boasted wisdom, can never fully comprehend. {ST, March 13, 1884 par. 11} [ST, March 13, 1884 par. 12] All the systems of philosophy devised by men have led to confusion and shame when God has not been recognized and honored. To lose faith in God is terrible. Prosperity cannot be a great blessing to nations or individuals, when once faith in his word is lost. Nothing is truly great but that which is eternal in its tendencies. Truth, justice, mercy, purity, and the love of God, are imperishable. When men possess these qualities, they are brought into close relationship to God, and are candidates for the highest exaltation to which the race can aspire. They will disregard human praise, and will be superior to disappointment, weariness, the strife of tongues, and contentions for supremacy. {ST, March 13, 1884 par. 12} [ST, March 13, 1884 par. 13] He whose soul is imbued with the Spirit of God will learn the lesson of confiding trust. Taking the written word as his counselor and guide, he will find in science an aid to understand God, but he will not become exalted, till, in his blind self-conceit, he is a fool in his ideas of God. - {ST, March 13, 1884 par. 13} [ST, March 20, 1884 par. 1] March 20, 1884 Science and the Bible in Education. - By Mrs. E. G. White. - The foundation of all right education is a knowledge of God. Many parents who make great sacrifices to educate their children, seem to think that a well-trained intellect is more essential than a knowledge of God and his truth. They neglect to train up their children in the nurture and admonition of the Lord, and act as though they supposed this important part of education would come naturally, as a matter of course. But the first and most important lesson to be impressed upon young minds is the duty of regulating the life by the principles of the word of God. {ST, March 20, 1884 par. 1} [ST, March 20, 1884 par. 2] Parents and teachers should make God first. The influence of his Spirit purifies the heart and stimulates the intellect. If the fear of God is made the basis of education, the result will be a well-developed and symmetrical character, one that is neither dwarfed nor one-sided. Care should be taken to keep constantly before the mind the fact that we are dependent on God, and that we owe him willing obedience, a life-time of loving service. The true object of education is to fit us for this service by developing and bringing into active exercise every faculty that we possess. Satan desires to defeat this object. He is the great enemy of God, and it is his constant aim to lead souls away from their allegiance to the King of Heaven. He would have minds so trained that men and women will exert their influence on the side of error and moral corruption, instead of using their talents in the service of God, to save souls and bless society. His object is effectually gained, when, by perverting their ideas of education, he succeeds in enlisting parents and teachers on his side; for a wrong education often starts the mind on the road to infidelity. {ST, March 20, 1884 par. 2} [ST, March 20, 1884 par. 3] The conclusions which learned men have reached as the result of their scientific investigations are carefully taught and fully explained; while the impression is distinctly given that if these learned men are correct, the Bible cannot be. These philosophers would make us believe that man, the crowning work of creation, came by slow degrees from the savage state, and that farther back, he was evolved from the race of brutes. They are so intent upon excluding God from the sovereignty of the universe, that they demean man, and defraud him of the dignity of his origin. Nature is exalted above the God of nature; she is idolized, while her Creator is buried up and concealed from sight by science falsely so-called. {ST, March 20, 1884 par. 3} [ST, March 20, 1884 par. 4] Cold philosophical speculations, and scientific research in which God is not acknowledged, are a positive injury. The thorns of skepticism are disguised; they are concealed and made attractive by the bloom and verdure of science and philosophy. Skepticism is attractive to the human mind. The young see an independence in it that captivates the imagination, and they are deceived. Satan triumphs; it is altogether as he meant it should be. He nourishes every seed of doubt that is sown in young hearts. He causes it to grow and bear fruit, and soon a plentiful harvest of infidelity is reaped. Teachers who sow these doubts do not lead the mind through the mist of unbelief to faith in the inspired word. But ignorance of God, of his might, his infinity, and his majesty, is the real reason that there is an infidel in the world. {ST, March 20, 1884 par. 4} [ST, March 20, 1884 par. 5] Many teach that matter possesses vital power. They hold that certain properties are imparted to matter, and it is then left to act through its own inherent power; and that the operations of nature are carried on in harmony with fixed laws, that God himself cannot interfere with. This is false science, and is sustained by nothing in the word of God. Nature is not self-acting; she is the servant of her Creator. God does not annul his laws nor work contrary to them; but he is continually using them as his instruments. Nature testifies of an intelligence, a presence, an active agency, that works in, and through, and above her laws. There is in nature the continual working of the Father and the Son. Said Christ, "My Father worketh hitherto, and I work." {ST, March 20, 1884 par. 5} [ST, March 20, 1884 par. 6] God has finished his creative work, but his energy is still exerted in upholding the objects of his creation. It is not because the mechanism that has once been set in motion continues its work by its own inherent energy that the pulse beats and breath follows breath; but every breath, every pulsation of the heart, is an evidence of the all-pervading care of Him in whom we live and have our being. It is not because of inherent power that year by year the earth produces her bounties and continues her motion around the sun. The hand of God guides the planets, and keeps them in position in their orderly march through the heavens. It is through his power that vegetation flourishes, that the leaves appear and the flowers bloom. His word controls the elements, and by him the valleys are made fruitful. He covers the heavens with clouds, and prepares rain for the earth; he "maketh grass to grow upon the mountains." "He giveth snow like wool; he scattereth the hoar frost like ashes." "When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures." {ST, March 20, 1884 par. 6} [ST, March 20, 1884 par. 7] Parents and teachers should aim to impress minds with the beauty of truth. They should realize that the safety of the young depends upon combining religious culture with general education, that they may escape the snare of unsanctified knowledge. Who and what are the men of learning, that the minds and characters of the young should be moulded by their ideas? They are not connected with the great Source of wisdom; and if they do not actually deny God, they at least lose sight of his direct agency in the operations of nature. But his care is over all the works of his hands. Nothing is too great to be directed by him; nothing is too small to escape his notice. {ST, March 20, 1884 par. 7} [ST, March 20, 1884 par. 8] God is the foundation of everything. All true science is in harmony with his works; all true education leads to obedience to his government. Science opens new wonders to our view; she soars high and explores new depths; but she brings nothing from her research that conflicts with divine revelation. Ignorance may seek to support false views of God by appeals to science; but the book of nature and the written word do not disagree; each sheds light on the other. Rightly understood, they make us acquainted with God and his character by teaching us something of the wise and beneficent laws through which he works. We are thus led to adore his holy name, and to have an intelligent trust in his word. {ST, March 20, 1884 par. 8} [ST, March 20, 1884 par. 9] The Bible should be read every day. It is the correct standard of right and wrong and of moral principle. A life of devotion to God is the best shield for the young against the temptations to which they are exposed while acquiring an education. The first consideration should be to honor God; the second to be faithful to humanity, performing the duties and meeting the trials that each day brings, and bearing its burdens with firmness and courage. Earnest and untiring effort, united with strong purpose and entire trust in God, will help in every emergency, and will qualify for a useful life. Such a life is a series of triumphs, not always seen and understood, but reaching far into the future, when we shall see as we are seen and know as we are known. {ST, March 20, 1884 par. 9} [ST, March 20, 1884 par. 10] If we work in harmony with the Spirit of God, we shall see of his salvation. The education begun here will not be completed in this life; it will be going forward through all eternity,--progressing ever, never completed. Day by day the wonderful works of God, the evidences of his miraculous power in creating and sustaining the universe, will open before the mind in new beauty and grandeur. In the light that shines from the throne, mysteries will disappear, and the soul will be filled with astonishment at the simplicity of the things that were never before comprehended. {ST, March 20, 1884 par. 10} [ST, March 27, 1884 par. 1] March 27, 1884 Erroneous Doctrines Dangerous. - By Mrs. E. G. White. - Says the apostle Jude, "Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints." The apostles and their co-laborers in the early Christian church were constantly obliged to meet heresies, which were brought in by false teachers in the very bosom of the church. These teachers are represented not as coming openly, but creeping in unawares, with the gliding motion of a serpent. They followed their own pernicious ways, but were not satisfied without drawing away others with them. They had no connected chain of truth, but taught a disjointed medley of ideas, supported by a passage of Scripture here and another there. These disconnected scriptures were woven together into a tissue of falsehood that would strike the fancy, and would deceive those who had not, by searching the Scriptures for themselves, become established in the truth for that time. {ST, March 27, 1884 par. 1} [ST, March 27, 1884 par. 2] Satan worked through these false teachers. Under a profession of regard for the truth, they concealed base purposes, for their hearts were corrupt. Had they come disclaiming faith in Christ, they would have been rejected at once; but professing to believe in him, they gained the confidence of some, and without shame or conscience perverted the truth to suit their own unsanctified hearts. And when once these deluded souls had departed from the old landmarks of faith, they had let go their anchor, and were tossed about like the waves of the sea. These lying prophets are described in the word of God; their deeds are recorded in the register of Heaven. Their hearts and their deceptive, wicked works were not understood by men; but the Lord saw them; he read their hearts as an open book, and knew that their very thoughts and purposes were corrupt. {ST, March 27, 1884 par. 2} [ST, March 27, 1884 par. 3] False teachers are just as active in our day as they were in the days of the apostles. Satan has many agents, and they are ready to present any and every kind of theory to deceive souls,--heresies prepared to suit the varied tastes and capacities of those whom he would ruin. There are cheap fallacies for those who are easily led into error, and who desire something new, odd, or fanciful, which they cannot explain intelligently, or even understand themselves. A mysterious, disconnected set of ideas is more in accordance with their minds than the plain truth, which has a "Thus saith the Lord" for its foundation. He has other heresies,--intellectual poisons,--which he has concocted for another class of minds in this age of skepticism and proud reasoning. These sophistries have a bewitching power over minds, and thousands are deceived by them. {ST, March 27, 1884 par. 3} [ST, March 27, 1884 par. 4] One class have a theory that there is no personal devil, and that Christ had no existence before he came to this earth; and they try to maintain these absurd theories by wresting scriptures from their true meaning. The utter folly of human wisdom in matters of religious faith is thus made manifest. The heart that is not sanctified, and imbued with the spirit of Christ, is perverse in its interpretation of the inspired word, turning the truth of God into senseless falsehood; and some who have not searched the Scriptures with humble hearts allow these wild speculations to unsettle their faith; they accept them in place of the plainly revealed will of God. {ST, March 27, 1884 par. 4} [ST, March 27, 1884 par. 5] Satan assails another class with arguments that present a greater show of plausibility. Science and nature are exalted. Men consider themselves wiser than the word of God, wiser even than God; and instead of planting their feet on the immovable foundation, and bringing everything to the test of God's word, they test that word by their own ideas of science and nature, and if it seems not to agree with their scientific ideas, it is discarded as unworthy of credence. Thus the great standard by which to test doctrines and character is set aside for human standards. This is as Satan designed it should be. Some say, "It is no matter what we believe, if we are only honest." But the law and the testimony remain valid, and we are to seek unto them. {ST, March 27, 1884 par. 5} [ST, March 27, 1884 par. 6] The law of God is the great moral standard by which character is to be judged. It is the expression of his will, and must be obeyed from the heart. Its holy principles must underlie our course of action in all our business relations. Those who belittle their profession of faith by conformity to the world, show that they despise the riches of the grace of Christ. They cry. "The grace of Christ! we are not saved by works, but by Christ;" but they continue in sin,--continue to transgress the law of God. They act as though they considered it their privilege to live in sin that grace may abound. But every indulgence in sin weakens the soul; it welcomes Satan to come in and control the mind, making the individual his effectual servant. {ST, March 27, 1884 par. 6} [ST, March 27, 1884 par. 7] In these days of delusion, every one who is established in the truth will have to contend for the faith once delivered to the saints. Every variety of error will be brought out in the mysterious working of Satan, which would, if it were possible, deceive the very elect, and turn them from the truth. There will be human wisdom to meet,--the wisdom of learned men, who, as were the Pharisees, are teachers of the law of God, but do not obey the law themselves. There will be human ignorance and folly to meet in disconnected theories arrayed in new and fantastic dress,--theories that it will be all the more difficult to meet because there is no reason in them. {ST, March 27, 1884 par. 7} [ST, March 27, 1884 par. 8] There will be false dreams and false visions, which have some truth, but lead away from the original faith. The Lord has given men a rule by which to detect them: "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." If they belittle the law of God, if they pay no heed to his will as revealed in the testimonies of his Spirit, they are deceivers. They are controlled by impulse and impressions, which they believe to be from the Holy Spirit, and consider more reliable than the inspired word. They claim that every thought and feeling is an impression of the Spirit; and when they are reasoned with out of the Scriptures, they declare that they have something more reliable. But while they think that they are led by the Spirit of God, they are in reality following an imagination wrought upon by Satan. {ST, March 27, 1884 par. 8} [ST, March 27, 1884 par. 9] Their character was described and their doom denounced by the ancient prophets. It was ordained of old that those who unsettle faith in the word of God should bear the condemnation of God. {ST, March 27, 1884 par. 9} [ST, March 27, 1884 par. 10] Jude says, "I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not." This will be the sure fate of all the characters described by Jude, who depart from God, and lead others away from the truth. Although the Lord gave Israel the greatest evidences of his favor, and upon condition of obedience, the rich promise that they should be to him a peculiar people, a royal nation, yet because of their unbelief and disobedience he could not fulfill the promise. Because of their transgressions, he removed his restraining power over their enemies, the ungodly nations around them, and did not protect them as he had done. {ST, March 27, 1884 par. 10} [ST, March 27, 1884 par. 11] Some profess Christianity year after year, and in some things appear to serve God, and yet they are far from him. They give loose rein to appetite and passion, and follow their own unsanctified inclinations, loving pleasure and the applause of men more than God or his truth. But God reads the secrets of the heart. Base thoughts lead to base actions. Self-righteousness, pride, and licentiousness are far-reaching, deep, and almost universal. These are the sins for which God destroyed the inhabitants of the old world by a flood of water, and they are corrupting the churches in these last days. They are the hidden rocks upon which are wrecked thousands and tens of thousands who profess godliness. Only those who are closely connected with God will escape the devices of Satan and the prevailing moral corruptions of this age. {ST, March 27, 1884 par. 11} [ST, March 27, 1884 par. 12] The character is revealed by the works, not by occasional good deeds and occasional misdeeds, but by the tendency of the habitual words and acts. Those who would put God out of their knowledge will show a want of principle. Every man will show which master he is serving with the strength of his intellect, his skill, and his ability. The servant of Christ will watch unto prayer; he will be devoted, humble, meek and lowly in heart, seeking to know and do the will of God. Whereas he was once the servant of sin, he has, through the grace of God, become transformed in mind and character. He will love the day of Christ's appearing; for he will be able to say with Paul, "I have fought a good fight, I have finished my course, I have kept the faith." - {ST, March 27, 1884 par. 12} [ST, April 3, 1884 par. 1] April 3, 1884 Man's Obligation to God. - By Mrs. E. G. White. - To each of us God has committed sacred trusts, for which he holds us accountable. He designs that man shall be so educated as to develop his mental and moral powers, that he may have a well-balanced mind and a symmetrical character. But education alone will not prepare him to answer the object of his creation. He needs the grace of God, and divine aid awaits his demand. Divine power united with human effort will enable him to do good and glorify his Creator. {ST, April 3, 1884 par. 1} [ST, April 3, 1884 par. 2] Few appreciate the value of man, and the glory that would redound to God were he to cultivate and preserve purity, nobility, and integrity of character. The value that God sets upon man is shown in the price that has been paid for his redemption; his love is expressed in that he withheld not his beloved Son, but gave him to die for a sinful race. Angels could not, by any sacrifice that they could make, accomplish the work of man's redemption. It was only through the suffering and death of Christ that he could be restored to the favor of God. For our sakes, He who knew no sin was made an offering for sin. He was afflicted, insulted, oppressed. Arraigned as a criminal, he suffered shame, insult, mockery, and pain. {ST, April 3, 1884 par. 2} [ST, April 3, 1884 par. 3] Christ bore all this to rescue man from the hopeless state into which he had been brought by his disobedience of the law of God; for sin is the transgression of the law, and death is its penalty. He did not suffer to do away with the law, or to lessen its force, but that its claims might be met, and the sinner be spared. Through his perfect obedience, the law was exalted and made honorable. {ST, April 3, 1884 par. 3} [ST, April 3, 1884 par. 4] Christ will elevate man, and give him rich and glorious possessions, if he will respect the claims of God's law; but if he chooses the service of Satan, and will ruin his hope of Heaven by his stubborn sinfulness, he must lose these blessings. He will have a place with associates similar in character to himself,--with those defiled by sin, who consider it a virtue, an evidence of smartness, to doubt God's word and be ranked among skeptics. To choose to be a sinner is to refuse to stand before the throne of God washed from the defilement of sin; it is to refuse the riches of eternal glory; it is to refuse to be a joint-heir with Christ to the immortal inheritance, and to be exalted to an equality with the heavenly angels;--it is to reject all these, and to choose instead the sure consequence of sin, the sinner's fixed doom. {ST, April 3, 1884 par. 4} [ST, April 3, 1884 par. 5] Those who might become co-laborers with Christ, and do good service in advancing the interests of his kingdom, but who use their talents and influence to tear down instead of to build up, are like noted rebels; their prominence, the value of the talent they use in the service of Satan, increases their guilt and makes their punishment sure. These will feel the wrath of God. They will experience what Christ suffered in saving men from the penalty of the broken law. The value of man and the measure of his accountability can be known only by the cross of Calvary. He who presents himself to the sinner as the One strong to deliver, will prove himself mighty to execute wrath and judgment upon every unrepenting son of Adam. He who holds the worlds in position, who weighs the hills in scales, and the mountains in a balance, who taketh up the isles as a very little thing, will show himself mighty to avenge his unrequited mercy and spurned love. Those who flatter themselves that God is too merciful to punish the sinner, have only to look to Calvary to make assurance doubly sure that vengeance will be visited upon every transgressor of his righteous law. {ST, April 3, 1884 par. 5} [ST, April 3, 1884 par. 6] The penalty for breaking the law of God is proportionate to the price paid to redeem its transgressors. What unutterable bliss is prepared for those who will be saved through Christ, and what depths of woe for those who despise and reject his great salvation! Whatever of a worldly nature men esteem valuable sinks into insignificance when viewed in this light, and how great appears our obligation to use in the service of God all the talents that he has intrusted to our keeping. {ST, April 3, 1884 par. 6} [ST, April 3, 1884 par. 7] Science is too limited to comprehend the atonement; the mysterious and wonderful plan of redemption is so far-reaching that philosophy cannot explain it; it will ever remain a mystery that the most profound reason cannot fathom. If it could be explained by finite wisdom, it would lose its sacredness and dignity. It is a mystery that One equal with the eternal Father should so abase himself as to suffer the cruel death of the cross to ransom man; and it is a mystery that God so loved the world as to permit his Son to make this great sacrifice. The Holy Spirit exalts and glorifies the Saviour. It is his office to present Christ, the great salvation that we have through him, and the sacred, elevated purity of his righteousness. Says Christ, "He shall take of mine, and shall show it unto you." The Spirit of truth is the only effectual teacher of divine truth; those who are taught of him have entered the school of Christ. How must God esteem the race, that he gave his Son to die for them, and appoints his Spirit to be man's teacher and continual guide. Satan understands this, and he lays his plans to mar and wound man, the workmanship of God, and to prevent him from enjoying the happiness that this great rebel lost through his disobedience and malice. {ST, April 3, 1884 par. 7} [ST, April 3, 1884 par. 8] Since his fall from Heaven, it has been Satan's only joy and constant employment to thwart the plan of God by preventing the salvation of perishing men. He has carried on this work with marked success, and will continue it until Christ shall bring his career to an end. He has tried to induce men to aid him in treading the honor of God into the dust, and many have become co-laborers with him, and have encouraged his rebellion. Those who do this, who glory in their skepticism, and lead others to despise the law of Jehovah, place themselves in the ranks of the enemies of Christ, and use their influence to destroy rather than to save souls. They second Satan in his efforts to undermine the law of God by assuring the sinner that he will be saved while transgressing that law. They serve Satan, and will share his terrible fate. {ST, April 3, 1884 par. 8} [ST, April 3, 1884 par. 9] The short space of time allotted to men here is exceedingly valuable. Now, while probation lingers, God proposes to unite his strength with the weakness of finite man. We should so educate ourselves that we can serve him intelligently. Those who have cherished skepticism may, by proper discipline of the mind, learn to cherish faith. Those who truly love God will desire so to improve the talents that he has given them, that they may be a blessing to others. And by and by the gates of Heaven will be thrown wide open to admit them, and from the lips of the King of glory the benediction will fall upon their ear like richest music, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Thus the redeemed will be welcomed to the mansions that Jesus is preparing for them. There their companions will not be the vile of earth,--liars, idolaters, the impure, or the unbelieving; but they will associate with those who have overcome Satan and his devices, and through divine aid have formed perfect characters. Every sinful tendency, every imperfection that afflicts them here, has been removed by the blood of Christ; and the excellence and brightness of his glory, far exceeding the brightness of the sun in its meridian splendor, is imparted to them. And the moral beauty, the perfection of his character, shines through them, in worth far exceeding this outward splendor. They are without fault around the great white throne, sharing the dignity and privileges of the angels. {ST, April 3, 1884 par. 9} [ST, April 3, 1884 par. 10] "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him." In view of the glorious inheritance which may be his, "what shall a man give in exchange for his soul?" He may be poor; yet he possesses in himself a wealth and dignity that the world could never bestow. The soul redeemed and cleansed from sin, with all its noble powers dedicated to the service of God, is of surpassing worth; and there is joy in Heaven, in the presence of God and holy angels, over one sinner that repents,--a joy that is expressed in songs of holy triumph. {ST, April 3, 1884 par. 10} [ST, April 10, 1884 par. 1] April 10, 1884 The Training of Children. - By Mrs. E. G. White. - We are living in an unfortunate age for children. A heavy current is setting downward, and more than childhood's strength and experience is needed to press against this current, and not be borne down to moral ruin. But parents can do much; they should help their children. The mother's work commences with the infant . She should subdue the will and temper of her child, and bring it into subjection, teach it to obey. Every mother should take time to reason with her children, to correct their errors, and patiently teach them the right way. {ST, April 10, 1884 par. 1} [ST, April 10, 1884 par. 2] As the child grows older, relax not the hand. Christian parents should so instruct their children that they may become children of God. The entire religious experience is influenced by the instructions received, and the character formed in childhood. If the will is not then subdued and made to yield to the will of the parents, it will be a difficult task to learn the lesson in after years. Parents who neglect this important work, commit a great error, and sin against their children and against God. {ST, April 10, 1884 par. 2} [ST, April 10, 1884 par. 3] If parents would succeed in the government of their children, they must have perfect control of themselves. They must learn to control of themselves. They must learn to control their words and the very expression of the countenance. They should not suffer the tone of the voice to be disturbed or agitated with excitement or passion. Then they can have a decided influence over their children. Impatience in the parents excites impatience in the children. Passion manifested by the parents creates passion in the children, and stirs up the evils of their nature. Some parents correct their children severely in a spirit of impatience, and often in passion. Such corrections produce no good results. In seeking to correct one evil they create two. Continual censuring and whipping hardens children, and weans their affections from their parents. First reason with your children, clearly point out their wrongs, and impress upon them that they have not only sinned against you, but against God. With your heart full of pity and sorrow for your erring children, pray with them before correcting them. Then they will see that you do not punish them because they have put you to inconvenience, or because you wish to vent your displeasure upon them, but from a sense of duty, for their good; and they will love and respect you. {ST, April 10, 1884 par. 3} [ST, April 10, 1884 par. 4] Parents, every time you lose self-control, and speak and act impatiently, you sin against God. The recording angels writes every impatient, fretful word you utter to your children; every unguarded word spoken before them, carelessly or in jest, every word that is not chaste and elevated, he marks as a spot against your Christian character. Speak kindly to your children. Remember how sensitive you are, how little you can bear to be blamed, and do not lay upon them that which you cannot bear; for they are weaker than you, and cannot endure as much. The fruits of self-control, thoughtfulness, and pains-taking on your part will be a hundred-fold. {ST, April 10, 1884 par. 4} [ST, April 10, 1884 par. 5] Let your pleasant, cheerful words ever be like sunbeams in your family. You have no fight to bring a gloomy cloud over the happiness of your children by fault-finding, or severe censure for trifling mistakes. Actual wrong should be made to appear just as sinful as it is, and a firm, decided course should be pursued to prevent its recurrence; yet children should not be left in a hopeless state of mind, but with a degree of courage that they can improve, and gain your confidence and approval. Children many wish to do right, they may purpose in their hearts to be obedient; but they need help and encouragement. Parents should better qualify themselves to discharge their duty to their children. Some do not understand their children; they are not really acquainted with them. If parents would enter more fully into the feelings of their children, and draw out what is in their hearts, it would have a beneficial influence upon them. {ST, April 10, 1884 par. 5} [ST, April 10, 1884 par. 6] Children would be saved many evils if they would become more familiar with their parents. Parents should encourage their children to confide in them, to be open and frank, to come to them with their difficulties, their little daily annoyances, and when they are perplexed as to what course is right, to lay the matter before their parents, and ask their advice. Who are so well calculated to see and point out their dangers as godly parents? Who can understand the peculiar temperaments of their children as well as they? The mother who has watched every turn of mind from infancy, and is acquainted with the natural disposition, is best prepared to counsel her children. {ST, April 10, 1884 par. 6} [ST, April 10, 1884 par. 7] Children should very early be taught to be useful, to help themselves and to help others. Let the tax upon their strength be very light at first, and increase it a little every day, until they can do a proper amount of work each day without becoming excessively weary. Children who are petted and waited upon, always expect it; and if their expectations are not met, they are disappointed. This same disposition will be seen through their whole lives; they will be helpless, leaning upon others for aid, expecting others to favor them and yield to them. And if they are opposed, even after they have grown to manhood and womanhood, they think themselves abused; and thus they worry their way through the world, hardly able to bear their own weight, often murmuring and fretting because everything does not suit them. {ST, April 10, 1884 par. 7} [ST, April 10, 1884 par. 8] The mistaken parents who are thus teaching their children lessons which will prove ruinous to them, are also planting thorns for their own feet. They think that by gratifying the wishes of their children, and letting them follow their own inclinations, they can gain their love. What an error! Children thus indulged grow up unrestrained in their desires, unyielding in their dispositions, selfish, exacting, and overbearing, a curse to themselves and to all around them. Many daughters can, without remorse of conscience, see their mothers toiling, cooking, washing, or ironing, while they sit in the parlor and read stories, knit edging, crochet, or embroider. Their hearts are as unfeeling as a stone. But where does this wrong originate? Who are the ones usually most to blame in this matter? The poor, deceived parents. They overlook the future good of their children, and in their mistaken fondness, let them sit in idleness, or do that which is of but little account, which requires no exercise of the mind or muscles, and then excuse their indolent daughters because they are weakly. What has made them weakly? In many cases it has been the wrong course of the parents. A proper amount of exercise about the house would improve both mind and body. {ST, April 10, 1884 par. 8} [ST, April 10, 1884 par. 9] Mothers should take their daughters with them into the kitchen, and patiently educate them. Their constitution will be better for such labor; their muscles will gain tone and strength, and their meditations will be more healthy and elevated at the close of the day. They may be weary, but how sweet is rest after a proper amount of labor. Sleep, nature's sweet restorer, invigorates the tired body, and prepares it for the next day's duties. Do not intimate to your children that it is no matter whether they do anything or not. Teach them that their help is needed, that their time is of value, and that you depend on their labor. Much sin results from idleness. Active hands and minds do not find time to heed every temptation which the enemy suggests; but idle hands and brains are all ready for Satan to control. When not properly occupied, the mind dwells upon improper things. {ST, April 10, 1884 par. 9} [ST, April 10, 1884 par. 10] To a great extent, parents hold in their own hands the future happiness of their children. They sow the seed which will spring up and bear fruit either for good or evil. Upon them rests the important work of forming the character of these children. The instructions given in childhood, will follow them all through life. Parents can train their sons and daughters for happiness or for misery. They should deal faithfully with the souls committed to their trust. They should not encourage in their children pride, extravagance, or love of show. They should not teach them, or suffer them to learn, little pranks which appear cunning in small children, but which must be corrected when they are older. The habits first formed are not easily forgotten. {ST, April 10, 1884 par. 10} [ST, April 10, 1884 par. 11] Parents, you should commence to discipline the minds of your children while very young, to the end that they may be Christians. Let all your efforts be for their salvation. Act as though they were placed in your care to be fitted as precious jewels to shine in the kingdom of God. Beware how you lull them to sleep over the pit of destruction, with the mistaken thought that they are not old enough to be accountable, not old enough to repent of their sins and serve God. {ST, April 10, 1884 par. 11} [ST, April 10, 1884 par. 12] There are many precious promises on record for those who seek their Saviour early. Ecclesiastes 12:1: "Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them." Proverbs 8:17: "I love them that love me, and those that seek me early shall find me." The great Shepherd of Israel is still saying, "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of Heaven." Teach your children that youth is the best time to seek the Lord. Then the burdens of life are not heavy upon them, and their young minds are not harassed with care, and while so free they should devote the best of their strength to God. - {ST, April 10, 1884 par. 12} [ST, April 17, 1884 par. 1] April 17, 1884 Important Duties in Home Life. - By Mrs. E. G. White. - The people of God are the salt of the earth and the light of the world. They should study the life of Christ, and his example and teaching should affect their life and character. They honor him by manifesting the fruits of the Spirit in their every-day life. If the doors of the house and heart are opened to Jesus, if he is welcomed as an honored guest, he will work for the family. The sweet influence of his presence will pervade the home, and check all impatience and selfishness. But many professed Christians drive Christ from their homes by an impatient, fretful spirit. Sometimes when fatigued by labor or oppressed with care, parents do not maintain a calm spirit, but manifest a lack of forbearance that displeases God, and brings a cloud over the family. Parents, when you feel fretful, you should not commit so great a sin as to poison the whole family with this dangerous irritability. At such times, set a double watch over yourselves, and resolve that none but pleasant, cheerful words shall escape your lips. By thus exercising self-control, you will grow stronger. Your nervous system will not be so sensitive. {ST, April 17, 1884 par. 1} [ST, April 17, 1884 par. 2] The mother can and should do much toward controlling her nerves and mind when depressed; even when she is sick, she can, if she only schools herself, be pleasant and cheerful, and can bear more noise than she would once have thought possible. She should not make her children feel her infirmities, and cloud their young, sensitive minds by her depression of spirits, making them feel that the mother's room is the most dismal place in the world. The mind and nerves gain tone and strength by the exercise of the will. The power of the will in many cases will prove a potent soother of the nerves. Jesus knows our infirmities, and has himself shared our experience in all things but in sin; therefore he has prepared for us a path suited to our strength and capacity. {ST, April 17, 1884 par. 2} [ST, April 17, 1884 par. 3] Sometimes everything seems to go wrong in the family circle. There is fretfulness all around, and all seem very miserable and unhappy. The parents lay the blame upon their poor children, and think them very disobedient and unruly, the worst children in the world, when the cause of the disturbance is in themselves. God requires them to exercise self-control. They should realize that when they yield to impatience and fretfulness, they cause others to suffer. Those around them are affected by the spirit they manifest, and if they in their turn act out the same spirit, the evil is increased. {ST, April 17, 1884 par. 3} [ST, April 17, 1884 par. 4] Instead of pleasantly asking their children to do what they wish done, parents often order them in a scolding tone, and at the same time administer a censure or a reproach which the children have not merited. Parents, this course pursued toward your children destroys their cheerfulness and their ambition to please you. They do your bidding, not from love, but because they dare not do otherwise. Their heart is not in the matter. It is drudgery instead of a pleasure, and this often leads them to forget to follow out all your directions, which increases your irritation; and makes it still worse for the children. The fault-finding is repeated, their bad conduct is arrayed before them in glowing colors, until they become discouraged, and are not particular whether they please or not. A spirit of "I don't care" seizes them; and they seek that pleasure and enjoyment away from home, away from their parents, which they do not find at home. They mingle with street company, and are soon as bad as the worst. {ST, April 17, 1884 par. 4} [ST, April 17, 1884 par. 5] Upon whom rests this great sin? If home had been made attractive, if the parents had manifested affection for their children, if they had wisely sought innocent enjoyment for them, and taught them the lesson of cheerful obedience, they would have touched an answering chord in their young hearts, and willing feet and hands and hearts would have carried out their wishes. By speaking kindly to their children, and praising them when they try to do right, parents may encourage their efforts, make them very happy, and throw around the family circle a charm which will chase away every dark shadow, and bring cheerful sunlight in. Mutual kindness and forbearance will make home a paradise, and attract holy angels into the family circle; but they will flee from a house where there are unpleasant words, fretfulness, and strife. Unkindness, complaining, and anger shut Jesus from the dwelling. {ST, April 17, 1884 par. 5} [ST, April 17, 1884 par. 6] Some parents fail to give their children a religious education, and also neglect their school education. Neither should be neglected. Children's minds will be active; and if they are not engaged in physical labor, or occupied with study, they will be exposed to evil influences. It is a sin for parents to allow their children to grow up in ignorance. They should supply them with useful and interesting books, and should teach them to have hours for labor and hours for study and reading. Parents should aim to elevate the minds of their children, and to improve their mental faculties. The mind left to itself, uncultivated, is generally low, sensual, and corrupt. Satan improves his opportunity, and educates idle minds. {ST, April 17, 1884 par. 6} [ST, April 17, 1884 par. 7] Parents should faithfully instruct their children, not leaving them to gather up their education as best they can. They should not be suffered to learn good and evil indiscriminately, with the idea that at some future time the good will predominate, and the evil lose its influence. The evil will increase faster than the good. It is possible that the evil may be eradicated after many years; but who will venture this? Time is short. It is easier and much safer to sow clean and good seed in the hearts of your children, than to pluck up the weeds afterward. Parents should redouble their efforts for the salvation of their children. The reason why the youth of the present age are not more religiously inclined is that their education is defective. In the present state of things in society, it is no easy task for parents to restrain their children, and instruct them according to the Bible rule of right. When they would train their children in harmony with the precepts of the word of God, and, like Abraham of old, command their households after them, the children think their parents overcareful and unnecessarily exacting. {ST, April 17, 1884 par. 7} [ST, April 17, 1884 par. 8] It is not the exercise of true love toward children that permits in them the indulgence of passion, or allows disobedience of parental authority to go unpunished. "Just as the twig is bent, the tree's inclined." Both parents should co-operate in the training, government, and education of their children. With firmness, not in a harsh manner, but with determined purpose, both should let their children know that they must obey. The father should not be like a child, moved merely by impulse. He is bound to his family by sacred, holy ties. He is the lawmaker, illustrating in his own manly bearing the sterner virtues,--energy, integrity, honesty, and industry. He is in one sense the priest of the household, laying upon the altar of God the morning and evening sacrifice, while the wife and children unite in prayer and praise. In such a household Jesus will love to tarry. {ST, April 17, 1884 par. 8} [ST, April 17, 1884 par. 9] We can have the salvation of God in our families, but we must believe for it, live for it, and have a continual, abiding faith and trust in God. We must subdue a hasty temper, and control our words; and in so doing we shall gain great victories. Unless we control our words and temper, we are slaves to Satan. All jangling, and unpleasant, impatient, fretful words are an offering presented to his Satanic majesty. And it is a costly offering, more costly than any sacrifice we can make for God; for it destroys the peace and happiness of whole families, destroys health, and is eventually the cause of forfeiting an eternal life of happiness. The restraint which God's word imposes upon us is for our own interest. It increases the happiness of our families, and of all around us. It refines our taste, sanctifies our judgment, and brings peace of mind, and in the end, everlasting life. Under this holy restraint we shall increase in grace and humility, and it will become easy to speak right. The natural, passionate temper will be held in subjection. An indwelling Saviour will strengthen us every hour. Ministering angels will linger in our dwellings, and with joy carry Heavenward the tidings of our advance in the divine life, and the recording angel will make a cheerful, happy record. - {ST, April 17, 1884 par. 9} [ST, May 1, 1884 par. 1] May 1, 1884 Dangers and Duties of the Young. - By Mrs. E. G. White. - In these days, persecution and reproach for Christ's sake are scarcely known. Very little self-denial and sacrifice are necessary in order to put on a form of godliness, and have the name upon the church-book; but to live in such a manner that our ways will be pleasing to God, and our names registered in the book of life, will require watchfulness and prayer, sacrifice and self-denial. Very few of the youth know what experimental religion is. They have not a fixed principle to serve God. They sink under every cloud; they have no power of endurance. They appear to serve God; they make now and then a formal prayer, and are called Christians; but they do not grow in grace. They are not led to search their own hearts diligently, and to count the cost of becoming a Christian. As a result, they profess to be Christians without sufficiently trying their motives. {ST, May 1, 1884 par. 1} [ST, May 1, 1884 par. 2] The young are often urged to speak or pray in meeting; they are urged to die to self. At every step of the Christian way, they are urged. Such religion is worth nothing. Let the heart be changed, and it will not be such drudgery to serve God. The love of dress and pride of appearance will be gone. The apostle John exhorts, "Love not the world, neither the things that are in the world." Then he adds the warning, "If any man love the world, the love of the Father is not in him." It is an alarming fact that the love of the world predominates in the minds of the young, and the things that are in the world, and for this reason the love of God finds no room in their hearts. God is dishonored by the frivolity and fashion, and empty, vain talking and laughing that characterize the life of the youth generally. There will be no place for these things in the heart renewed by the grace of God; but there will be an earnest, anxious seeking for the Christian graces, the fruits of the Spirit of God. {ST, May 1, 1884 par. 2} [ST, May 1, 1884 par. 3] Words and acts testify plainly what is in the heart. If vanity and pride, love of self and love of dress, fill the heart, the conversation will be upon the dress, the fashions, and the appearance, but not on Christ or the kingdom of Heaven. If envious feelings dwell in the heart, they will be manifested in words and acts. Those who measure themselves by others, and make no higher attainments, are feeding on husks, and will remain spiritual dwarfs. {ST, May 1, 1884 par. 3} [ST, May 1, 1884 par. 4] Many have their hearts filled with the love of self. They are not aware that the great heavenly Artist is taking cognizance of every act, every word; that their deportment, and even the thoughts and intents of the heart, stand faithfully delineated; and that old and young will have the faithful picture presented to them in all its deformity at the execution of the judgment. Those vain, frivolous words are all written in the book. Those false words are written. Those deceptive acts, whose motives were concealed from human eyes, but discerned by the all-seeing eye of Jehovah, are all written in living characters. Every selfish act will be exposed. {ST, May 1, 1884 par. 4} [ST, May 1, 1884 par. 5] Solemn responsibilities rest upon the young, which they lightly regard. They should heed the injunction of the inspired word, "Obey your parents in the Lord; for this is right." "Honor thy father and mother (which is the first commandment with promise), that it may be well with thee, and thou mayst live long on the earth." They should honor their parents by cheerful, loving obedience, and by doing what they can to make home happy. Often they would like to do this in their own way, by introducing amusements that lead away from God. They urge that they need something to enliven and divert the mind; and sometimes music is introduced into the home as a means of supplying this need. Music, when not abused, is a great blessing. God is glorified by songs of praise from a pure heart filled with love and devotion to him. But when put to a wrong use, it is a terrible curse. It excites, but does not impart that strength and courage which can be found only at the throne of grace. Frivolous songs and the popular sheet music of the day, which often seem congenial to their tastes, lead the mind from God. {ST, May 1, 1884 par. 5} [ST, May 1, 1884 par. 6] Many seek after pleasures that prove bitter in the end. They love worldly society, where they receive praise and flattery that gratifies vanity, and fosters pride and self-esteem. They are led to believe that with such advantages and attractions as they possess, it is really a great pity for them to come out from the world and be separate. But the pleasures of earth will have an end, and that which is sown must also be reaped. Young friends, are your personal attraction, abilities, or talents too valuable to be devoted to God and used in his service? {ST, May 1, 1884 par. 6} [ST, May 1, 1884 par. 7] "Wisdom's ways are ways of pleasantness, and all her paths are peace." Young friends, when you are restless and unhappy, it is because you have strayed from this path of peace. You are trying to find out of Christ that happiness that is found only in him. In him are no disappointed hopes. Prayer,--oh, how is this precious privilege neglected! The reading of the word of God prepares the mind for prayer. One great reason that you have so little disposition to pray is that you have unfitted yourselves for this sacred duty by reading fascinating stories, which have excited the imagination and aroused unholy passions. The word of God becomes distasteful; the hour of prayer is forgotten. And yet to have the consciousness that the eyes of the Lord are upon us, and his ears open to our prayers, is a satisfaction indeed. To know that we have a never-failing Friend in whom we can confide all the secrets of the soul, is a privilege which words can never express. {ST, May 1, 1884 par. 7} [ST, May 1, 1884 par. 8] The consciousness of right-doing is the best medicine for diseased bodies and minds. The special blessing of God resting upon the receiver is health and strength. Those whose moral faculties are clouded by disease are not the ones to rightly represent the Christian life or the beauties of holiness. They are too often in the fire of fanaticism, or the water of cold indifference or stolid gloom. The words of Christ are of more worth than the opinions of all the physicians in the universe: "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you." This is the first great object,--the kingdom of Heaven, the righteousness of Christ. Other objects to be attained should be secondary. {ST, May 1, 1884 par. 8} [ST, May 1, 1884 par. 9] Perhaps some will inquire how they are to know that they are accepted of God. The answer is, Study his word prayerfully. Lay it not aside for any other book. This holy book convinces of sin. It plainly reveals the way of salvation. It brings to view a bright and glorious reward. It reveals to you a complete Saviour, and teaches you that through his boundless mercy alone can you expect salvation. The hope of eternal life is not to be received upon slight grounds. It is a subject to be settled between God and your own soul,--settled for eternity. A supposed hope, and nothing more, will prove your ruin. Since you are to stand or fall by the word of God, it is to that word you must look for the testimony in your case. There you can see what is required in order to become a Christian. Compare your life with that of your Master, who made so great a sacrifice that you might be saved. Do not neglect secret prayer. Plead as earnestly as you would if your mortal life were at stake. Remain before God until unutterable longings for salvation are begotten within you, and the sweet evidence is obtained of pardoned sin. Do not lay off your armor or leave the battle-field until you have obtained the victory, and can triumph in your Redeemer. {ST, May 1, 1884 par. 9} [ST, May 1, 1884 par. 10] Young friends, if found in the way of righteousness, you can exert a mighty influence. Ministers, or church-members advanced in years, cannot have one-half the influence on your young associates that you are capable of exerting; and you ought to feel that a responsibility rests upon you to do all you can for their salvation. Those who have themselves tasted the sweets of redeeming love will not, cannot rest, until all with whom they associate are made acquainted with the plan of salvation. You should inquire, "Lord, what wilt thou have me to do? How can I honor and glorify thy name upon the earth?" Souls are perishing all around us; what are you doing to win them to Christ? Oh, that you would use your powers of mind in seeking to so approach sinners that you may win even one soul to the path of righteousness! What a thought! One soul to praise God through eternity! One soul to enjoy happiness and everlasting life! One gem in your crown to shine forever and ever! But more than one may be won from sin to holiness, and the reward is rich in the kingdom of Heaven. Says the Lord by the prophet, "They that turn many to righteousness shall shine as the stars forever and ever." - {ST, May 1, 1884 par. 10} [ST, May 8, 1884 par. 1] May 8, 1884 Satan's Devices. ï¼»REMARKS IN THE SIX O'CLOCK MORNING MEETING AT OAKLAND, CAL.' APRIL 20, 1884.ï¼½ - By Mrs. E. G. White. - The great controversy between Christ and Satan, that has been carried on for almost six thousand years, is soon to close. And yet how few have their attention called to this matter, how few realize that we are living amid the closing scenes of earth's history! Satan is working diligently, binding his sheaves preparatory to gathering in his harvest. He is uniting the elements of his kingdom for the final struggle. Since his fall, he has been the great adversary of God and man, and has shown a masterly activity in trying to defeat our Saviour's efforts in our behalf. He thinks that because so many readily yield to his temptations and believe his lies, he may yet gain some advantage over Christ, who left the royal courts of Heaven that he might defeat this wily foe on his own battle-field, and open a way whereby man might escape from his cruel power. {ST, May 8, 1884 par. 1} [ST, May 8, 1884 par. 2] He is called in the Bible, Satan, Beelzebub, the serpent, the deceiver, a liar, the accuser of the brethren, the prince of the power of the air, the prince of darkness, and the god of this world. Frightful names, infernal agencies! This fallen spirit, so malignant and subtle, is walking about like a roaring lion, seeking whom he may devour. When there is no special effort made to resist his power, when profound indifference prevails in the church and in the world, he is not concerned; for he is in no danger of losing those whom he is leading captive at his will. But when the attention is called to eternal things, and souls are inquiring, "What shall I do to be saved?" he is on the ground, seeking to match his power against the power of Christ, and doubling his efforts to counteract the influences of the Holy Spirit. Angels of God, with Jesus at their head, are present to press back the powers of darkness; but no one is forced to accept Jesus, and no one can be compelled by Satan's power to reject him. {ST, May 8, 1884 par. 2} [ST, May 8, 1884 par. 3] Satan is at your side when you least suspect it, watching to find a weak spot in your armor, where he can introduce his darts, and wound your soul by betraying you into sin. He has access to minds that are open to receive his suggestions, and by long experience he has learned how to apply his temptations to the best advantage. His first effort is to keep as many minds as possible in a state of careless indifference. He will invent every imaginable excuse to keep people away from meetings where they might receive benefit from hearing the truth. He will especially work to make of none effect these morning meetings, where the Spirit of God is at work; and when he cannot keep persons away, his next effort will be to fill the mind with unimportant matters, thus preventing them from treasuring up the truths they hear. {ST, May 8, 1884 par. 3} [ST, May 8, 1884 par. 4] This work Satan is engaged in at every meeting. He has different temptations prepared for different minds, and souls are continually yielding to his suggestions. He will adopt any means by which he may gain control of the thoughts and purposes of the heart. He will work to divert the mind from Heaven and heavenly things by the absorbing cares of this life. He will produce temporary indisposition to keep you away from meetings where testimonies from Heaven will be borne, and your hearts would be impressed with the deep movings of the Spirit of God. If you attend the meetings, and your heart is impressed, he will tempt you to engage in unprofitable conversation on trivial things, so that you will forget the words spoken. {ST, May 8, 1884 par. 4} [ST, May 8, 1884 par. 5] Circumstances will arise to divert the mind. Visitors, relatives, or worldly friends, or some temporal matter, will engage the attention; and then "cometh the devil, and taketh the word out of their hearts, lest they should believe and be saved." These friends will make demands upon your time and strength, and thus God is robbed of the service due him. Yet you flatter yourselves that you cannot do otherwise; for how can you displease your friends? God will not bring a curse upon you for thus robbing him, but your own course of action brings its sure result. But however alluring Satan's temptations, however natural and unavoidable they may seem to the mind that is not clear and sharp in spiritual discernment, you must not be lulled to carnal security. However dear your friends may be, if they lead you away from God they are emissaries of Satan, who works through the children of disobedience, speaks through human organs. {ST, May 8, 1884 par. 5} [ST, May 8, 1884 par. 6] God will not work a miracle to change natural causes which you can control. If you place yourself and family in the current of the world, you and your children will be borne downward by it. Be wise and discriminating in regard to spiritual advantages, and gather about yourselves and your children correct influences. We may have a beautiful and fertile country; but surrounding influences may be weaving a spell upon our souls that will sink us to perdition, and our children may be lost to the cause of God because we did not place them where they would cultivate a love for divine things. We may save our own souls, as did Lot when he fled from Sodom; but the habits and customs with which we have become familiar may cling to us, and we may find that we have assimilated to them more than we were aware. This is a risk that we cannot afford to run. We might better lose every worldly advantage than to lose Jesus, or dishonor him by our careless inattention to his requirements. It is best to obey God at any sacrifice. {ST, May 8, 1884 par. 6} [ST, May 8, 1884 par. 7] Another way that Satan comes in between God and your soul is to lead you to criticise the defects of your brethren and sisters, to watch their mistakes and talk about them. You think it is right to grieve over their errors; but the enemy takes advantage here, and hurls his poisoned darts through the defective places in your armor. You let bitterness into your soul, then jealousy and evil-surmising, and you do not realize it. Your heart becomes hardened against your brethren, and you speak evil of them. You do not know that you are doing the work of Satan, but you are; and you are growing spiritually weaker and weaker, and darker and darker. {ST, May 8, 1884 par. 7} [ST, May 8, 1884 par. 8] The right course for you to pursue is marked out in the Bible, and you should follow it strictly. Go to your brother, and with your heart filled with tender, pitying love,--just such love as inspired Jesus in his efforts to save a fallen race,--tell him his fault between you and him alone. If you fail, do not let this depress you. It will do you harm, and not good, to let your mind dwell upon the mistakes and errors of others. Learn from their weakness to be strong yourself. Avoid their failures. Because Jesus is grieved by their faults, try the harder to honor him yourself by a well-ordered life and godly conversation. If you think your neighbor or brother is defective in character, make him a special subject of prayer; but do not lift up your soul unto vanity by saying, "I am not like him. In contrast with him, I am righteous." This is not obeying the injunction of the apostle to esteem others better than yourself. {ST, May 8, 1884 par. 8} [ST, May 8, 1884 par. 9] By beholding we become changed. If you allow your mind to dwell upon the imperfections and moral deformities of others, you will be changed into the same image. You will become deformed in character, and mentally one-sided and unbalanced. Let the mind dwell upon the perfect life of Christ. If the thoughts are centered upon him, and the conversation is on heavenly themes, you will be "changed into the same image from glory to glory." You will become "partakers of the divine nature, having escaped the corruption that is in the world through lust." {ST, May 8, 1884 par. 9} [ST, May 8, 1884 par. 10] The way to eternal life is a battle and a march. The great adversary of souls is continually seeking to insinuate himself between you and the Source of your strength. If you allow your mind to be taken up with worldly cares, he will manage to have these cares so varied in character, and press so continually upon you, that you can find no time for the spiritual and the eternal. Worldly acquaintances introduce subjects that are of the greatest importance to them; you listen and are attracted, and these things of minor consequence absorb the mind and affections. You give time and attention, skill and inventive faculties, to outward ornamentation, to the neglect of the inward adorning of the soul. Time is worse than lost which should be devoted to the searching of the Scriptures and to earnest prayer for divine guidance; you rob your own souls of grace and power, and others of the light that should be reflected through you to the world. {ST, May 8, 1884 par. 10} [ST, May 8, 1884 par. 11] But few know the real power of religion. They do not appreciate its refining and elevating influence on the character; they do not partake of its joys nor enter into its spirit. We need constant communion with Jesus just as much as we need daily food to nourish the body. If there is a moment when we are in no danger of being deceived by the enemy, then for that moment we may dispense with divine aid. If there is any moment when we are not dependent on God for our breath, then there is a time when we need not obey the injunctions of his word. {ST, May 8, 1884 par. 11} [ST, May 8, 1884 par. 12] We should be sanctified by the truth. The conscience and the understanding, the words, the deeds, and the thoughts, should be controlled by truth, and not error. The principle of truth and righteousness implanted in the heart, will be revealed in the life, and especially in the family circle. God estimates a man by what he is in the bosom of his family. Fix the mind on things that are pure and holy. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think of these things." And the life will be clothed with the beauty of holiness even here; but who shall tell what it will be, when the great controversy between sin and righteousness is forever closed, and we appear in "the beauty of the Lord our God"? - {ST, May 8, 1884 par. 12} [ST, May 15, 1884 par. 1] May 15, 1884 Prevailing Prayer. ï¼»REMARKS IN THE 9 O'CLOCK MORNING MEETING AT OAKLAND, CAL., APRIL 20, 1884.ï¼½ - By Mrs. E. G. White. - "Watch ye therefore, and pray always," is the injunction of Christ to his disciples. Again we read in the inspired word, "In everything by prayer and supplication with thanksgiving, let your requests be made known unto God." {ST, May 15, 1884 par. 1} [ST, May 15, 1884 par. 2] God has made it our duty to pray. The riches of the universe belong to him. He has all temporal and spiritual treasures at his command, and can supply every want from his abundant fullness. We receive our breath from him; every temporal blessing that we enjoy is his gift. We are dependent upon him not only for temporal blessings, but for grace and strength to keep us from falling under the power of temptation. We daily need the Bread of Life to give us spiritual strength and vigor, just as much as we need food to sustain our physical strength and give us firm muscles. We are compassed with weakness and infirmities, doubts and temptations; but we can come to Jesus in our need, and he will not turn us away empty. We must accustom ourselves to seek divine guidance through prayer; we must learn to trust in Him from whom our help cometh. Our desires should be unto God; our souls should go out after him, and their attitude should always be that of supplication. {ST, May 15, 1884 par. 2} [ST, May 15, 1884 par. 3] The reason that we do not realize greater help is because there is lack of earnest, fervent devotion. Jesus reproved the Pharisees for drawing near to God with their mouth, and honoring him with their lips, while their hearts were far from him. "God is a Spirit; and they that worship him must worship him in spirit and in truth." We must have a deep, earnest sense of our needs. We must feel our weakness and our dependence upon God, and come to him with contrition of soul and brokenness of heart. Our petitions must be offered in perfect submission; every desire must be brought into harmony with the will of God, and his will must be done in us. We must not pray in a doubting, half-hearted manner, but with full assurance of faith. When we come to him in this manner, Jesus will listen to our prayers, and will answer them; but if we regard iniquity in our hearts, if we cherish any darling sin, we may be assured that no blessing will be given in response to our prayers. {ST, May 15, 1884 par. 3} [ST, May 15, 1884 par. 4] One sister said this morning that she did not have the experience she desired. She tried to do her duty as far as she could understand it, but she did not experience the joy and peace that others seemed to have. This sister does not believe the word of God. What has faith to do with feeling? Faith takes God at his word, with or without feeling. It "is the substance of things hoped for, the evidence of things not seen." We can believe our fellow-men, and can we not trust the word of God? When we go to him for wisdom or grace, we are not to look to ourselves to see if he has given us a special feeling as an assurance that he has fulfilled his word. Feeling is no criterion. Great evils have resulted when Christians have followed feeling. Satan can give feelings and impressions, and those who take these as their guides will surely be led astray. How do I know that Jesus hears my prayer? I know it by his promise. He says he will hear the needy when they cry unto him, and I believe his word. He has never said to the "seed of Jacob, seek ye me in vain." {ST, May 15, 1884 par. 4} [ST, May 15, 1884 par. 5] If we walk in the light as Christ is in the light, we may come to the throne of grace with holy boldness. We may present the promises of God in living faith, and urge our petitions. Although we are weak, and erring, and unworthy, "the Spirit helpeth our infirmities." But too often our prayers are molded by coldness and backsliding. Those who do not deny self and lift the cross of Christ, will have no courage to approach a heart-searching God. We must learn to watch unto prayer, and to be importunate. When we have offered our petition once, we must not then abandon it, but say, as did Jacob when he wrestled all night with the angel, "I will not let thee go, except thou bless me," and like him we shall prevail. In the public assembly of God's people, prayers should not be offered that are suitable only to secret communion with him. We should pray understandingly and intelligently, and every day we should know better how to offer appropriate and prevailing prayers. {ST, May 15, 1884 par. 5} [ST, May 15, 1884 par. 6] Jesus invites, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly of heart, and ye shall find rest unto your souls." This is no doubtful, uncertain promise, but a positive one. If we come to him, we shall not be disappointed. Yet how unwilling we seem to accept the gracious invitation. When in trouble, we too often go for help to our brethren, who are no wiser nor stronger than ourselves; but if we would go to Jesus, if we would take our troubles to him in prayer, we should find rest, and peace, and courage. The wisdom that God gives is unerring; his strength is sufficient for all our needs. Let us lay our burdens at the feet of Jesus, and, according to his promise, he will take the weary load, and encircle us in the arms of his love. {ST, May 15, 1884 par. 6} [ST, May 15, 1884 par. 7] "I am meek and lowly in heart." There is a beautiful blending of tenderness and lowliness, majesty and humility, in the character of Christ. He who was the mightiest one that ever trod the earth, was also the most pure and sinless, and was the meekest of all. In the cluster of graces upon which he pronounces a blessing, meekness and poverty of spirit stand foremost; and among all his traits of character he selected this for the peculiar study and imitation of his disciples. "Learn of me," he says; "for I am meek and lowly in heart." And the inspired apostle Paul also, in exhorting his Corinthian brethren to manifest in their lives the fruits of the Spirit, beseeches them by the "meekness and gentleness of Christ." From the mountain summit, the tempter presented before our Saviour the kingdoms of the world in all their glory, making the sight as alluring and enchanting as possible; but none of these things moved the divine Son of God. Beneath all the glitter and pomp of earth, he saw misery, sorrow, and remorse,--suffering which earthly prosperity is powerless to alleviate; and he spurned the temptation and the tempter. {ST, May 15, 1884 par. 7} [ST, May 15, 1884 par. 8] There are many who are surrounded with clouds of darkness. They try to do something themselves, some great and good work which will win the favor of God and make them happy, but they neglect the very work that they should do. But the path of happiness is the path of obedience. We should in no case blind our eyes to our true condition, and then pray in a loose, general manner. Prayers of this kind rise no higher than the petitioner's head, and bring no answer of mercy, because they are dictated by no sense of need. Says the apostle, "Examine yourselves, whether ye be in the faith; prove your own selves." Inquire into the character of your thoughts, purposes, temper, words, and deeds. Compare your experience with the declarations of Scripture, and see whether you are gathering with Christ or scattering abroad. See if your life testifies that you are in the faith. {ST, May 15, 1884 par. 8} [ST, May 15, 1884 par. 9] As you discover your sinfulness, do not be discouraged; for Jesus has invited you to come to him. No humble suppliant was ever spurned from his presence. His patience is unwearied. The waves of mercy, beaten back by hearts hard as rocks, only return with a stronger tide of subduing, inexpressible love. Then shall we not closely examine our own hearts, and see if the soul-temple is not defiled by sins that are unrepented of? Shall we not cease to criticise the faults of others, while the deformity of our own characters is left uncorrected? "The heart is deceitful above all things, and desperately wicked." It will deceive you if you let it, and will lead you to think that you are spiritually much better than you are. {ST, May 15, 1884 par. 9} [ST, May 15, 1884 par. 10] We are here in a world of doubt and skepticism. The law of God is made void, unbelief seems to be in the very air we breathe; and to resist all these influences, and battle successfully against the powers of darkness, requires strong faith and earnest prayer. But amid all these opposing influences, we may repose in God with perfect confidence. I once read of an eagle that had left her home in the Alps, and clouds dark and heavy intervened between her and her home in the towering cliffs. She seemed bewildered, and with loud screams flew first one way and then another against the over-hanging clouds. Suddenly, with a shrill scream of determination, she darted upward through the dense clouds into the clear sky above. The clouds were beneath her, and she was again in her mountain home. And so may we rise above the clouds of skepticism, and dwell in the clear sunshine of God's presence. {ST, May 15, 1884 par. 10} [ST, May 15, 1884 par. 11] We should search the Scriptures daily; for the word of God is our unerring guide. We must not, for the sake of worldly advantage, place ourselves under wrong influences; for by so doing we are entering into temptation. Are we choosing to remain near some central point of evil? Then let us test our motives thoroughly, lest Satan obtain advantage over us. If this is our post of duty, and we are letting our light shine, we may be safe; for when temptation meets us in the path of duty, it is our privilege to lean more heavily upon God. {ST, May 15, 1884 par. 11} [ST, May 15, 1884 par. 12] The Christian has duties to do in the world, and God holds him responsible for their faithful performance. He is not to confine himself in monastic walls, nor to avoid all association with worldlings. It is true that his principles will be put to the severest test, and he will be pained by what his eyes see and his ears hear. But he must not, by becoming familiar with these sights and sounds, learn to love them. By association with the world, we incline to catch the spirit of the world, and to adopt their customs, tastes, and preferences. But we are commanded, "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters." Never let the world say that worldlings and Christ's followers are alike in their tastes and pursuits; for God has drawn a line between his people and the world. This line of demarkation is broad and deep and clear; it is not so blended with the world that it is not discernible. "The Lord knoweth them that are his." "By their fruits ye shall know them." {ST, May 15, 1884 par. 12} [ST, May 15, 1884 par. 13] It is only by watching unto prayer, and the exercise of living faith, that the Christian can preserve his integrity in the midst of the temptations that Satan brings to bear upon him. But "whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith." Talk to your heart constantly the language of faith: "Jesus said he would receive me, and I believe his word. I will praise him; I will glorify his name." Satan will be close by your side to suggest that you do not feel any joy. Answer him, "'This is the victory that overcometh the world, even our faith.' I have everything to be glad of; for I am a child of God. I am trusting in Jesus. The law of God is in my heart; none of my steps shall slide." - {ST, May 15, 1884 par. 13} [ST, May 22, 1884 par. 1] May 22, 1884 Faith the Christian's Victory. ï¼»REMARKS IN THE 6 O'CLOCK MORNING MEETING AT OAKLAND, CAL., APRIL 21, 1884.ï¼½ - By Mrs. E. G. White. - These are precious opportunities that we are enjoying. Jesus is present with us today; for he has promised, "Where two or three are gathered together in my name, there am I in the midst of them." His presence insures a blessing; but blessings do not always consist in a happy flight of feeling. The greatest blessing we can have is a correct knowledge of ourselves, that we may see our defects of character, and by divine grace remedy them. {ST, May 22, 1884 par. 1} [ST, May 22, 1884 par. 2] We can never graduate in the school of Christ, but we should make continual advancement. We should never be satisfied with our present position and attainments. Like the apostle, we should "press toward the mark for the prize of the high calling of God in Christ Jesus," and day by day grow in grace and in the knowledge of the truth. Are we doing this? Are we nearer to God today than we were a year ago? What a change there would be in our religious experience, what a transformation in our characters, if day by day we carried out the principle that we are not our own, but that our time and talents belong to God, and every faculty should be used to do his will and advance his glory. If we spent all our spare moments in work for the Redeemer, in searching the Scriptures, and in pleading with God to be imbued with his Spirit, what precious victories we should gain for Jesus! {ST, May 22, 1884 par. 2} [ST, May 22, 1884 par. 3] We should study the Bible more that we may become familiar with the promises of God; then when Satan comes in, flooding the soul with his temptations, as he surely will, we may meet him with, "It is written." We may be shut in by the promises of God, which will be as a wall of fire about us. We want to know how to exercise faith. Faith "is the gift of God," but the power to exercise it is ours. If faith lies dormant, it is no advantage to us; but in exercise, it holds all blessings in its grasp. It is the hand by which the soul takes hold of the strength of the Infinite. It is the medium by which human hearts, renewed by the grace of Christ, are made to beat in harmony with the great Heart of love. Faith plants itself on the promises of God, and claims them as surety that he will do just as he said he would. Jesus comes to the sinful, helpless, needy soul, and says, "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Believe; claim the promises, and praise God that you do receive the things you have asked of him, and when your need is greatest, you will experience his blessing and receive special help. {ST, May 22, 1884 par. 3} [ST, May 22, 1884 par. 4] Many know so little of faith that when they have asked God for his help and blessing, they look to themselves to see if their prayer is answered; and if they have a happy flight of feeling, they are satisfied. This is not faith, but unbelief. We should trust God, whether we experience any change of feeling or not. We cannot expect to be very joyful and hopeful while we look to ourselves; for we must think of self as sinful. A large class of the professed Christian world are watching their feelings; but feeling is an unsafe guide, and those who depend upon it are in danger of imbibing heresy. Satan can move upon our feelings, and he can so arrange surrounding circumstances as to make our feelings changeable. Victory in God is not feeling, but faith. It is the faith that will not yield although there are seeming impossibilities to be encountered. {ST, May 22, 1884 par. 4} [ST, May 22, 1884 par. 5] If I were to promise one of you a book tomorrow morning, what kind of respect would you show me if you were to respond by saying, "I wish I could believe you; but I will not believe until I have the book in my hand. When I get the book, I will believe." Would that be trusting my word? Oh, no! When you have the book in your possession, it is sight, and not faith at all. But this is just the way we treat our heavenly Father. We insult and dishonor him by our distrust, and are kept at a distance from him, and deprived of the rich blessings within our reach, by our wicked unbelief and ingratitude. We may have daily victories; but we lose the most precious gifts that Heaven can bestow because we will not take God at his word. When I am sick and afflicted, and ask for help, I do not sit in my room and wait for this help to come to me. I go forward in the path of humble obedience, expecting the Lord to answer my prayers, and sustain and bless me in doing the work that duty requires. Although all may seem dark, I place myself in the channel of light. What have I to do with feelings of darkness and discouragement? What have I to be troubled about? Faith can penetrate the darkest cloud. God has promised, and he will not fail me. It is no difficult, mysterious problem to believe. We take Jesus at his word; we come to him with all our burdens and our soul needs, and, according to his promise, find in him a helper and a strong deliverer. {ST, May 22, 1884 par. 5} [ST, May 22, 1884 par. 6] There is a deep, rich, and full experience for us individually to gain. We shall every one of us be tested and tried. We have a rough pathway before us; but Jesus has traveled this way, and he knows just how to help us. Faith lightens our burdens and relieves our weariness by the anticipation of Heaven at our journey's end. Faith rejoices in hope, and is patient in affliction. Faith waxes strong and valiant in conflict, and conquers in the great fight of temptation. We must have a living faith,--a faith that will hold the soul in the hour of trial; for everything that can be shaken will be. In summer there is no noticeable difference between evergreens and other trees; but when the blasts of winter come, the evergreens are fresh and green, while other trees are stripped of their foliage. Just so it is with professed Christians. When no particular test is brought to bear upon them, we may not be able to distinguish between the true Christian and the hypocrite; but in times of trial and temptation the difference is easily discerned, for the source of the Christian's strength is made manifest. There are two classes of builders. One class are building on a foundation of sliding sand; the other, on the eternal Rock, and the winds blow and the tempests beat against this foundation in vain. {ST, May 22, 1884 par. 6} [ST, May 22, 1884 par. 7] The inquiry in many hearts is, How shall I find happiness? We are not to make it our object to live for happiness, but we shall surely find it in the path of humble obedience. Paul was happy. He affirms repeatedly that notwithstanding the sufferings, conflicts, and trials that he was called to bear, he enjoyed great consolation. He says, "I am filled with comfort; I am exceeding joyful in all our tribulation." All the energies of the chiefest of the apostles were bent to a preparation for the future, immortal life; and when the time of his departure was at hand, he could exclaim in holy triumph, "I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day." And the shout of victory of this warrior of faith has come sounding down the ages to our time. {ST, May 22, 1884 par. 7} [ST, May 22, 1884 par. 8] It is one thing to profess the truth, but it is a very different thing to live it out. Many who profess to be keeping the commandments of God are deceiving their own souls. They have no union with Christ, and do not make the truth practical. In their homes, selfishness is interwoven with their daily life. There is manifested a want of refinement, an uncourteous, unkind selfishness. The religion of Jesus should be carried into the home circle, the work-shop, and all the business transactions. The genuine Christian will show in his life the fruits of the Spirit. The love of Jesus will flow out naturally in words and deeds of kindness. Those who yield themselves to the heavenly power, which alone can quell tumultuous passion, will be as angels of peace and blessing in the home circle. {ST, May 22, 1884 par. 8} [ST, May 22, 1884 par. 9] Has the truth sanctified the receiver? Is he purer, nobler, better, for believing it? The words and deeds are the fruit which testifies whether the mind of God dwells in us, and we are guided by his law. We shall surely deceive ourselves if we think that because we hold certain Bible doctrines firmly, we actually possess the blessings which these doctrines were designed to bestow. The intellect may accept truth in its noblest form; but if this truth exerts no influence on the life and character, it is of no practical value. On the contrary, it proves a delusion if it quiets the conscience while it does not sanctify the soul. A theory of truth may be a beautiful covering to hide the deformity of a carnal heart. This was the sin of Chorazin and Bethsaida, which called forth the denunciation of Christ: "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes." {ST, May 22, 1884 par. 9} [ST, May 22, 1884 par. 10] Jesus is coming. Great and important events are just before us. Are we ready, waiting and watching? Have we on the wedding garment, the robe of Christ's righteousness? Now is the time to secure this wedding garment. We must make no delay, but open the door of our hearts to the Saviour, who has long stood knocking for admittance. We must be in sympathy with Christ, and, as soldiers of the cross, make personal, interested efforts for the salvation of souls. What a privilege is ours that we may become co-laborers with Christ, and that our efforts may be accepted of God. We may join the conquering army if we will, and may share in its conflicts and its triumphs; but if we refuse, they will move on to final victory, and leave us behind. We each have an account to render at the bar of God, and it is essential for us to cultivate spiritually, to think often of Jesus, and to keep faith alive. Let us ever remember that God sees us. We may say with the psalmist, "I have set the Lord always before me; because he is at my right hand, I shall not be moved." The whole life should be moulded after the divine Pattern, and then we shall see the King in his beauty, and live in his presence through the ceaseless ages of eternity. - {ST, May 22, 1884 par. 10} [ST, May 29, 1884 par. 1] May 29, 1884 The Christian's Hope. ï¼»REMARKS IN THE 9 O'CLOCK MORNING MEETING AT OAKLAND, CAL., APRIL 21, 1884.ï¼½ - By Mrs. E. G. White. - "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions. If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." {ST, May 29, 1884 par. 1} [ST, May 29, 1884 par. 2] This world is a training-school, and the great object of life should be to obtain a fitness for those glorious mansions that Jesus has gone to prepare. Let us remember that this work of preparation is an individual work. We are not saved in groups. The purity and devotion of one will not offset the want of these qualities in another. Each case must bear individual inspection. Each of us must be tested, and found without spot or wrinkle or any such thing. {ST, May 29, 1884 par. 2} [ST, May 29, 1884 par. 3] We are living in the great antitypical day of atonement. Jesus is now in the heavenly sanctuary, making reconciliation for the sins of his people, and the judgment of the righteous dead has been going on almost forty years. How soon the cases of the living will come in review before this tribunal we know not; but we do know that we are living in the closing scenes of earth's history, standing, as it were, on the very borders of the eternal world. It is important that each of us inquire, How stands my case in the courts of Heaven? Will my sins be blotted out? Am I defective in character, and so blinded to these defects by the customs and opinions of the world, that sin does not appear to me to be as exceedingly offensive to God as it really is? It is no time now to allow our minds to be absorbed with the things of earth, while we give only occasional thoughts to God, and make but slight preparation for the country to which we are journeying. {ST, May 29, 1884 par. 3} [ST, May 29, 1884 par. 4] In the typical day of atonement, every man was required to afflict his soul before God. He was not to afflict the souls of others, but the work was between God and his own soul. The same work of self-examination and humiliation is required of each of us now; and I entreat you to make thorough work for eternity. "Seek ye the Lord while he may be found; call ye upon him while he is near." Precious, golden moments which should be spent in seeking the inward adorning of a meek and quiet spirit, are frittered away in adorning the dress, and in other trifling matters not at all essential to comfort. {ST, May 29, 1884 par. 4} [ST, May 29, 1884 par. 5] We should choose the society most favorable to our spiritual advancement, and avail ourselves of every help within our reach; for Satan will oppose many hindrances to make our progress toward Heaven as difficult as possible. We may be placed in trying positions, for many cannot have their surroundings what they would; but we should not voluntarily expose ourselves to influences that are unfavorable to the formation of Christian character. When duty calls us to do this, we should be doubly watchful and prayerful, that, through the grace of Christ, we may stand uncorrupted. Lot chose Sodom as a place of residence, because he looked more to the temporal advantages he would gain than to the moral influences that would surround himself and his family. What did he gain so far as the things of this world are concerned? His possessions were destroyed, part of his children perished in the destruction of that wicked city, his wife was turned to a pillar of salt by the way, and he himself was saved so as by fire. Nor did the evil results of his selfish choice end here; but the moral corruption of the place was so interwoven with the character of his children that they could not distinguish between good and evil, sin and righteousness. {ST, May 29, 1884 par. 5} [ST, May 29, 1884 par. 6] It will not answer to follow our own judgment and inclination in choosing our surroundings. We should seek counsel of God, and let him lead. We drive holy angels from our homes, and displease God, when we place ourselves and families in an atmosphere of unbelief. "Come out from among them, and be ye separate," is his command; and he will not alter his word to suit the convenience of any. Many fail to realize that their physical and mental powers are not their own, to be devoted exclusively to their selfish interest in the accumulation of property. They place themselves in positions favorable for worldly gain, and as a consequence amass wealth; but it is at the expense of their eternal interests. Had they exercised true wisdom, they would have gained less earthly substance, but made sure of a title to the immortal inheritance. Like Lot, they may be stripped of their earthly treasure, and barely save their own souls. Their life-work is lost; their lives are a miserable failure. They are not rich toward God. They have not laid up treasure in the bank of Heaven. Instead, they have laid up treasure on earth, just the thing that Jesus warned them not to do; and their heart is on their treasure, just as he told them it would be. Let us be willing to become pilgrims and strangers here, that we may gain a better country, even a heavenly. {ST, May 29, 1884 par. 6} [ST, May 29, 1884 par. 7] The way of the cross is an onward, upward path. As you advance, seeking the things that are above, you will necessarily leave in the distance the things that belong to the world. The conduct and disposition must be in harmony with God's requirements. We can reach this standard; for he would not enjoin upon us an impossible task. When tempted to speak harshly or impatiently, resist the suggestion of the adversary. Do not gratify him by speaking his words, or manifesting the spirit which pleases him. The truth that commends itself to your conscience will consume and destroy, or it will sanctify and transform the soul. The word of God is our guide and counselor. We must have it in our heart; for the heart is the mainspring of action. By becoming familiar with the words of life, we shall be able to use them skillfully in our warfare against Satan. While the hands are engaged in labor, the soul may receive rich comfort from the promises of God. {ST, May 29, 1884 par. 7} [ST, May 29, 1884 par. 8] "Ye are not your own; ye are bought with a price." Your physical and mental powers belong to God, and should be used in his service. There are souls to save; there is earnest work to be done for the Master; and half-hearted, indolent efforts will not be accepted. As faithful servants, we should inquire, "Lord, what wilt thou have me to do? Send me any way, with any message of mercy thou shalt choose." No longer rob God of the service that belongs to him, but yield your powers to be controlled by his spirit. You need the transforming grace of Christ; you need his fashioning hand laid upon you, that your wills, and even your thoughts, may be brought into subjection to the will of God. {ST, May 29, 1884 par. 8} [ST, May 29, 1884 par. 9] We must learn to pray without ceasing. Wherever we are, our thoughts may be a prayer to God. Nehemiah, standing before the idolatrous king, was of a sad countenance as he thought of the city of his fathers' sepulchers lying waste. And when the king, learning the cause of his sadness, asked him, "For what dost thou make request?" he did not venture to reply until he had first darted a petition to the living God, the God of wisdom and grace. Nehemiah felt that he had a sacred trust to fulfill which required help from the king, and everything depended upon addressing him in a right manner and striking the right chord. In that brief prayer, Nehemiah pressed into the presence of the King of kings, and enlisted on his side a power that can turn hearts as the rivers of water are turned. And he says, "The king granted me according to the good hand of my God upon me." The Lord moved upon the heart of the king, and Nehemiah received greater favors than he had dared to hope for. {ST, May 29, 1884 par. 9} [ST, May 29, 1884 par. 10] Nehemiah could not thus readily have found access to God, had he not been accustomed to prayer, and to dependence upon divine strength. We have the same source of help. In the affairs of daily life, in business transactions, and when brought into unexpected difficulties, we too may telegraph our silent petitions to the God of Heaven, and receive aid. All Heaven is interested in our welfare; every provision has been made for us to gain strength. We have everything to make us thankful and glad. Then let us not talk of our weakness and discouragements, but build one another up by our words of courage and faith. {ST, May 29, 1884 par. 10} [ST, May 29, 1884 par. 11] We are living in an important and eventful age. We are almost home. Soon the many mansions that our Saviour has gone to prepare, will burst upon our sight. Let us shake off the stupor that oppresses us. Let us study the Bible more, that we may know for ourselves the great landmarks we are passing. We need deeper draughts from the well of Bethlehem, that we may refresh our own souls and refresh others. We should be more earnest and persevering to save those with whom we associate. This work rests not alone upon ministers; every one who has named the name of Christ should be a co-laborer with him. Why do we not show the unconverted that we love them? Why do not our tongues speak in words of affectionate entreaty to win them to Christ? Why do we not oftener speak words of praise and gratitude to God for the rich and abundant promises he has left on record in his word? We may now have in our hearts joy and peace that is unspeakable and full of glory; and soon, at the coming of Christ, the prize that lies at the end of the Christian race will be ours to enjoy throughout ceaseless ages. - {ST, May 29, 1884 par. 11} [ST, June 5, 1884 par. 1] June 5, 1884 Importance of Cherishing Light. ï¼»REMARKS IN THE 6 O'CLOCK MORNING MEETING AT OAKLAND, CAL., APRIL 22, 1884.ï¼½ - By Mrs. E. G. White. - Jesus said to his disciples: "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell; and great was the fall of it." {ST, June 5, 1884 par. 1} [ST, June 5, 1884 par. 2] In this text is shown the difference between the doers of Christ's word and those who are merely idle hearers. Jesus taught by symbols. He illustrated his lessons by familiar objects in nature, that whenever his hearers should see these objects, the lesson might be suggested to their minds. The lily of the valley, the grass of the field, the springing grain, the singing birds, and even the homely scenes in a fisherman's life, became silent but impressive preachers of the word of life. A high standard was kept before the disciples. They were taught that a pure faith would purify and ennoble them; and that unless their righteousness should exceed the righteousness of the scribes and Pharisees, they should in no case enter the kingdom of Heaven. {ST, June 5, 1884 par. 2} [ST, June 5, 1884 par. 3] Peter, John and Judas are representative men, types of two classes of hearers. They each had the privilege of associating with Christ and learning of him; but how different were the characters they developed! Peter and John were doers of the word, and their lives were molded by the instructions of the Master. Judas also heard his teachings on the very points where he was deficient. The leading traits in the character of Judas were covetousness and self-esteem. Jesus knew of his dishonest practices, and understood the danger to which he was exposed; yet notwithstanding his defects, he was chosen as one of the twelve who were to be intimately associated with the world's Redeemer. Jesus would give this erring one every opportunity to reform. The light should shine upon his heart; he should see the contrast between truth and error, and decide intelligently between them. Jesus did not openly rebuke him, but gave lessons that he might apply to his own case if he sincerely wished to reform. Selfishness, covetousness, and dishonesty were presented in their true character, so that he could see how offensive these traits were in the sight of God. {ST, June 5, 1884 par. 3} [ST, June 5, 1884 par. 4] When the teachings of Christ reproved Peter and John, they were careful to reform. The transforming grace of God was in their hearts. Their minds expanded, and day by day they grew more like the divine Teacher. Judas, on the contrary, was proud, self-sufficient, and independent. Although enjoying the exalted privilege of being closely connected with Christ, the words of life found no lodgment in his heart; and he went on from one degree of unbelief to another until his character was firmly fixed in the wrong direction. He might have had the wisdom that comes from above to guide him into all truth; but he rejected the counsel of God, and the evil he had cherished gained an overmastering influence, bringing soul and body into subjection to the cruel power of Satan. {ST, June 5, 1884 par. 4} [ST, June 5, 1884 par. 5] Judas had excellent traits of character, and might have been a great blessing to the church had he been steadfast, and resisted temptation; but he was treasurer, and this position gave him an opportunity to practice dishonesty. Had he been humble and teachable, he would have set about the work of reform when his conscience was awakened, and he saw the sinfulness of his course. But he sinned against light and knowledge; and instead of being softened and subdued by the lessons of Christ, his heart became harder and more unimpressible. {ST, June 5, 1884 par. 5} [ST, June 5, 1884 par. 6] We may learn an important lesson from the experience of Judas. We may be called disciples of Christ; we may hold our religious convictions firmly, and be able to present clear, connected arguments in their support; and yet, like Judas, we may hold the truth in unrighteousness. If we would be sanctified through the truth, we must hold it in the love and fear of God. It is a duty we owe to ourselves to cultivate self-reliance and independence of character; but these traits must be blended with meekness and humility. When we trust to our own wisdom and judgment, as a large number do, we are in the sure path to shame and confusion of face. It is only through divine grace that we can overcome the defects in our character; but unless we make continued efforts to subdue them, they will become stronger, as in the case of Judas. Every indulgence in sin prepares the way for renewed and excessive indulgence, until at last the tempter has full control of the mind. {ST, June 5, 1884 par. 6} [ST, June 5, 1884 par. 7] After God has shown individuals their sins and given them grace to overcome, and his Spirit has been long striving with them, he will not work a miracle to prevent the sure result of resisting that Spirit and persisting in a wrong course. There is a boundary to his grace and mercy; and when this boundary is passed, the aid of his Spirit, so wickedly refused and insulted, is withdrawn, and the soul is given over to the worst of tyrants,--the power of a perverted will. If we are closely connected with sacred things, and yet do not realize their importance, the heart will become so hard that the most earnest appeals will not move it to contrition. We must cherish every ray of light. We must work intelligently to form our characters after the divine model, continually striving, with all the powers God has given us, to reach the high standard set before us in his word. {ST, June 5, 1884 par. 7} [ST, June 5, 1884 par. 8] Testimonies are borne in these meetings that the truth is precious, the truth is everything. So it is; but the truth is nothing to any of us unless we are sanctified through it. Has its influence made you better men and women? Has it improved your life and character? Unless the truth is accomplishing the object for which it is designed in transforming you into the image of Christ, it were better if you had never professed to believe it; for you will mislead others. The salvation of our own souls and the souls of those with whom we associate is of the first importance, while the things of this life are secondary; but Satan is ever scheming to reverse this order, and interpose the world between the soul and its eternal interests. {ST, June 5, 1884 par. 8} [ST, June 5, 1884 par. 9] Many do not exalt the truth, but degrade it by their unchristian course. They neglect to improve the privilege given them to become acquainted with Christ and his love. This knowledge is a sure defense; but whatever tends to draw the mind from the love of Jesus, whether it be the deceitful heart within or an ensnaring world without, is of Satan, and will bring darkness and death. {ST, June 5, 1884 par. 9} [ST, June 5, 1884 par. 10] Some who are present this morning must know that they have uncorrected faults which they are excusing and cherishing. Dear brethren and sisters, you cannot have a more favorable time to confess these faults one to another and pray one for another, than in this meeting. Jesus is present; but evil angels are here also to preoccupy the field. They will endeavor to gain an entrance to the heart by suggesting doubts, so that no permanent good impressions shall be made. Shall we allow them to have the victory? We see how it was with Judas. One neglect to heed the words of Christ prepared the way for another. The first neglect was a seed which produced its harvest in resistance to the Spirit of God; and with each admonition that he slighted, he became less inclined to appreciate and cherish the lessons that gave him a knowledge of himself. {ST, June 5, 1884 par. 10} [ST, June 5, 1884 par. 11] God sends messages of instruction, of reproof, of warning. Do not flatter yourself that he does not denounce the particular sins that you love. Do not imagine that by some means you can enter into life without being free from moral pollution. If we would live with Jesus in the mansions that he has gone to prepare, we must be like him here in this world. We must be diligent to set our hearts in order. Let us greatly fear self-deception. Let us cover up nothing, but be true to our own souls. Let us study to have the meekness and humility of Christ. An opportunity is now afforded us to become pure in heart and spotless in character. Though the enemy presses in his temptations, coming in upon us like a flood, the Spirit of the Lord will lift up a standard against him. We may find a present help in Jesus; but we must seek this help through earnest, persevering prayer. In the closet, in the family circle, as we walk the streets, and while our hands engage in labor, we may pray, and the Lord will hear us. {ST, June 5, 1884 par. 11} [ST, June 5, 1884 par. 12] There is no excuse for continuing in sin. No man is obliged to do evil, and be lost. Every one who perishes destroys his own soul. The provisions of grace are ample. Jesus is pleading in our behalf, and there is mercy for even the most guilty and sinful. Let us take hold of the strength of Jesus. He loves us with a love that is inexpressible; let us respond to that love. - {ST, June 5, 1884 par. 12} [ST, June 12, 1884 par. 1] June 12, 1884 Value of Cheerful Service. - By Mrs. E. G. White. - "For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises." {ST, June 12, 1884 par. 1} [ST, June 12, 1884 par. 2] The Lord looks with approval upon the works of his faithful servants. He says of the church of Ephesus, "I know thy works, and thy labor, and thy patience;" for my name's sake thou "hast labored, and hast not fainted." But while he takes account of faithful service, he is no less exact to mark neglect of duty or its unwilling performance. It has always been the duty of God's chosen people to labor unselfishly; but some neglect the work they ought to do, and others are overburdened to make up for their deficiencies. If all would cheerfully do their part, they would be sustained; but those who complain and murmur at every step will receive neither help nor reward. {ST, June 12, 1884 par. 2} [ST, June 12, 1884 par. 3] God was displeased with the children of Israel because they murmured against him, and against Moses, whom he had sent to be their deliverer. In a marvelous manner he brought them out from their bondage in the land of Egypt, that he might elevate and ennoble them, and make them a praise in the earth. But there were difficulties to be encountered, and weariness and privations to be endured. It was necessary for them to bear these hardships. God was bringing them from a state of degradation, and fitting them to occupy an honorable place among the nations, and to receive important and sacred trusts. {ST, June 12, 1884 par. 3} [ST, June 12, 1884 par. 4] They did not consider that they were receiving everything that was of value. They forgot their bitter service in Egypt. They forgot the goodness and power of God displayed in their behalf in their deliverance from bondage. They forgot how their children were spared when the destroying angel passed over Egypt. They forgot the grand exhibition of divine power at the Red Sea, when Jehovah proclaimed, "Here shall thy proud waves be stayed," and the waters were rolled together, forming a solid wall. They forgot that while they had crossed safely in the path that had been opened for them, the armies of their enemies, attempting to follow them, were overwhelmed by the waters of the sea. They only saw and felt their present inconveniences and trials; and instead of saying, "God has done great things for us; whereas we were slaves, he is making of us a great nation," they talked of the hardness of the way, and wondered when their weary pilgrimage would end. {ST, June 12, 1884 par. 4} [ST, June 12, 1884 par. 5] We are exhorted not to murmur as they murmured. But many whom God has permitted to become co-laborers with him, perhaps has even exalted to high positions of trust, forget that he is specially honoring them. They are weary, and they make themselves miserable by letting their minds constantly dwell upon their weariness. They torment themselves with fears, forebodings, morbid fancies, and borrowed troubles; and, forgetting the goodness and mercy of God, they pass many sad hours complaining of the trials they have to bear. They become so gloomy that no circumstances, however favorable, can make them happy, for the spirit of happiness is not in them. {ST, June 12, 1884 par. 5} [ST, June 12, 1884 par. 6] God does not bind upon any one burdens so heavy that at every step he must complain of the load he is obliged to bear. It is the friction, and not the constant motion that wears the machinery. It is the continual worry, and not the work they do, that is killing these persons. They covet some blessing, either real or imaginary, which is just beyond their reach; but if they were to gain this cherished object, it would only excite a desire for something else. The present is clouded because they under-value the good that they enjoy. They look away from the honors they possess that they have not earned, and the love that they have not merited, and want to stand a little higher. They cherish the disagreeable, and by their thoughts and conversation, excite a nervous irritability which lies at the foundation of a diseased imagination and real suffering. God does not propose to work a miracle for this class. He is not pleased or glorified when his sons and daughters, members of the royal family, take this course; for they neither enjoy rest and peace in his love themselves nor permit others to do so. {ST, June 12, 1884 par. 6} [ST, June 12, 1884 par. 7] Let none of us think that our work is greater and more taxing than any others are doing. This same work has been done in the past, and can be done again. God is not dependent on any of us; and as soon as we flatter ourselves that his work will not move forward without us, that our labor is of such consequence that it cannot be dispensed with, then he will show us our mistake and folly. He can work by few or by many. He can take men in humble positions, and educate them to become light-bearers in the world. Let us who are honored of God by having a connection with his work, feel our own littleness, and the great honor the Lord bestows upon us in accepting us as his co-laborers. "When one asked a noted philosopher what the great God was doing, he replied, 'His whole employment is to lift up the humble, and to cast down the proud.'" {ST, June 12, 1884 par. 7} [ST, June 12, 1884 par. 8] Sometimes the spirit of fretting and complaining invades the domestic circle. The will may be crossed in little things which a person of a cheerful spirit would scarcely notice; but the fretter is annoyed and chafed as though he had suffered an aggravated grievance, and the passionate reproaches he utters against the person, who, he thinks, has committed some blunder, are scarcely less sinful than swearing. He does not consider that he makes more grievous mistakes every day. Men and women who fret and chafe will lose the affections of their friends, for they are forever stinging some one. Whatever their position, however exalted their profession, they can have no decided influence for good until they remedy this defect. They have complained long enough to test the matter, and prove that complaints do not make them any happier or their way any easier. {ST, June 12, 1884 par. 8} [ST, June 12, 1884 par. 9] The complainer dwells in an atmosphere of gloom and doubt. Instead of healing difficulties, he irritates them; instead of repairing evils, he creates them. Those who have tact in governing their families or controlling the minds of men, are generally calm, prompt, resolute. They show no weak selfishness; but they have a strong, uncomplaining spirit, and are always ready to speak a kind, encouraging word. {ST, June 12, 1884 par. 9} [ST, June 12, 1884 par. 10] Wherever in the providence of God we may be placed, whatever the work that is given us to do, God is honored by whole-hearted, cheerful service. He is pleased when we take up our work with gratitude, rejoicing that he has accounted us worthy to be co-laborers with him. None need be idlers; for all around us there is earnest work to be done. The Christian rule of service is, "Whatsoever thy hand findeth to do, do it with thy might." God will help those who are "not slothful in business," but "fervent in spirit, serving the Lord;" and through faith and patience they will "inherit the promises." {ST, June 12, 1884 par. 10} [ST, June 12, 1884 par. 11] There is peace and contentment in the service of Christ. As he was about to leave his disciples, he made them this parting promise,--a promise that has been fulfilled to his faithful ones through all the ages,--"Peace I leave with you, my peace I give unto you; not as the world giveth give I unto you." He invites, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls." It is the want of this meekness and lowliness of heart that causes so much unrest and uneasiness, so much perplexity and fear, so many imaginary ills. {ST, June 12, 1884 par. 11} [ST, June 12, 1884 par. 12] Make it a rule to refrain from fretting, and offer praise to God. We are not obliged to carry our burdens in our own strength. If we have Jesus for our helper, we may say with Paul, "I can do all things through Christ who strengtheneth me." Jesus has promised, "My grace is sufficient for you." There is a transforming power in love. When the love of God rules in the heart, it brings all our powers into obedience to his will, and enlists them in willing, active service. {ST, June 12, 1884 par. 12} [ST, June 19, 1884 par. 1] June 19, 1884 Faith the Christian's Privilege. - By Mrs. E. G. White. - Many who are sincerely seeking for holiness of heart and purity of life are perplexed and discouraged. They are constantly looking to themselves, and lamenting their lack of faith; and because of this lack, they feel that they cannot claim the blessing of God. These persons mistake feeling for faith. They look away from the simplicity of true faith, and thus bring great darkness upon their souls. Instead of thinking of self, they should train their minds to dwell upon the mercy and goodness of God. They should recount his promises, believing that he will fulfill his word. When we repent of our past transgressions of his law, and resolve to render obedience in the future, we should believe that God for Christ's sake accepts us, and forgives our sins. {ST, June 19, 1884 par. 1} [ST, June 19, 1884 par. 2] At times a deep sense of our unworthiness will send a thrill of terror through the soul; but this is no evidence that God has changed toward us, or we toward him. We may not feel today the peace and joy which we felt yesterday; but by faith we should grasp the hand of Christ, and trust him as fully in the darkness as in the light. No effort should be made to rein the mind up to an intensity of emotion; but we should faithfully perform every duty, and then calmly rest in the promises of God. {ST, June 19, 1884 par. 2} [ST, June 19, 1884 par. 3] Satan may whisper, "You are too great a sinner for Christ to save." But while you acknowledge that you are sinful and unworthy, meet the tempter with the cry, "By virtue of the atonement I claim Jesus as my Saviour. I trust not to my own merits, but to the precious blood of Christ, which cleanses me. This moment I hang my helpless soul on him." {ST, June 19, 1884 par. 3} [ST, June 19, 1884 par. 4] Be not discouraged because your heart seems hard. Every obstacle, every internal foe, only increases your need of Christ. He came to take away the heart of stone, and give you a heart of flesh. Look to him for grace to overcome your special faults, to put away every darling sin. {ST, June 19, 1884 par. 4} [ST, June 19, 1884 par. 5] If we would permit our minds to dwell more upon Christ and the heavenly world, we should find a powerful stimulus and support in our warfare against sin. By faith we may look upon the crowns laid up for those who shall overcome; we may listen to the exultant song of the redeemed: "Thou art worthy, O Lord, to receive glory and honor and power;" "for thou wast slain, and hast redeemed us to God by thy blood." Pride and love of the world will lose their power as we contemplate the infinite love of Christ, and the glories of that better land so soon to be our home. {ST, June 19, 1884 par. 5} [ST, June 19, 1884 par. 6] An unyielding trust, a firm reliance upon Christ, will bring peace and joy to the soul. But let none imagine that without earnest effort on their part they can retain the assurance of God's love. When the mind has been long permitted to dwell only on earthly things, it is a difficult matter to change the habits of thought. That which the eye sees and the ear hears, too often attracts the attention and absorbs the interest. But if we would enter the city of God, and look upon Jesus in his glory, we must become accustomed to beholding him with the eye of faith here. The words and character of Christ should be often the subject of our thoughts and our conversation; and each day some time should be especially devoted to prayerful meditation upon these sacred themes. {ST, June 19, 1884 par. 6} [ST, June 19, 1884 par. 7] Let none deceive themselves with the belief that God will accept and bless them while they are trampling upon one of his requirements. The willful commission of a known sin silences the witnessing voice of the Spirit, and separates the soul from God. Jesus cannot abide in the heart that disregards the divine law. God will honor those only who honor him. {ST, June 19, 1884 par. 7} [ST, June 19, 1884 par. 8] "To whom ye yield yourselves servants to obey, his servants ye are." If we indulge anger, lust, covetousness, hatred, selfishness, or any other sin, we become servants of sin. "No man can serve two masters." If we serve sin, we cannot serve Christ. The Christian will feel the promptings of sin; but he will keep up a constant warfare against it. Here is where Christ's help is needed. Human weakness becomes united to divine strength, and faith exclaims, "Thanks be to God, who giveth us the victory through our Lord Jesus Christ." {ST, June 19, 1884 par. 8} [ST, June 19, 1884 par. 9] The Christian life must be a life of constant progression. Peter sets before us the successive steps, in these words: "Giving all diligence, add to your faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus." "Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." {ST, June 19, 1884 par. 9} [ST, June 19, 1884 par. 10] Here is a course by which we may be assured that we shall never fall. Those who are thus working upon the plan of addition in obtaining the Christian graces, have the assurance that God will work upon the plan of multiplication in granting them the gifts of his Spirit. Says Peter, "Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord." {ST, June 19, 1884 par. 10} [ST, June 19, 1884 par. 11] Our Saviour claims all there is of us; he asks our first and holiest thoughts, our purest and most intense affection. His love is infinitely more tender and self-denying than a mother's love. The price paid for our ransom testifies to his estimation of the value of the human soul. Then what ingratitude do we manifest when we withhold from him our affections and our service. Is it too much to give ourselves, our time and talents, to Him who has sacrificed all for us? Can we choose the friendship of the world before the immortal honors which Christ proffers,--"to sit with me in my throne, even as I also overcame, and am set down with my Father on his throne"? {ST, June 19, 1884 par. 11} [ST, June 19, 1884 par. 12] The apostle Paul was highly honored of God; in holy vision he looked upon scenes whose glories he was not permitted to reveal. Yet this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial. "I keep my body under," he says, "and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." {ST, June 19, 1884 par. 12} [ST, June 19, 1884 par. 13] Paul suffered for the truth's sake; and yet we hear no complaint from his lips. As he reviews his life of toil and care and sacrifice, he says, "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." The shout of victory from God's faithful servant comes down the line to our time: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? . . . Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." {ST, June 19, 1884 par. 13} [ST, June 19, 1884 par. 14] Though Paul was at last confined in a Roman prison, shut away from the light and air of heaven, cut off from his active labors in the gospel field, and momentarily expecting to be condemned to death, he did not yield to doubt or despondency. From that gloomy dungeon came his dying testimony, full of a sublime faith and courage that has inspired the hearts of saints and martyrs in all succeeding ages: "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." {ST, June 19, 1884 par. 14} [ST, June 19, 1884 par. 15] The glorious reward that awaits this hero of faith,--a crown of righteousness, and eternal life in the presence of God,--may be won by each of us. Jesus and holy angels are waiting to give us the help we need. Every prayer sent up in faith from an honest heart will be heard, and the petitioner will have his request when he needs the blessing most. Sometimes we ask for things that are not for our own good or the glory of God. When this is so, our wise and good Father hears our prayers, but gives us nothing hurtful. He will guide our feet. By divine grace, all who will may climb the shining steps from earth to Heaven, and at last, "with songs and everlasting joy," enter through the gates into the city of God. - {ST, June 19, 1884 par. 15} [ST, June 26, 1884 par. 1] June 26, 1884 Palm-Tree Christians. - By Mrs. E. G. White. - "The righteous shall flourish like the palm tree." "He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper." {ST, June 26, 1884 par. 1} [ST, June 26, 1884 par. 2] These texts describe the happy state of him whose soul is rooted and grounded in Christ. But there is always danger of being satisfied with a superficial work; there is always danger that souls will not anchor themselves in God, but be content to drift hither and thither, the sport of Satan's temptations. "Enter ye in at the strait gate," says Christ, "for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." The work of the Spirit of God in the heart will develop true penitence, which will not end with confession, but will work a decided reformation in the daily life. There will be manifested an earnestness, a perseverance, and a determination that can be properly represented by agonizing. Many professed Christians greatly need just this experience. {ST, June 26, 1884 par. 2} [ST, June 26, 1884 par. 3] Are you beginning to see the defects in your character? Do not feel helpless and discouraged. Look to Jesus, who knows your every weakness and pities your every infirmity. He came "not to call the righteous, but sinners to repentance." It is no disgrace to confess our sins and forsake them. The disgrace rests upon those who know their sins, but continue in them, and grieve the dear Saviour by their crooked paths. A knowledge of our wrongs should be more highly prized than a happy flight of feeling; for it is evidence that the Spirit of God is striving with us and that angels are round about us. Let the heart-searching work go forward; let it be deep and earnest, until every barrier is removed, and your heart is opened to welcome the messenger of pardon and peace, that has long been waiting to bring light and joy and gladness. In true contrition for sin, come to the foot of the cross, and there leave your burdens; come exercising repentance toward God because you have broken his law, and faith in our Lord Jesus Christ to pardon your transgressions and reconcile you to the Father. Believe what God says; take his promises to your heart. {ST, June 26, 1884 par. 3} [ST, June 26, 1884 par. 4] It is Christian's privilege to grow in grace and in the knowledge of the truth. "The righteous shall flourish like the palm tree." See the weary traveler toiling over the hot sands of the desert, with no shelter to protect him from the rays of a tropical sun. His water supply fails, and he has nothing to slake his burning thirst. His tongue becomes swollen; he staggers like a drunken man. Visions of home and friends pass before his mind, as he believes himself ready to perish in the terrible desert. Suddenly those in advance send forth a shout of joy. In the distance, looming up out of the dreary, sandy waste, is a palm tree, green and flourishing. Hope quickens his pulses. That which gives vigor and freshness to the palm tree, will cool the fevered pulses, and give life to those who are perishing with thirst. {ST, June 26, 1884 par. 4} [ST, June 26, 1884 par. 5] As the palm tree, drawing nourishment from fountains of living water, is green and flourishing in the midst of the desert, so the Christian may draw rich supplies of grace from the fountain of God's love, and may guide weary souls, that are full of unrest and ready to perish in the desert of sin, to those waters of which they may drink, and live. The Christian is ever pointing his fellow-men to Jesus, who invites, "If any man thirst, let him come unto me and drink." This fountain never fails us; we may draw, and draw again. {ST, June 26, 1884 par. 5} [ST, June 26, 1884 par. 6] We may individually have an experience of the greatest value. The fact that iniquity abounds, that we are surrounded by infidels and skeptics, or by professed Christians who have a name to live, and are dead, is no reason why one of us should be swept away by the current toward perdition. Because there is an almost universal forsaking of God, there is the greater need that we stand firm and loyal. Says Christ, "Ye are the light of the world." We must gather the divine rays from the Sun of Righteousness, and reflect them to the world. In the midst of a crooked and perverse generation, we must show forth the praises of Him who has called us out of darkness into his marvelous light. {ST, June 26, 1884 par. 6} [ST, June 26, 1884 par. 7] Nothing but a deep personal experience will enable us to stand the test of the trials and temptations we shall meet in the Christian warfare. Too often we feel well when everything goes smoothly; but when doubts assail the soul, and Satan whispers his suggestions, our defense is gone, and we yield quickly to the arts of the tempter, with scarcely an effort to resist and repulse him. It is not enough to have good impulses. The soul must be barricaded by prayer and study of the Scriptures. Armed with these weapons, Jesus encountered our wily foe on the field of battle, and overcame him. We may all conquer in his strength; but it will not answer for us to suppose that we can dispense with his help. He says, "Without me ye can do nothing." But no truly humble soul who walks in the light as Christ is in the light, will be ensnared by Satan's deceptive devices. {ST, June 26, 1884 par. 7} [ST, June 26, 1884 par. 8] All self-confidence, all boasting, all pride of talent, must be yielded, and the soul must fall broken on the Rock Christ Jesus. Those who have a proud spirit, and feel that they are capable of doing a great work, will be left to their own weak strength, to fall into grievous sins. They do not realize what a pure, virtuous, and holy character they must possess if they would stand without fault before the throne of God. Self must be crucified. There must be a thorough transformation of character. The clear, sharp testimony of living truth will separate the wheat from the chaff, the half-hearted from the humble and devoted. {ST, June 26, 1884 par. 8} [ST, June 26, 1884 par. 9] There never was a time of greater danger to the church than the present, and many will not be true to their own souls. They will not be sanctified through the truth. They have lamps, but no oil in their vessels to replenish them, and their light goes out in darkness. Eli and his sons trusted to the ark, the symbol of the divine presence, while they were transgressing the holy law enshrined in the ark, and their sins were separating them from God. As a consequence of their presumption, both the sons of Eli were slain, and God permitted the ark to pass into the hands of the enemies of his people. Some in our day are making a similar mistake in trusting to their profession while they are transgressing the holy requirements of God's law. Such are asleep to their true condition. {ST, June 26, 1884 par. 9} [ST, June 26, 1884 par. 10] The apostle Paul exhorts careless and unconcerned professors: "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." Christ, the True Witness, would break the slumbers of his ease-loving people. His voice is heard addressing them: "I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." I will not take your names into my lips, for you are unworthy. I am ashamed to call you brethren. "Be zealous therefore, and repent." "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see." {ST, June 26, 1884 par. 10} [ST, June 26, 1884 par. 11] Our only safety is in Christ. "Other foundation can no man lay than that is laid, which is Jesus Christ." Those who enter Heaven will not scale its walls by their own righteousness, nor will the gates be opened to them for costly offerings of gold and silver; but they will gain an entrance to the many mansions of the Father's house through the merits of the cross of Christ. Jesus is the ladder by which every soul must mount who would climb from earth to Heaven. But there is round after round of painful ascent; for our characters must be brought into harmony with the law of God, and every advance step in this direction requires self-denial. {ST, June 26, 1884 par. 11} [ST, June 26, 1884 par. 12] The prize before us will amply repay every effort that we make to gain it. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." "As the days of a tree," says the Lord through his prophet, shall be "the days of my people, and mine elect shall long enjoy the work of their hands. " As by an eye of faith we view the glories of that better land, the saints' everlasting inheritance, we rejoice, clinging to the merits of our crucified Redeemer. Love kindles in our hearts toward Him "who spared not his own Son, but delivered him up for us all," and faith grasps the promise, "How shall he not with him also freely give us all things?" Thus Jesus becomes the medium of communication between Heaven and our souls, and holy angels are sent to minister unto us. And while these divine messengers are striving to lead sinners to plant their feet on the ladder that extends from earth to Heaven, let us be co-laborer's with them, and urge all who will to climb the shining way. - {ST, June 26, 1884 par. 12} [ST, July 3, 1884 par. 1] July 3, 1884 Business and Religion. - By Mrs. E. G. White. - "Not slothful in business, fervent in spirit, serving the Lord," is the exhortation of Paul to his Roman brethren. The first part of this injunction is quoted by many as an excuse for continually overtaxing their mental and physical powers in the pursuit of gain, while they entirely overlook the requirement to be "fervent in spirit, serving the Lord." {ST, July 3, 1884 par. 1} [ST, July 3, 1884 par. 2] No one has a right to load himself down with a multitude of cares. However lawful the business prosecuted may be of itself, however honorably it may be conducted, it must not be allowed to unduly absorb the mind and occupy the time. God will not accept a divided heart. His law requires supreme love to God, and unselfish love to our neighbor. If men and women allow mind and body to be so worn down by constant and excessive labor that this law is disregarded, they commit sin. They are serving other gods before the God of Heaven; for when some other object usurps the devotion that belongs to God, that object becomes an idol; and that to which is given the freshest hours of the day, the closest thought and study, the greatest skill, is that which is dearest and most valued. {ST, July 3, 1884 par. 2} [ST, July 3, 1884 par. 3] There will be temptations to worldliness while society is in its present state,--while gold is power, and a man is measured by his wealth and position. Many are fascinated by these alluring temptations. They see that the possession of wealth and honor gives power and influence, and they would rather be ranked among those who enjoy the luxury and position that money gives, than among those who possess true goodness and nobility of character. {ST, July 3, 1884 par. 3} [ST, July 3, 1884 par. 4] There are many professed Christians who are selfish and grasping, and who love themselves better than they love God or their neighbor. Often they are even more grasping than those who make no pretensions to godliness. They appear before the world almost entirely in the character of business men, as speculators grasping for worldly gain. They are not known as humble, devoted, self-sacrificing Christians, true-hearted and kind in all the relations of life. The plainest and most positive injunctions of the word of God are deliberately set aside for worldly wisdom and maxims. They say, "God does not expect us to carry strict religious principles into our business affairs. Business is business, and religion is religion, reserved for the church and the Sabbath." {ST, July 3, 1884 par. 4} [ST, July 3, 1884 par. 5] The man who takes this selfish course denies the faith, and strengthens and confirms the ungodly in their impenitence by making them believe that religion is all a pretense. His soul is laid a manacled victim on the altar of mammon. He does not seek "first the kingdom of God and his righteousness." and he cannot claim the promise that all things needful shall be added unto him. {ST, July 3, 1884 par. 5} [ST, July 3, 1884 par. 6] Gold is not the standard of judging with God. Jesus asks, "What shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Surely this is an exorbitant price to pay for the fleeting treasures of earth. Success here is terrible failure. He who judges correctly in the light of eternity, calls those who are rich in worldly possessions while they are not rich toward God, poor, wretched, blind, and miserable. {ST, July 3, 1884 par. 6} [ST, July 3, 1884 par. 7] Sometimes the family is neglected. Parents do not deal faithfully with the souls committed to their trust. They do not take time to give their little ones the discipline they need to fit them to shine as jewels in the kingdom of God. Morning and evening, by earnest prayer and persevering faith, Christian parents should make a hedge about their children. They should patiently instruct them,--kindly and untiringly teach them how to live in order to please God. {ST, July 3, 1884 par. 7} [ST, July 3, 1884 par. 8] Too often parents feel that they have no time for morning and evening prayer. In the morning the workmen must be hurried into the field, that the greatest amount of labor may be performed, and the service of God is not considered essential. They cannot spare a few minutes to be spent in thanksgiving to God for his abundant mercies,--for the blessed sunshine and the showers of rain, which cause vegetation to flourish, and for the guardianship of holy angels. They have no time to offer importunate prayer for divine help and guidance, and for the abiding presence of Jesus in the household. They go forth to labor as the ox or horse goes, without one thought of God or Heaven. They have souls so precious that rather than permit them to be hopelessly lost, the Son of God gave his life to ransom them from the power of the grave; but they have no more appreciation of his great goodness than have the beasts that perish. {ST, July 3, 1884 par. 8} [ST, July 3, 1884 par. 9] Dear reader, will you not candidly and prayerfully consider how the moments are passing in your busy life? Remember that God requires your undivided affections, and that it is your duty to love your neighbor as yourself, and to labor unselfishly for his salvation. Your ability, tact, and talent should be employed to induce your fellow-men to enlist in the service of the Redeemer. Reckon up the hours spent in selfish pursuits when they should have been given to better purposes, and see how your account stands in Heaven. Deal honestly and truly with your soul. Have you not long been guilty of robbery toward God,--that God who constantly employs all the agencies of nature to work in your behalf, and who poured out to you all the treasures of Heaven in one gift, that of his own beloved Son? {ST, July 3, 1884 par. 9} [ST, July 3, 1884 par. 10] There is no virtue in indolence. The idle are encompassed by as great perils as beset those that are overtaxed with care. While excessive labor destroys physical and mental vigor, do-nothings rust from inaction. "Not slothful in business, fervent in spirit, serving the Lord," says the apostle. Here we shall find the straight, safe path, which escapes alike the entanglements of worldliness and the evils resulting from want of occupation. {ST, July 3, 1884 par. 10} [ST, July 3, 1884 par. 11] "Why will not men and women pursue a sensible course? They need employment, but should not permit themselves to become surfeited or drunken with the cares of this life. To be surfeited is to be in a feverish state, constantly anxious, hurried, unduly excited. The alcoholic draught deprives a man of reason, so that his actions are wild, inconsistent, and unreasonable. The drunkard does not, with calm judgment, act with reference to his own best interest, neither does the man who, drunken with the spirit of the world, barters eternal interests for the things of time. {ST, July 3, 1884 par. 11} [ST, July 3, 1884 par. 12] There are high and holy themes that should engage our attention. We are Christ's property, the purchase of his blood; and he has work for every one of us. All our skill and energy should not be devoted to worldly pursuits, so that we have no vigor, no clear, sharp intellect, to give to his service. The disobedient and ungrateful, who will not respond to his claims, will in no wise be excused because they did not enlist under his banner. It is the duty of all, by a well ordered life and a godly conversation, to present Christ to the world in his true character, as the self-denying, spotless Lamb of God. {ST, July 3, 1884 par. 12} [ST, July 3, 1884 par. 13] Every one has a cherished object of pursuit. The lover of pleasure has an uneasy, restless, unsatisfied desire for enjoyment. He puts God out of his thoughts, and dismisses every duty that is not pleasant. He learns to depend on excitement, and is uneasy without it. His mind is ever on the stretch to invent new amusements and diversions. He drinks in iniquity, and poisons his soul by his unlawful pursuits. {ST, July 3, 1884 par. 13} [ST, July 3, 1884 par. 14] The covetous man engages with his whole soul in his chosen enterprise. He may make a success of life so far as this world is able to judge. While many fail, perhaps are even beggared, he may amass wealth; but he is more to be pitied than the victims of his avarice, for he has lost his soul in an effort to grasp shadows. {ST, July 3, 1884 par. 14} [ST, July 3, 1884 par. 15] The ambitious man seeks for position, honor, and power. He gains his object, and sinks into the grave. The world applauds him, and calls him a successful man; but, weighed in the balances of the sanctuary, he is pronounced wanting, and it is too late to redeem his failure. He has gratified vanity and chased illusions, and in the books of Heaven eternal loss is put down opposite his name. {ST, July 3, 1884 par. 15} [ST, July 3, 1884 par. 16] Thus all have some engrossing object to absorb the mind, and often this cherished object is allowed to separate the soul from God. Jesus is acquainted with the desires of the human heart, and the Bible is given us to direct them into the proper channel. This holy word does not forbid activity; it does not leave men to lead aimless lives; it presents before them objects worthy of their best efforts. The Bible shows the pleasure-seeker the path of peace and joy; it directs the aspirations of the ambitious. If wealth is the object of desire, it unfolds treasures that will never disappoint,--unsearchable riches, imperishable as the throne of the Eternal. {ST, July 3, 1884 par. 16} [ST, July 3, 1884 par. 17] The psalmist observed the righteous and the wicked. He saw the difference in their course of conduct, and in the principles that governed them. Of the worldling he says, "I have seen the wicked in great power, and spreading himself like a green bay-tree. Yet he passed away, and lo, he was not; yea, I sought him, but he could not be found." But of the righteous he says, "Mark the perfect man, and behold the upright; for the end of that man is peace." - {ST, July 3, 1884 par. 17} [ST, July 17, 1884 par. 1] July 17, 1884 "Walk in the Light." - By Mrs. E. G. White. - "There is a way which seemeth right unto a man, but the end thereof are the ways of death." Ignorance is no excuse for error or sin, when there is every opportunity to know the will of God. A man is traveling, and comes to a place where there are several roads, and a guide-board indicating where each one leads. If he disregards the guide-board, and takes whichever road seems to him to be right, he may be ever so sincere, but will in all probability find himself on the wrong road. {ST, July 17, 1884 par. 1} [ST, July 17, 1884 par. 2] God's word is given us that we may become acquainted with its teachings. We there read that if we do his will, we shall know of the doctrine. Ignorance will not excuse young or old, or release them from the punishment due for the transgression of God's law, because there is in their hands a faithful presentation of that law and of its principles and its claims. It is not enough to have good intentions; it is not enough to do what a man thinks is right, or what the minister tells him is right. His soul's salvation is at stake, and he should search the Scriptures for himself. However strong may be his convictions, however confident he may be that the minister knows what is truth, this is not his foundation. He has a chart pointing out every waymark on the heavenward journey, and he ought not to guess at anything, but to know what is truth. He should search the Scriptures on bended knees; morning, noon, and night, prayer should ascend from secret places, and a continual prayer should arise from his heart that God will guide him into all truth. {ST, July 17, 1884 par. 2} [ST, July 17, 1884 par. 3] The word of God gives men no liberty to set up a standard of righteousness of their own, as many do who claim to be without sin. They do not compare their characters with the great standard, the law of Jehovah. While they are holy, judged by their own imperfect standard, the Scriptures present them as sinful Pharisees, under the condemnation of the law of God, which they transgress daily. They walk after the imagination of their own heart, and follow their own devices. Yet many of these persons are sincere. They think they are right; for "there is a way which seemeth right unto a man, but the end thereof are the ways of death." Feeling is no criterion for any one; the assertions of men are no evidence of truth. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." {ST, July 17, 1884 par. 3} [ST, July 17, 1884 par. 4] Men present many theories and doctrines, and this is the reason that so many claim to be sinless while they are transgressors of the law. Should they look into God's great mirror, they would start back with horror. They would say with Paul, "I was alive without the law once; but when the commandment came, sin revived, and I died." Oh, how many forsake the "Fountain of living waters," and hew them out "cisterns, broken cisterns, that can hold no water." This is a correct representation of the spurious holiness so prevalent in the world today. But God's way is the humble way of penitence, faith, and obedience, and no human substitute will be accepted. "Thou desirest not sacrifice, else would I give it; thou delightest not in burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." But all this vain boasting of holiness is not of God. {ST, July 17, 1884 par. 4} [ST, July 17, 1884 par. 5] The Lord declared to ancient Israel, "Ye shall not do . . . . every man what is right in his own eyes;" but ye shall "observe and hear all these words which I command thee." And he promised them, "if thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and will give ear to his commandments," he "shall keep unto thee the covenant and the mercy which he sware unto thy fathers," and "thou shalt be blessed above all people." {ST, July 17, 1884 par. 5} [ST, July 17, 1884 par. 6] Will you, dear reader, examine critically the reasons of your faith by the law and the testimony? Satan has many by-paths strewn with tempting flowers, that lead directly to the broad way to death and hell. Our only safety is in the path of obedience. Men cannot follow their own desires, and be right. They not only involve their own souls in ruin, but by their example they imperil others also. {ST, July 17, 1884 par. 6} [ST, July 17, 1884 par. 7] God is exact to mark iniquity. Sins of thoughtlessness, negligence, forgetfulness, and even ignorance, have been visited by some of the most wonderfully marked manifestations of his displeasure. Many who have suffered terrible punishment for their sins, might have pleaded as plausibly as do those of today who fall into similar errors, that they meant no harm, and some would even say that they thought they were doing God service; but the light shone on them, and they disregarded it. {ST, July 17, 1884 par. 7} [ST, July 17, 1884 par. 8] Let us look at some of the examples found in sacred history. Assisted by his sons, Aaron had offered the sacrifices that God required; and he lifted up his hands and blessed the people. All had been done as God commanded, and he accepted the sacrifice, and revealed his glory in a most remarkable manner; for fire came from the Lord, and consumed the offering upon the altar. The people looked upon this wonderful manifestation of divine power with awe and intense interest. They saw in it a token of his glory and his favor, and they raised a universal shout of praise and adoration, and fell on their faces, as if in the immediate presence of Jehovah. {ST, July 17, 1884 par. 8} [ST, July 17, 1884 par. 9] As the prayers and praise of the people were ascending before God, two of the sons of Aaron took each his censer, and burned fragrant incense thereon, to arise as a sweet odor before God. But they had partaken too freely of wine, and used strange fire, contrary to the Lord's commandment. And the wrath of God was kindled against Nadab and Abihu for their disobedience, and a fire went out from the Lord, and devoured them in the sight of the people. By this judgment God designed to teach the people that they must approach him with reverence and awe, and in his own appointed manner. He is not pleased with partial obedience. It was not enough that in this solemn season of worship nearly everything was done as he commanded. {ST, July 17, 1884 par. 9} [ST, July 17, 1884 par. 10] The Lord sent Samuel to King Saul with a special message. "Go," he said, "and smite Amalek, and utterly destroy all that they have, and spare them not, but slay both man and woman, infant and suckling, ox and sheep, camel and ass." Saul was faithful and zealous in performing a part of his commission. He smote the Amalekites with a great slaughter; but he took the proposition of the people before the command of God, and spared Agag, the king, and "the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good." {ST, July 17, 1884 par. 10} [ST, July 17, 1884 par. 11] The Lord commanded Saul to "utterly destroy the sinners the Amalekites, and fight against them until they be consumed." The Lord knew that this wicked nation would, if it were possible, blot out his people and his worship from the earth; and for this reason he had commanded that even the little children should be cut off. But Saul had spared the king, the most wicked and merciless of them all; one who had hated and destroyed the people of God, and whose influence had been strongest to promote idolatry. {ST, July 17, 1884 par. 11} [ST, July 17, 1884 par. 12] Saul thought he had done all that was essential of that which the Lord commanded him to do. Perhaps he even flattered himself that he was more merciful than his Maker, as do some unbelievers in our day. He met Samuel with the salutation, "Blessed be thou of the Lord; I have performed the commandment of the Lord." But when the prophet asked what meant the bleating of the sheep and the lowing of the oxen which he heard, Saul was obliged to confess that the people had taken of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice to the Lord in Gilgal. {ST, July 17, 1884 par. 12} [ST, July 17, 1884 par. 13] Did the Lord accept this justification of Saul's conduct? Was he pleased with this partial obedience, and willing to pass over the trifle that had been neglected out of so good a motive? Saul did what he thought was best, and would not the Lord commend such excellent judgment? No. Said Samuel, "Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king." {ST, July 17, 1884 par. 13} [ST, July 17, 1884 par. 14] These instances show how God looks upon his professed people when they obey part of his commandments while in other respects they follow a course of their own choosing. Let no one flatter himself that a part of God's requirements are nonessential. He has placed no command in his word that men may obey or disobey at will, and not suffer the consequences. If men choose any other path than that of strict obedience, they will find that "the end thereof are the ways of death." - {ST, July 17, 1884 par. 14} [ST, July 24, 1884 par. 1] July 24, 1884 "Walk in the Light." - By Mrs. E. G. White. - (Concluded.) Says the psalmist, "The law of the Lord is perfect." It is also changeless, the standard of righteousness, or right-doing, through all the ages. It is "the perfect law of liberty;" hence the happiness of man as well as the glory of God demand that it be respected and obeyed. {ST, July 24, 1884 par. 1} [ST, July 24, 1884 par. 2] God has highly honored his holy law. The ark of the testament, containing the law engraven on tables of stone, was the symbol of his presence with his people. This sacred ark was interwoven with the national history of the Israelites as well as with their religious faith. It was with them in their wanderings in the wilderness; and when the people passed over Jordan to take possession of the promised land, by the command of God the ark was borne by the priests into the midst of the river, and there remained until all Israel had passed over in the path that through the favor of God had been opened for them. It was often borne by the armies of Israel as a token that God was with his people, and made their cause his own. When this was the case, their enemies were terrified; for they knew that nothing could stand before the mighty God of Israel. But if they transgressed that law, they forfeited the divine protection, and were delivered into the hands of their enemies. {ST, July 24, 1884 par. 2} [ST, July 24, 1884 par. 3] In consequence of the wickedness of the people, and because they rashly carried the emblem of his presence into the camp when the Lord was not with them, God gave the children of Israel into the hands of their enemies, the Philistines, and the ark was taken. But the heathen were not permitted to regard the sacred ark of God as a common thing. Dagon, their god, was humbled before it; and in every city where the ark was taken, the people were sorely afflicted. And the Philistines said, "The ark of the God of Israel shall not abide with us; for his hand is sore upon us, and upon Dagon our god." {ST, July 24, 1884 par. 3} [ST, July 24, 1884 par. 4] "The Philistines called for the priests and diviners, saying, What shall we do to the ark of the Lord? Tell us wherewith we shall send it to his place." These men counseled the people not to send the ark away empty, but to return a trespass offering with it. Said they: "Ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel; peradventure he will lighten his hand from off you, and from off your gods, and from off your land. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? When he had wrought wonderfully among them, did they not let the people go, and they departed? Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart." And the Philistines did so; and they put the ark in the new cart, with the jewels of gold for a trespass offering in a coffer beside it. {ST, July 24, 1884 par. 4} [ST, July 24, 1884 par. 5] The kine came with a straight course to Bethshemesh on the borders of Israel, and the men of Bethshemesh offered them as an offering unto the Lord. But when the Israelites, from motives of idle curiosity, looked familiarly into the ark, fifty thousand of them were slain for their rashness. The ark was then taken to Kirjath-jearim, and remained many years in the house of Abinadab. {ST, July 24, 1884 par. 5} [ST, July 24, 1884 par. 6] Then came King David, with thirty thousand chosen men of Israel, to bring it to his own city, with music and rejoicing, with great display and with signal honors. The ark was carried in a new cart; and when they came to a rough place in the road, Uzzah put forth his hand to steady it. God had commanded that no hand but that of a consecrated priest should touch the sacred repository of his law, and special ceremonies of purification and preparation were enjoined; but Uzzah touched it with sinful, unhallowed hand, and was slain before the Lord. "And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me?" And he left the ark in the house of Obed-edom; and the Lord blessed Obed-edom and all his household because of the ark. {ST, July 24, 1884 par. 6} [ST, July 24, 1884 par. 7] Thus God guarded with jealous care the ark that contained his holy law, that all might be deeply impressed with the sacred character of that law. It is no wonder that as the people witnessed the judgments inflicted upon those who despised the law of God or treated it with disrespect, they exclaimed, "Who is able to stand before this holy Lord God?" The law was ordained unto life, and is an expression of the love of God to man. To despise it is to despise its Author; for it partakes of the perfection of the divine character. To the transgressor it becomes, not a savor of life unto life, but of death unto death. Jesus magnified the law and made it honorable, by dying to satisfy its claims. He gave his life an offering for transgressions, that through his righteousness imputed to them, men might be reconciled to God, and escape the punishment due to disobedience. {ST, July 24, 1884 par. 7} [ST, July 24, 1884 par. 8] And yet the law of God is almost universally despised and trampled upon, while human laws are exalted. There is a power that is called in the Scriptures the man of sin, that has thought to change this great standard of righteousness. He has torn the fourth commandment from the bosom of the decalogue, and in place of God's holy Sabbath has substituted one of his own invention. Those who accept this spurious Sabbath do great dishonor to the God of Heaven, and their offense is greatly exaggerated when they not only break the law themselves, but endeavor to lead others to disregard it also. {ST, July 24, 1884 par. 8} [ST, July 24, 1884 par. 9] The Lord has specified that the seventh day is his Sabbath. "Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God." But a human institution has been made to take the place of the divine; another day has supplanted God's holy, sanctified rest-day. The Christian church accept this day in place of the one God has chosen, and present it to the world to be observed and reverenced. They thus show that they do not love the law of God, nor prize its righteous, restraining influence. {ST, July 24, 1884 par. 9} [ST, July 24, 1884 par. 10] God has laid down the conditions of salvation. He requires that men keep his commandments as obedient children. The Holy Scriptures are full of lessons showing that God is satisfied with no partial obedience. He does not leave men to rely on their human judgment, and select that portion of his law which they choose to obey. They are required to have correct views of duty. They are not at liberty to accept what ignorant, sinful, feeble man may suggest, believe, or urge upon them; but they must take God's word, and walk in accordance with his revealed will. {ST, July 24, 1884 par. 10} [ST, July 24, 1884 par. 11] God has given men reason, and the noblest use to which the intellectual faculties can be put is the study of his word. And when through diligent and prayerful application the will of God has been discerned, nothing should be allowed to come in between God and the soul to swerve it from the path of strict obedience. No suggestions of propriety, no motives of expediency, no selfish desire for gain, no fear of loss, dishonor, or reproach, should be considered for a moment. God commands, and that is enough. The light shines, and it is our duty to walk in it. If men substitute human customs and traditions for the precepts of God's law, and proclaim to the world that that law, or any part of that law, is no longer in force, however honest they may be, they are under the condemnation of the law, and will perish as transgressors. {ST, July 24, 1884 par. 11} [ST, July 24, 1884 par. 12] If you accept unpopular truth, ministers may say, "You are too particular. In order to have influence with the world, you must do as the world does." But such men are acting as mouth-piece for Satan. They are preaching a doctrine that pleases him well. No authority of church or State, no decrees of kings or emperors, no commands of bishops or priests, can absolve you from obedience to the law of God, or justify the least departure from his requirements. Finite reasoning must not take the place of simple trust; self-will must not lead us in a course of disobedience. {ST, July 24, 1884 par. 12} [ST, July 24, 1884 par. 13] Do not let the words of men who profess to be wise in the Scriptures deter you from searching them for yourself, or keep you back from obeying the precepts of Jehovah. Do not harbor the thought that some of the things taught in the Bible are nonessential. "To the law and to the testimony" for proof. The problems of duty and destiny become clear only when studied in the light of God's revealed will. Amid the devices of Satan to which we are exposed, and the varied temptations that surround us, we have the sure promise of divine guidance. "Thy word," says David, "is a lamp unto my feet, and a light unto my path." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." - {ST, July 24, 1884 par. 13} [ST, July 31, 1884 par. 1] July 31, 1884 The Vision at Bethel. ï¼»A SERMON DELIVERED AT THE LOS ANGELES, CAL., CAMP-MEETING, MAY 10, 1884.ï¼½ - By Mrs. E. G. White. - "And Jacob went out from Beer-sheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to Heaven; and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of. And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of Heaven." Genesis 28:10-17. {ST, July 31, 1884 par. 1} [ST, July 31, 1884 par. 2] Jacob was not perfect in character. He sinned against his father, his brother, his own soul, and against God. Inspiration faithfully records the faults of good men, those who were distinguished by the favor of God; indeed, their faults are much more fully transcribed than their virtues. They were compassed with infirmities; they were assaulted by temptations, and were often overcome by them; but they were willing to learn in the school of Christ. Were these characters presented before us as faultless, it would tend to discourage us in our strivings after righteousness. We should not take pleasure in the faults of others; but it may give us courage to know that men of like passions with ourselves have fought the good fight of faith, and bruised Satan under their feet. The record of their lives may serve as a warning to us. It shows that God will by no means clear the guilty. He sees sin in his most favored ones, and he punishes them even more decidedly than those who have less light and responsibility. But in contrast with the sins and errors of humanity there is presented one perfect character,--that of the Son of God, who clothed his divinity with humanity, and walked a man among the children of men. He is our Pattern, pure, sinless, and undefiled. {ST, July 31, 1884 par. 2} [ST, July 31, 1884 par. 3] Jacob obtained by fraud the blessing designed for his brother. God had promised him the birthright, and the promise would have been fulfilled in good time had he been willing to wait. But like many who now profess to be the children of God, he lacked faith, and thought he must do something himself, instead of submissively leaving the matter in the hands of the Lord. As a result, he was a fugitive from his father's house, hurrying for fear of his life from the rage of his brother, Esau. {ST, July 31, 1884 par. 3} [ST, July 31, 1884 par. 4] As he pursued his lonely way, he was greatly cast down and discouraged. He feared that through his own rash course he had lost the blessing God designed to give him, and that his opportunity was gone forever; and Satan was ready to take advantage of his depression and press in his temptations. Yet God did not utterly forsake Jacob. His mercy was still extended to his erring, distrustful servant, although he would permit afflictions to come upon him until he should learn the lesson of patient submission. The Lord graciously and compassionately revealed just what Jacob needed, a Saviour. He had sinned; but his heart was filled with gratitude as he saw revealed a way by which he could be restored to the favor of God. {ST, July 31, 1884 par. 4} [ST, July 31, 1884 par. 5] Wearied with his journey, the wanderer lay down upon the ground, with a stone for his pillow. And while he slept, the Lord gave him a vision. He beheld a ladder, bright and shining, whose base rested upon earth while the top reached to Heaven. Upon this ladder angels were ascending and descending, and above it was the Lord of glory, who addressed Jacob in words of wonderful encouragement. He assured Jacob that he was under divine guardianship in his absence from home, and that the land whereon he lay as an exile and a fugitive should be given to him and his posterity. The promise given to Abraham was solemnly renewed, "In thee and in thy seed shall all the families of the earth be blessed." {ST, July 31, 1884 par. 5} [ST, July 31, 1884 par. 6] The Lord knew the evil influences that would surround Jacob, and the perils to which he would be exposed; and the future was opened before him, that, fully understanding the divine purpose with reference to himself, he might be prepared to resist the temptations that would surely come to him alone amid idolaters and scheming men. There would be ever before him the high standard at which he must aim, and the knowledge that through him the purpose of God was reaching its accomplishment would be a constant guard and shield. {ST, July 31, 1884 par. 6} [ST, July 31, 1884 par. 7] Jacob awoke with a solemn sense of the presence of God. "The Lord is in this place," said he, "and I knew it not." Through the Spirit of God, the plan of redemption was revealed to him, not fully, but such parts as it was essential for him to know. The time of Christ's first advent was yet far in the future; but God would not let his servant remain in ignorance of the fact that sinful man had been provided an Advocate with the Father. {ST, July 31, 1884 par. 7} [ST, July 31, 1884 par. 8] Up to the time of man's rebellion against the government of God, there had been free communion between God and man. Heaven and earth had been connected by a path that the Lord loved to traverse. But the sin of Adam and Eve separated earth from Heaven. The curse of sin was upon the human race, and was so offensive to God that man could have no communion with his Maker, however much he might desire it. He could not climb the battlements of Heaven and enter the city of God; for there entereth into it nothing that defileth. The ladder represents Jesus, the appointed medium of communication. Had he not with his own merits bridged the gulf that sin had made, the ministering angels, ascending and descending on that ladder, would have held no communication with fallen man. {ST, July 31, 1884 par. 8} [ST, July 31, 1884 par. 9] All this was revealed to Jacob in his dream. Although his mind at once grasped a part of the revelation, its great and mysterious truths were the study of his life-time, and unfolded to his understanding more and more. In his conversation with Nathanael, Jesus referred to this mystic ladder on which Jacob gazed with pleased wonder. Said he, "Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of man." {ST, July 31, 1884 par. 9} [ST, July 31, 1884 par. 10] It is our life-work to commence at the lowest round of the ladder, and step by step to ascend toward Heaven. There is earnest work in this, but we can gain eternal life in no other way. We must take up our daily duties. There must be self-sacrifice, self-denial, and walking in the humble path of obedience. Earnest battles must be fought with self and with the powers of darkness. We shall meet with strong temptations to go with the crowd, which is pressing downward; for by this means we can avoid being singular. But we must have a firm hold on Christ, and keep on climbing. To look back is to become dizzy; to let go is to perish. The eye of faith must be continually directed upward to discern a mighty helper in our tender heavenly Father. {ST, July 31, 1884 par. 10} [ST, July 31, 1884 par. 11] We ascend by successive steps. When we let go of one round, it is to grasp another that is still higher. Thus the hand is constantly reaching upward for successive degrees of grace, and the feet are planted on one round after another, until finally an abundant entrance shall be administered to us into the kingdom of our Lord and Saviour, Jesus Christ. {ST, July 31, 1884 par. 11} [ST, July 31, 1884 par. 12] There is necessity for striving, and yet it will be of no avail unless we strive lawfully. To profess to climb up by Christ, and claim his righteousness, while living in disobedience to the law of God, is to continue in sin that grace may abound. It is to cry, Christ, Christ, and trust in him, while in daily rebellion against God. We must have repentance toward God, whose law we have broken, as well as faith in Christ, through whom our offenses are pardoned. Man lost paradise through the transgression of God's holy law, and he can regain it only through obedience to that law. {ST, July 31, 1884 par. 12} [ST, July 31, 1884 par. 13] We have reason to rejoice that the world has not been left in solitary hopelessness. Jesus left the royal throne and his high command in Heaven, and became poor that we through his poverty might be made rich. He took upon himself our nature, that he might teach us how to live. In the steps which the sinner must take in conversion,--repentance, faith, and baptism,--he led the way. He did not repent for himself, for he was sinless, but in behalf of man. {ST, July 31, 1884 par. 13} [ST, July 31, 1884 par. 14] Jesus became "the repairer of the breach, the restorer of paths to dwell in." He became an exile to earth to bring back the one lost, straying sheep, the one world ruined by sin. In him were combined the earthly and the heavenly, the human and the divine; otherwise, he could not be a Mediator whom the sinful could approach, and through whom they could be reconciled to their Maker. But now he encircles the race in arms of sympathy and love while he grasps the throne of the Infinite, thus uniting man in his weakness and helplessness with the Source of strength and power. {ST, July 31, 1884 par. 14} [ST, July 31, 1884 par. 15] As Jesus prayed after his baptism, the Holy Spirit, in the form of a dove of burnished gold, hovered over him, and a voice was heard, saying, "This is my beloved Son, in whom I am well pleased." Through the gates ajar there streamed bright beams of glory from the throne of Jehovah, and this light shines even upon us. The assurance given to Christ is assurance to every repenting, believing, obedient child of God that he is accepted in the Beloved. {ST, July 31, 1884 par. 15} [ST, July 31, 1884 par. 16] We are indebted to Jesus for all the blessings we enjoy. We should be deeply grateful that we are the subjects of his intercession. But Satan deceives men and women by presenting the service of Christ before them in a false light, and making them think that it is a condescension on their part to accept Jesus as their Redeemer. If we viewed the Christian privilege in the right light, we should consider it the highest exaltation to be accounted a child of God, an heir of Heaven; and we should rejoice that we can walk with Jesus in his humiliation. But our Saviour assures us that there are some who would like to climb up some other way than the toilsome, self-denying way of the cross. They would avoid reproach and shun sacrifices. Christ calls such thieves and robbers. If we are not willing to breast the storm of opposition, if we choose to float with the current, we shall lose eternal life. {ST, July 31, 1884 par. 16} [ST, July 31, 1884 par. 17] And now the question for each one to settle is, Will you leave the dark abodes of sin and woe, and seek the mansions Jesus has gone to prepare for his followers? In his name we beseech you to plant your feet firmly on the ladder, and climb upward. Forsake your sins, overcome your defects of character, and cling with all your powers to Jesus, the way, the truth, and the life. We may every one of us succeed. None who shall persevere will fail of everlasting life. Those who believe on Christ shall never perish, neither shall any pluck them out of his hand. Evil angels will try to weaken their hold on Christ, and to attract their eyes to earth; but God will send holy, ministering angels to help them and to strengthen their hands. {ST, July 31, 1884 par. 17} [ST, July 31, 1884 par. 18] The Lord showed Jacob the open heavens. He beheld earth linked with Heaven, and saw the bright array of angels and the majesty of Deity. A divine voice addressed the repenting, discouraged one in words of gracious assurance, and spoke to him of great things to come. And so, through the merits of our Redeemer, the Father looks upon us with tender compassion, and speaks to us hopefully the language of forgiveness and love. {ST, July 31, 1884 par. 18} [ST, July 31, 1884 par. 19] "Eye hath not seen, nor ear heard, neither have entered into the heart of man the things that God hath prepared for them that love him." The farther the Christian advances on the Heavenward way, the more clearly will he discern the nothingness of earthly things, while by an eye of faith he views the glories of the unseen, eternal world. We point you, dear fellow-traveler, to a city that hath foundations, whose builder and maker is God. But the hills to which we journey are not on earth, and we might well despair of ever reaching them, were it not for the glorious ladder whose base is on earth while its top reaches the highest Heaven. - {ST, July 31, 1884 par. 19} [ST, August 7, 1884 par. 1] August 7, 1884 Family Prayer. - By Mrs. E. G. White. - If ever there was a time when every house should be a house of prayer, it is now. Infidelity and skepticism are prevailing. Iniquity abounds, and in consequence, the love of many waxes cold. Corruption flows in the vital currents of the soul, and rebellion against our heavenly Father breaks out in the life. Depravity spreads its loathsome canker over the entire heart. The moral powers, enslaved by sin, are under the tyranny of unholy appetites and passions. The soul is made the sport of Satan's temptations; and unless some mighty arm is stretched out to rescue him, man goes where the arch-rebel leads the way. {ST, August 7, 1884 par. 1} [ST, August 7, 1884 par. 2] It is Satan's regular employment to work for the destruction of the race. Says the apostle Peter, "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." Here Satan is represented as prowling about, hoping to find some poor soul off his guard, separated from God, that he may make his prey. And man in his pride is utterly helpless. He may well tremble at the awful power, cunning, and deception exercised by Satan over all who are not by faith holding fast the hand of Christ. {ST, August 7, 1884 par. 2} [ST, August 7, 1884 par. 3] And yet in this time of fearful peril some who profess to be Christians have no family altar. They do not honor God in the home, nor teach their children to love and fear him. There are persons who attempt to teach the Bible who open their meetings without prayer; and there are not wanting some who profess to be followers of Jesus, and yet argue that there is nothing in the word of God that teaches the duty of vocal prayer. These things grieve me; for I know that continual watchfulness and unceasing prayer are necessary for every soul that would successfully resist the wiles of the great deceiver. Those who maintain such positions are not sincere Christians. There are many, who, like unruly children, have separated themselves so far from God that they feel under condemnation in approaching him. They cannot "come boldly unto the throne of grace," "lifting up holy hands, without wrath and doubting." They have not clean hands; they have not pure hearts; they have no living connection with God. Theirs is a form of godliness without the power. {ST, August 7, 1884 par. 3} [ST, August 7, 1884 par. 4] The idea that prayer is not essential is one of Satan's most successful devices to ruin souls. Prayer is addressing the mind to God, the Fountain of wisdom, the Source of strength and peace and happiness. Prayer includes acknowledgment of the divine perfections, gratitude for mercies received, penitential confession of sins, and earnest entreaty for the blessing of God, both for ourselves and for others. Jesus prayed to the Father with strong crying and tears. Paul exhorts believers to "pray without ceasing." "In everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." "Pray one for another," says James. "The effectual fervent prayer of a righteous man availeth much." God has a right to command our devotions; his authority is sacred and unquestionable. We are under obligation to pray because he requires it; and in obeying his requirements we shall receive a gracious and precious reward. {ST, August 7, 1884 par. 4} [ST, August 7, 1884 par. 5] I know of nothing that causes me so great sadness as a prayerless home. I do not feel safe in such a house for a single night; and were it not for the hope of helping the parents to realize their necessity and their sad neglect, I would not remain. The children show the result of this neglect; for the fear of God is not before them. Parents should make a hedge about their children by prayer; they should pray with full faith that God will abide with them, and that holy angels will guard themselves and their children from Satan's cruel power. {ST, August 7, 1884 par. 5} [ST, August 7, 1884 par. 6] In every family there should be order, and regular habits. There should be a fixed time to rise in the morning, a time for breakfast, and a time for prayer, either directly before or directly after the morning meal. How appropriate it is for parents to gather their children about them before their fast is broken, and direct their young minds to our heavenly Father, who bestows upon us the bounties of his providence. Let them thank God for protecting them during the night, and ask for help and grace and the watchcare of angels through the day. Man should not be as unmindful of God as the beasts of the field, that eat and drink, but render no tribute of prayer or grateful praise to their Maker. Beasts have no reason; but men should understand the great condescension of God to finite, sinful mortals. {ST, August 7, 1884 par. 6} [ST, August 7, 1884 par. 7] Fathers and mothers, at least morning and evening lift up your hearts to God in humble supplication for yourselves and your children. Your dear ones are exposed to temptations and trials. There are frets and irritations that daily beset the path of old and young; and those who would live patient, loving, cheerful lives amid daily annoyances, must pray. This victory can be gained only by a resolute and unwavering purpose, constant watchfulness, and continual help from God. {ST, August 7, 1884 par. 7} [ST, August 7, 1884 par. 8] The father, who is the priest of his household, should conduct the morning and evening worship. There is no reason why this should not be the most interesting and enjoyable exercise of the home-life, and God is dishonored when it is made dry and irksome. Let the seasons of family worship be short and spirited. Do not let your children or any member of your family dread them because of their tediousness or lack of interest. When a long chapter is read and explained and a long prayer offered, this precious service becomes wearisome, and it is a relief when it is over. {ST, August 7, 1884 par. 8} [ST, August 7, 1884 par. 9] It should be the special object of the heads of the family to make the hour of worship intensely interesting. By a little thought, and careful preparation for this season, when we come into the presence of God, family worship can be made pleasant, and will be fraught with results that eternity alone will reveal. Let the father select a portion of Scripture that is interesting and easily understood; a few verses will be sufficient to furnish a lesson which may be studied and practiced through the day. Questions may be asked, a few earnest, interesting remarks made, or incident, short and to the point, may be brought in by way of illustration. At least a few verses of spirited song may be sung, and the prayer offered should be short and pointed. The one who leads in prayer should not pray about everything, but should express his needs in simple words, and praise God with thanksgiving. {ST, August 7, 1884 par. 9} [ST, August 7, 1884 par. 10] Abraham, the friend of God, set us a worthy example. His was a life of prayer and humble obedience, and he was as a light in the world. Wherever he pitched his tent, close beside it was set up his altar, calling for the morning and evening sacrifice of each member of his family. When his tent was removed, the altar remained. The roving Canaanite, as he came across that altar, knew who had been there before him; and when he had pitched his tent, he repaired the altar, and worshiped the living God. {ST, August 7, 1884 par. 10} [ST, August 7, 1884 par. 11] From Christian homes a similar light should shine forth. Love should be revealed in action. It should flow out in all home intercourse, showing itself in thoughtful kindness, in gentle, unselfish courtesy. There are homes where these principles are carried out,--homes where God is worshiped and truest love reigns. From these homes morning and evening prayer comes up before God as sweet incense, and his mercies and blessings descend upon the suppliants like the morning dew. {ST, August 7, 1884 par. 11} [ST, August 7, 1884 par. 12] We must have more religion. We need the strength and grace that are born of earnest prayer. This means of grace should be diligently used in order to gain spiritual muscle. Prayer does not bring God down to us, but brings us up to him. It makes us realize more and more our great needs, and hence our obligation to God and our dependence upon him. It leads us to feel our own nothingness and the weakness of our judgment. {ST, August 7, 1884 par. 12} [ST, August 7, 1884 par. 13] God has made earnest prayer the condition of the bestowal of his richest blessings. Prayer brings us nearer and nearer to Jesus. However fully we may have given ourselves to God at conversion, it is of no avail unless we renew our consecration in each separate duty as it presents itself. Dear reader, consecrate yourself to God in the morning; make this your very first business, even if you have to rise half an hour earlier in order to find time. Let your prayer be, "Take me, O Lord, as wholly thine. I lay all my plans at thy feet. Use me today in thy service. Whatever errand I may do, send me. Whatever I may say to honor thee, or lead souls to Christ, help me to say it." {ST, August 7, 1884 par. 13} [ST, August 7, 1884 par. 14] This is a daily matter. Each morning consecrate yourself and your family to God for that day. Make no calculation for months or years; for they are not yours. One brief day is given you, and that one day work for yourself and your family as though it were your last. Surrender all your plans to God, to be carried out or given up, as his providence shall indicate. In this manner you may, day by day, be giving your life with its plans and purposes into the hands of God, accepting his plans instead of your own, no matter how much they may interfere with your arrangements nor how many pleasant projects may have to be abandoned. Thus the life will be moulded more and more after the divine Model; and "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." - {ST, August 7, 1884 par. 14} [ST, August 14, 1884 par. 1] August 14, 1884 Striking Examples of Prayer. - By Mrs. E. G. White. - Prayer has been made the means of obtaining blessings that would not otherwise be received. The patriarchs were men of prayer, and God did great things for them. When Jacob left his father's house for a strange land, he prayed in humble contrition, and in the night season the Lord answered him through vision. He saw a ladder, bright and shining, its base resting on earth, and its topmost round reaching to the highest Heaven. At its top stood the God of Heaven in his glory, and angels were ascending and descending upon the mystic ladder. The Lord comforted the lonely wanderer with precious promises; and protecting angels were represented as stationed on each side of his path. Afterward, while on his return to his father's house, he wrestled with the Son of God all night, even till break of day, and prevailed. The assurance was given him, "Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men." {ST, August 14, 1884 par. 1} [ST, August 14, 1884 par. 2] Joseph prayed, and he was preserved from sin amid influences that were calculated to lead him away from God. When tempted to leave the path of purity and uprightness, he said, "How can I do this great wickedness, and sin against God?" {ST, August 14, 1884 par. 2} [ST, August 14, 1884 par. 3] Moses, who was much in prayer, was known as the meekest man on the face of the earth. For his meekness and humility he was honored of God, and he discharged with fidelity the high, noble, and sacred responsibilities intrusted to him. While leading the children of Israel through the wilderness, again and again it seemed that they must be exterminated on account of their murmuring and rebellion. But Moses went to the true Source of power; he laid the case before the Lord. He knew that Israel had provoked divine wrath, and were deserving of punishment; but he could not bear the thought of their being rejected of God. {ST, August 14, 1884 par. 3} [ST, August 14, 1884 par. 4] Moses pleaded the words of God with an earnestness and sincerity which mortals have never equaled: "And now, I beseech thee, let the power of my Lord be great according as thou hast spoken, saying, The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty. . . . Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now." And the Lord said, "I have pardoned according to thy word." {ST, August 14, 1884 par. 4} [ST, August 14, 1884 par. 5] Here is an example of intelligent prayer,--an appeal to the reason and the sympathy of Jehovah; and Moses' prayer was answered, because God is reasonable and compassionate. The sorrows of his people touch his heart of love; and will he not hear our prevailing prayer? Will not our very urgency be regarded? His loving-kindness faileth not. As a kind Father, he does not mock the miseries of his children. And will he not avenge his own, who cry day and night unto him? {ST, August 14, 1884 par. 5} [ST, August 14, 1884 par. 6] Daniel was a man of prayer; and God gave him wisdom and firmness to resist every influence that conspired to draw him into the snare of intemperance. Even in his youth he was a moral giant in the strength of the Mighty One. Afterward, when a decree was made that if for thirty days any one should ask a petition of any God or man, save of the king, he should be cast into a den of lions, Daniel, with firm, undaunted step, made his way to his chamber, and with his windows open prayed aloud three times a day, as he had done before. He was cast into the lions' den; but God sent holy angels to guard his servant. {ST, August 14, 1884 par. 6} [ST, August 14, 1884 par. 7] In the prison at Philippi, while suffering from the cruel stripes they had received, their feet fast in the stocks, Paul and Silas prayed and sang praise to God; and angels were sent from Heaven to deliver them. The earth shook under the tread of these heavenly messengers, and the prison doors flew open, setting the prisoners free. {ST, August 14, 1884 par. 7} [ST, August 14, 1884 par. 8] There are two kinds of prayer,--the prayer of form and the prayer of faith. The repetition of set, customary phrases when the heart feels no need of God, is formal prayer. "When ye pray," says Christ, "use not vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking." We should be extremely careful in all our prayers to speak the wants of the heart, and to say only what we mean. All the flowery words at our command are not equivalent to one holy desire. The most eloquent prayers are but vain repetitions, if they do not express the true sentiments of the heart. But the prayer that comes from an earnest heart, when the simple wants of the soul are expressed just as we would ask an earthly friend for a favor, expecting that it would be granted--this is the prayer of faith. The publican who went up to the temple to pray is a good example of a sincere, devoted worshiper. He felt that he was a sinner, and his great need led to an outburst of passionate desire, "God be merciful to me a sinner." {ST, August 14, 1884 par. 8} [ST, August 14, 1884 par. 9] In order to have spiritual life and energy, we must have actual intercourse with God. Our minds may be drawn out toward him; we may meditate upon his works, his mercies, his blessings; but this is not communing with him. To commune with God we must have something to say to him concerning our actual life. The long, black catalogue of our delinquencies is before the eye of the Infinite. The register is complete; none of our offenses are forgotten. But He who wrought wonderfully for his servants of old will listen to the prayer of faith and pardon our transgressions. He has promised, and he will fulfill his word. Then why should not the desires of our hearts go out after him, and the attitude of our souls ever be that of supplication? {ST, August 14, 1884 par. 9} [ST, August 14, 1884 par. 10] "If ye abide in me," says Christ, "and my words abide in you, ye shall ask what ye will, and it shall be done unto you." There are some who do not abide in Jesus, and his words do not abide in them, and these make little of prayer. They talk of praying in secret, but not in public nor in the family; but such ones seldom pray at all. Our Saviour taught his disciples: "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly." This was not said to forbid public prayer, but to warn the disciples against praying as the Pharisees did, in the corners of the streets and in the market places to be seen of men. Jesus prayed, sometimes alone, sometimes in the presence of his most intimate disciples, sometimes in the presence of the twelve, and sometimes in the presence of the Jews. {ST, August 14, 1884 par. 10} [ST, August 14, 1884 par. 11] Jesus promised a special blessing on united prayer. After his death, the disciples often prayed together in the place where they assembled for worship; they also resorted to the temple at the hour of prayer. Paul exhorted the Ephesians to pray "always with all prayer." He who loves to pray alone, as did Daniel, may be assured that in public prayer his motive is not to be heard of men. {ST, August 14, 1884 par. 11} [ST, August 14, 1884 par. 12] Oh that we could impress on the minds of all the great willingness of God to help and strengthen every one who looks to him in trusting prayer. The oil and wine of consolation will be given to those who seek for it; the importunate soul will know him as the One who hears and answers prayer, the One who "comforteth those that are cast down." He is a God over all the earth, exercising over the whole human family an unwearied and solicitous watchcare which nothing can escape. Every moment he grants audience to those who lay their wants and desires before him; and every moment he is ministering to the necessities of thousands who live upon his bounties, yet yield him no tribute of grateful praise, give no token that they realize their dependence upon him. {ST, August 14, 1884 par. 12} [ST, August 14, 1884 par. 13] After we have offered our petitions, we are to answer them ourselves as far as possible, and not wait for God to do for us what we can do for ourselves. The help of God is held in reserve for all who demand it. Divine help is to be combined with human effort, aspiration, and energy. But we cannot reach the battlements of Heaven without climbing for ourselves. We cannot be borne up by the prayers of others when we ourselves neglect to pray, for God has made no such provision for us. Not even divine power can lift one soul to Heaven that is unwilling to put forth efforts in his own behalf. The unlovely traits in our characters are not removed, and replaced by traits that are pure and lovely, without some effort on our part. {ST, August 14, 1884 par. 13} [ST, August 14, 1884 par. 14] As thus step by step we ascend the shining ladder that leads to the city of God, oh how many times we shall be discouraged, and come to weep at the feet of Jesus over our failures and our defeats. In our efforts to follow the copy set us by our Lord, we shall make crooked lines, and leave many a page blotted and blistered by our tears of repentance. Yet let us not cease our efforts. Heaven can be attained by every one of us if we will strive lawfully, doing the will of Jesus and growing into his image. Temporary failure should make us lean more heavily on Christ, and we should press on with brave-heart, determined will, and unfaltering purpose. {ST, August 14, 1884 par. 14} [ST, August 14, 1884 par. 15] We should be continually loosening our hold upon earth, and fastening it upon Heaven. Soon we must render an account to God for all the deeds done in the body. This accountability extends to our minutest acts, words, and thoughts, and even reaches to the unconscious influence that breathes out from our life like the fragrance from a flower. We must give an account, not only for what we have done both of evil and of good, but for what we might have done, but have neglected. Viewed in this light, life is a sacred trust. It is not mere play. Every moment of it is intensely real, fraught with eternal interests. Let us, then, realize our great need of Christ and our dependence upon him; and let us thank God that help has been laid upon One who is mighty to save. - {ST, August 14, 1884 par. 15} [ST, August 21, 1884 par. 1] August 21, 1884 Conditions of Prevailing Prayer. - By Mrs. E. G. White. - When Jesus was upon earth, he taught his disciples how to pray. He directed them to present their daily needs before God, and to cast all their care upon him. And the assurance he gave them that their petitions should be heard, is assurance also to us. {ST, August 21, 1884 par. 1} [ST, August 21, 1884 par. 2] One of the first things necessary in order to have our prayers answered, is to feel our need of help from God. We may come to him just as we are, helpless, destitute, needy, and he will not send us empty away. The riches of the universe belong to God; his are all temporal and spiritual treasures. He can supply all our needs out of his abundant fullness. We receive our breath from him; every blessing in nature that we enjoy is an expression of his love. We are likewise dependent upon him for spiritual blessings, for grace and wisdom and strength to do the will of God. And he is more willing to give the Holy Spirit to them that ask him than parents are to give good gifts to their children. {ST, August 21, 1884 par. 2} [ST, August 21, 1884 par. 3] Our great need is itself an argument, and pleads most eloquently in our behalf. But the Lord is to be sought unto to do for us those things that we desire. Oh how shamefully has Jesus been treated! He is inviting, urging us to come to him and receive the very help we need; yet too often his invitations are slighted, his proffered aid refused. {ST, August 21, 1884 par. 3} [ST, August 21, 1884 par. 4] We are sinful by nature, and so are commanded to be zealous and repent. If we regard iniquity in our hearts, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. We must do what we can on our part; but our own merit will never commend us to the favor of God. It is the worthiness of Jesus that will save us, his blood that will cleanse us. {ST, August 21, 1884 par. 4} [ST, August 21, 1884 par. 5] Another element of prevailing prayer is faith. "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Jesus said to his disciples, "All things, whatsoever ye shall ask in prayer, believing, ye shall receive." "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Jesus said to the man who brought to him his son that was grievously afflicted with an evil spirit, "If thou canst believe, all things are possible to him that believeth."' Christ commands and encourages the prayer of faith; do we take him at his word? If we ask doubting and distrusting, that prayer is not of faith; and "whatsoever is not of faith is sin." {ST, August 21, 1884 par. 5} [ST, August 21, 1884 par. 6] "Ask, and ye shall receive." The assurance is broad and unlimited, and He is faithful who has promised. We sometimes fail in faith because Infinite Wisdom does not come to our terms. When for any reason we do not receive the very things we ask for at the time we ask, we are still to believe that the Lord hears, and that he will give us those things that are best for us. His own glory is a sufficient reason for sometimes withholding what we ask for, and answering our prayers in a manner that we did not expect. But we are to cling to the promise; for the time of answering will come, and we shall receive the blessings we need most. {ST, August 21, 1884 par. 6} [ST, August 21, 1884 par. 7] We need to examine our hearts as a preparation for coming before God in prayer, that we may know what manner of spirit we are of. If we do not forgive those who have trespassed against us, our prayers for forgiveness will not be heard. "Forgive us our debts, as we forgive our debtors." When as sinners we approach the mercy-seat, we cannot express the sentiment of this petition without forgiveness in our hearts for all who have done us an injury. Upon this petition Jesus makes a comment: "For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." {ST, August 21, 1884 par. 7} [ST, August 21, 1884 par. 8] On another occasion Jesus enforced the duty of forgiveness still more earnestly. Peter asked, "How oft shall my brother sin against me, and I forgive him?" In reply, Jesus related a parable of a certain king who forgave his servant a debt of ten thousand talents, but who revoked the pardon, and commanded this servant to be delivered to the tormentors, because in his dealings with his fellow-servants he did not carry out the same righteous principles that had been manifested in dealing with him. After he had received so great mercy, he would not, in his turn, forgive a small debt of a hundred pence, but, on the contrary, treated his debtor with great severity. Our Lord concludes in these impressive words: "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." {ST, August 21, 1884 par. 8} [ST, August 21, 1884 par. 9] "Whosoever hateth his brother is a murderer." We must cherish a kind, forbearing spirit. It is solemn mockery to engage in acts of religious worship with hearts full of envy, malice, and bitterness toward our fellow-men. The God who sees every action and understands every motive of the soul, a Being of infinite purity and exhaustless goodness, mercy, and truth, regards the prayers of such persons with abhorrence. {ST, August 21, 1884 par. 9} [ST, August 21, 1884 par. 10] Persevering prayer has been made a condition of receiving. We must pray always if we would grow in faith and experience. We are to be instant in prayer,--"to continue in prayer, and watch in the same with thanksgiving." Peter exhorts believers to be "sober, and watch unto prayer." Paul directs: "In everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." "But ye, beloved," says Jude, "praying in the Holy Ghost, keep yourselves in the love of God." Unceasing prayer is the unbroken union of the soul with God, so that life from God flows into our life, and from our life purity and holiness flow back to God. {ST, August 21, 1884 par. 10} [ST, August 21, 1884 par. 11] There is necessity of diligence in prayer; let nothing hinder you. You will obtain the blessing you desire if you faint not. Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden him; you cannot weary him. He who numbers the hairs of your head, who notices the fall of a sparrow, is not indifferent to the wants of his people. "The Lord is very pitiful, and of tender mercy." He is affected by our sorrows, and even by our utterance of them. Take everything to him that perplexes the mind. Nothing is too great for him to bear; for he holds up worlds; he rules over all the affairs of the universe. Nothing is too small for him to notice that in any way disturbs our peace. There is no chapter in our experience too dark for him to read; there is no perplexity too sore for him to unravel. No calamity can befall the least of his people, no anxiety harass the soul, no joy cheer, no sincere, contrite prayer escape the lips, of which our heavenly Father is unobservant, or in which he takes no immediate interest. "He healeth the broken in heart, and bindeth up their wounds." {ST, August 21, 1884 par. 11} [ST, August 21, 1884 par. 12] There is an individual work for each one to do. The relations between God and each soul are as distinct and full as though there were not another soul upon earth to share the watchful care of our heavenly Father, not another soul for whom he gave his beloved Son. "Thou understandest my thought afar off," says the psalmist. "Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether." "Thou tellest my wanderings. Put thou my tears in thy bottle; are they not in thy book?" Here we have a representation of the unsearchable greatness of God, while we can but be impressed with his intimate knowledge of all our ways, and with the great tenderness expressed for the objects of his creation. {ST, August 21, 1884 par. 12} [ST, August 21, 1884 par. 13] Jesus has given us his name, above every name. "Whatsoever ye shall ask in my name," says Christ, "that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it. If ye love me, keep my commandments." "I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you." "Hitherto have ye asked nothing in my name; ask, and ye shall receive, that your joy may be full." "At that day ye shall ask in my name; and I say not unto you that I will pray the Father for you; for the Father himself loveth you, because ye have loved me, and have believed that I came out from God." We have a string of precious pearls in the promises, if we will but comply with the conditions. But to pray in the name of Jesus is something more than a mere mention of that name at the beginning and ending of a prayer. It is to pray in the mind and Spirit of Jesus, while we work his works, believe his promises, and rely on his matchless grace. {ST, August 21, 1884 par. 13} [ST, August 21, 1884 par. 14] God does not mean that any of us shall become hermits or monks, and retire from the world to devote ourselves to acts of worship. The life must be like Christ's life,--between the mountain and the multitude. He who does nothing but pray will soon cease to pray, or his prayers will become a formal routine. When men take themselves out of social life, away from the sphere of Christian duty and cross-bearing; when they cease to work earnestly for the Master, who worked earnestly for them, they lose the subject matter of prayer, and have no incentive to devotion. Their prayers become personal and selfish. They cannot pray in regard to the wants of humanity or the upbuilding of Christ's kingdom, pleading for strength wherewith to work. {ST, August 21, 1884 par. 14} [ST, August 21, 1884 par. 15] Let us maintain the habit of close intercourse with God. Let us lay all parts of our lives open before him in gratitude for his long forbearance, penitence for sin, and earnest faith in the promises. The prayer of Jesus just before his crucifixion should be intensely interesting to us; let us read it, and enter into its spirit. - {ST, August 21, 1884 par. 15} [ST, September 4, 1884 par. 1] September 4, 1884 Immutability of the Law of God. - By Mrs. E. G. White. - "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill." {ST, September 4, 1884 par. 1} [ST, September 4, 1884 par. 2] What a contrast between the words of Christ, and the language of those who claim that he came to abrogate the law of God and to do away with the Old Testament. Our Saviour, who knew all things, understood the wiles of Satan, the snares by which he would seek to entrap the children of men, and so made this positive statement to meet the questioning doubts and the blind unbelief of all coming time. {ST, September 4, 1884 par. 2} [ST, September 4, 1884 par. 3] But there is a law which was abolished, which Christ "took out of the way, nailing it to his cross." Paul calls it "the law of commandments contained in ordinances." This ceremonial law, given by God through Moses, with its sacrifices and ordinances, was to be binding upon the Hebrews until type met antitype in the death of Christ as the Lamb of God to take away the sin of the world. Then all the sacrificial offerings and services were to be abolished. Paul and the other apostles labored to show this, and resolutely withstood those Judaizing teachers who declared that Christians should observe the ceremonial law. {ST, September 4, 1884 par. 3} [ST, September 4, 1884 par. 4] Christ himself declares that he came not to destroy the law of ten precepts, which was spoken from Sinai. He says, "Verily I say unto you,"-- making the assertion as emphatic as possible,--"Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." Here he teaches not merely what the claims of God's law had been and were then, but that these claims should hold so long as the heavens and the earth remain. This testimony should forever settle the question. The law of God is as immutable as his throne. It will maintain its claims upon all mankind in all ages, unchanged by time or place or circumstances. The ritual system was of altogether a different character, and typified the death of Christ as a sacrifice for the broken precepts of the moral law. {ST, September 4, 1884 par. 4} [ST, September 4, 1884 par. 5] "I am not come to destroy," Christ says, "but to fulfill,"--"to magnify the law and make it honorable," as Isaiah, hundreds of years before, had prophesied respecting the Messiah's work. {ST, September 4, 1884 par. 5} [ST, September 4, 1884 par. 6] "To fulfill the law." In his own life the Saviour gave the children of men an example of perfect obedience. In his teachings he made clear and distinct every precept of the divine law; he swept away the rubbish of erroneous tradition with which the Jews had encumbered it; he illustrated and enforced its principles, and showed in all its particulars the length and breadth and height and depth of the righteousness required by the law of God. {ST, September 4, 1884 par. 6} [ST, September 4, 1884 par. 7] The Pharisees were dissatisfied with the teachings of Christ. The practical godliness which he enjoined condemned them. They desired him to dwell upon the external observances of the ceremonial law, and the customs and traditions of the fathers. But Jesus taught the spiritual nature of the law and made clear its far-reaching claims. Love to God and to men must live in the heart and control the life, as the spring of every thought and every action. {ST, September 4, 1884 par. 7} [ST, September 4, 1884 par. 8] There is perfect harmony between the law of God and the gospel of Jesus Christ. "I and my Father are one," says the great Teacher. The gospel is the good news of grace, or favor, by which man may be released from the condemnation of sin, and enabled to render acceptable obedience to the law. The gospel points to the moral code as a rule of life. That law, by its demands for undeviating obedience, is continually pointing the sinner to the gospel for pardon and peace. {ST, September 4, 1884 par. 8} [ST, September 4, 1884 par. 9] Says the great apostle, "Do we then make void the law through faith? God forbid. Yea, we establish the law." And again he declares that the "law is holy, and the commandment holy, and just, and good." Enjoining supreme love to God, and equal love to our fellow-men, it is indispensable alike to human happiness and the glory of God. {ST, September 4, 1884 par. 9} [ST, September 4, 1884 par. 10] There are persons professing to be ministers of Christ, who declare with the utmost assurance that no man ever did or ever can keep the law of God. But, according to the Scriptures, Christ "took upon himself our nature," and "was made in fashion as a man." He was man's example, man's representative, and he declares, "I have kept my Father's commandments." The beloved disciple urges that every follower of Christ "ought himself also so to walk even as he walked." All who are in Christ will follow the example of Christ. All who justify the sinner in his transgression of God's law belong to that class of whom our Saviour said, "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven." They can have no part with Him who came to magnify the law and make it honorable. They are deceiving the people with their sophistry, saying to the sinner, "It shall be well with thee," when God has declared, "The soul that sinneth ï¼»transgresseth the lawï¼½ it shall die." {ST, September 4, 1884 par. 10} [ST, September 4, 1884 par. 11] The words of Christ are both explicit and comprehensive. "Whosoever"-- minister or layman, wise or ignorant--"shall break one of these least commandments"--willfully or presumptuously, as did Adam and Eve--is included in the condemnation. Breaking one of the commandments makes man a commandment-breaker. "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." No excuse can avail for him who strictly obeys nine of the precepts of God's law, but ventures to break one because it is for his profit or convenience to do so. God demands implicit obedience to all his requirements. {ST, September 4, 1884 par. 11} [ST, September 4, 1884 par. 12] "And shall teach men so." This is a point worthy of careful consideration. Christ foresaw that men would not only break the commandments of God themselves, but would teach others to break them. Some are not content with doing this by example; they defend sin, and pervert the word of God to justify the transgressor. Such persons will have no part with the people of God. But the greatest guilt rests upon the professed watchmen, who do not hesitate to speak evil of the law, and even to make those who are ignorant of the Bible believe that they are fallen from grace if they keep it. "All we have to do," say they, "is to believe in Christ, come to Christ." {ST, September 4, 1884 par. 12} [ST, September 4, 1884 par. 13] The most fatal delusion of the Christian world in this generation is, that in pouring contempt on the law of God they think they are exalting Christ. What a position! It was Christ who spoke the law from Sinai. It was Christ who gave the law to Moses, engraven on tables of stone. It was his Father's law; and Christ says, "I and my Father are one." The Pharisees held the reverse of the modern position, but were in just as great an error. They rejected Christ, but exalted the law. And it makes little difference which position is taken, so long as we ignore the true one,--that faith in Christ must be accompanied by obedience to the law of God. {ST, September 4, 1884 par. 13} [ST, September 4, 1884 par. 14] While we point the sinner to Jesus as the one who can take away sin, we must explain to him what sin is, and show him that he can be saved from his sins, but not in them. He must be made to realize that "sin is the transgression of the law." Paul makes the inquiry, many years after the death of Christ, "Is the law sin? God forbid. Nay, I had not known lust, except the law had said, Thou shalt not covet." Thus Paul exalts the moral law. When this law is practically carried out in every-day life, it is found indeed to be the wisdom of God. It serves to detect sin. It discovers the defects in the moral character, and shows sin to be exceeding sinful, revealing it in all its hideousness. Through obedience to its requirements, Christian character is perfected. {ST, September 4, 1884 par. 14} [ST, September 4, 1884 par. 15] God's law is a copy of his mind and will. The sins forbidden there could never find a place in Heaven. It was love that prompted God to express his will in the ten precepts of the decalogue. Afterward he showed his love for man by sending prophets and teachers to explain and illustrate his holy law. {ST, September 4, 1884 par. 15} [ST, September 4, 1884 par. 16] God has given man a complete rule of life in his law. Obeyed, man shall live by it, through the merits of Christ. Transgressed, it has power to condemn. The law sends men to Christ, and Christ points them back to the law. - {ST, September 4, 1884 par. 16} [ST, September 11, 1884 par. 1] September 11, 1884 An Address to the Young. ï¼»REMARKS MADE IN THE 6 O'CLOCK MORNING MEETING IN OAKLAND, CAL., THURSDAY, APRIL 24, 1884.ï¼½ - By Mrs. E. G. White. - The spiritual welfare of the young is a subject in which all should feel a deep interest. Now, in the closing hours of probation, they should be obtaining an experience in the things of God. They need to be daily building up a firm, pure, symmetrical character, one that God can approve, or Satan will take advantage of their weakness to ruin them, and they will fall an easy prey to his temptations. For every young man who lacks faith and consecration, and is weak in moral power, Satan has temptations prepared. Perhaps there is a pleasing associate, who, like himself, thinks it manly to be entirely unconcerned in regard to his soul's salvation, and they strengthen each other in a wrong course. {ST, September 11, 1884 par. 1} [ST, September 11, 1884 par. 2] Those who think they have no need of a Saviour, that they can do right and preserve a correct deportment without making Christ their strength, show the most deplorable weakness. Christ made provision for man's redemption; he laid out an expensive plan of salvation. Suppose that Adam, after his fall, had refused to comply with the conditions. Suppose he had said, "I am good; I do no harm to any one. I feel no need of a Saviour." Would he not then have remained in the disgrace of sin, a transgressor, a rebel against God? But every sinner who neglects the Saviour's mediation, by his own choice places himself in just this position. He is in the bondage of sin, subject to the most cruel tyrant that ever existed. {ST, September 11, 1884 par. 2} [ST, September 11, 1884 par. 3] Cain tried this course of self-dependence. He felt, as many inexperienced youth now feel, that it would be an acknowledgment of weakness on his part to follow the plan marked out of God. He would come in his own merits. He would not bring the lamb, and mingle its blood with his offering; but he would be very generous, and would offer of his fruits, the products of his labor. He looked with scorn upon Abel, who felt that he could not approach God without a mediator. Abel followed the precise directions given by God. The result is well known. The Lord accepted the offering of Abel, presented in humility, and faith in the coming Lamb of God. His obedience was counted to him for righteousness. Cain, angry that his offering was rejected, killed his brother. {ST, September 11, 1884 par. 3} [ST, September 11, 1884 par. 4] Cain and Abel represent two classes of men that have existed from generation to generation, and will continue to exist to the close of time. One availed himself of the promised sacrifice for sin; the other ventured to depend upon his own merits. His was the sacrifice of a sinner without the virtue of divine mediation, which is alone able to bring him into favor with God. It is only through the merits of Jesus that our transgressions of the law can be pardoned. Those who feel that they can be moral without divine help, who feel no need of the blood of Christ, are betrayed into grievous sins. If they do not gladly, gratefully, accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from sin's terrible thralldom. There must be repentance toward God and faith in our Lord Jesus Christ. This is the only way to secure excellence of character, the only path to divine favor. {ST, September 11, 1884 par. 4} [ST, September 11, 1884 par. 5] The Lord assured Cain that if he did well, he should be accepted. But instead of heeding the counsel of God, he chose to take his own course, to follow the promptings of his sinful heart, and the result is before us. Let the youth consider that none of their ways or purposes are hidden from the eye of Jehovah. He is not ignorant of their self-will and self-sufficiency. He marks their course in despising the blood of the covenant that has been provided for their sanctification and redemption. {ST, September 11, 1884 par. 5} [ST, September 11, 1884 par. 6] Young friends, wherever you are and whatever you do, remember, "Thou God seest me." No part of your conduct escapes observation. You cannot hide your ways from the Most High. Human laws, though sometimes severe, are often transgressed without detection, and hence with impunity. But it is not so with the law of God. The deepest midnight is no cover to the guilty one. He may think himself alone; but the very motives of his heart are open to divine inspection. Every action, every word, every thought, is as distinctly marked as though there were only one individual in the entire universe, and the attention of Heaven were centered on his deportment. {ST, September 11, 1884 par. 6} [ST, September 11, 1884 par. 7] Says the patriarch Job, "When I consider, I am afraid of Him." The more we reflect, the more awful God appears. Surely you are not acquainted with him as you ought to be. If you had an abiding sense of his presence, you would fear to offend a just and holy God, and there would be a restraint upon wickedness. Consider that the Judge of all the earth, who is to decide your destiny for eternity, has an accurate knowledge of your daily life. How can you violate his precepts? How can you make light of his authority? {ST, September 11, 1884 par. 7} [ST, September 11, 1884 par. 8] Those who are quieting a guilty conscience with the thought that they can change a course of evil when they choose, that they can trifle with the invitations of mercy, and yet be again and again impressed, take this course at their peril. They think that after doing despite to the Spirit of grace, after casting all their influence on the side of the great rebel, in a moment of terrible extremity, when danger compasses them about, they will change captains. But this is not so easily done. The experience, the education, the discipline, of a lifetime of sinful indulgence, has so thoroughly moulded the character that they cannot then receive the image of Jesus. A long life has given in its testimony. Had no light shone upon their pathway, had they not been warned, entreated, and prayed for by God's messengers, the case would be different. Mercy would interpose, and give them another opportunity to accept her overtures; but after light has been rejected and despised, the other opportunity does not always come. {ST, September 11, 1884 par. 8} [ST, September 11, 1884 par. 9] There is a power in impenitence and rebellion which can be accounted for only on the supposition that it is supernatural. Satan imbues his willing subjects with his own spirit. He works through deception; he promises them the desire of their heart; but they find no rest, no peace, no joy, in the path of transgression. {ST, September 11, 1884 par. 9} [ST, September 11, 1884 par. 10] You who are slighting the offers of mercy, let consideration come in, and scatter the delusions which have gathered about your soul. Think of the long array of figures that is accumulating against you in the books of Heaven; for there is an unerring record kept of the impieties of nations, of families, of individuals. God may bear long while the account goes on, and calls to repentance and offers of pardon may be given; yet a time will come when the account will be full, and divine patience will be exercised no longer. Then the signal will be given for the wrath of offended justice to be poured out, for judgment to be executed. {ST, September 11, 1884 par. 10} [ST, September 11, 1884 par. 11] The impenitent sometimes comfort themselves by saying of professed Christians, "I am as good as they are. They are no more self-denying, sober, or circumspect in their conduct than I am. They love pleasure and self-indulgence just as well as I do." These poor souls entrench themselves here, making the faults of Christians an excuse for their neglect of duty. But if they are so well acquainted with the life and character that Christians should develop, let them come over on the side of Christ, and give these stumbling-blocks a correct example. Come, you who accuse others, and show them how closely you can imitate the Pattern. Show them that you can walk firmly, making straight paths for your feet. {ST, September 11, 1884 par. 11} [ST, September 11, 1884 par. 12] The sins and defects of others do not excuse any one; for the Lord has not given us an erring, human pattern. The spotless Son of God has been given as a model; and those who complain of bad examples in professed Christians, are the ones who should show better lives and purer examples. If they know so well what a Christian should be, they will be of those who knew their Master's will, and did it not; and they will be beaten with many stripes. {ST, September 11, 1884 par. 12} [ST, September 11, 1884 par. 13] Martin Luther lived for years a life of severe exaction and penance, thinking he could thus purchase the favor of God. And when Christ was presented to him as the sinner's friend and advocate, a Saviour who so loved man that he gave his precious life to save him, the thought that this salvation was a free gift, not to be purchased by tedious journeys, long and rigorous fasts, or by scourging the body, seemed too great for him to comprehend. He need no longer invoke all the saints to plead with Christ in his behalf. How eagerly his thirsty soul drank in the precious draught! His hand tremblingly grasped the promises of God. He accepted Jesus as his Saviour, who would pardon and redeem his soul. He could exclaim: -- {ST, September 11, 1884 par. 13} [ST, September 11, 1884 par. 14] "Thou art our wisdom, and we are never wise until thou art our teacher. Our ears are deaf to every voice but thine. The voice of the world and the voice of false teachers may fill the outward ear; but we must henceforth listen only to the voice that speaks within. Oh, come, thou precious Holy One, and with us ever stay. Let us become acquainted with thee, and hold thee ever in the strong embrace of perfect love. Thou art the only desire of my soul, the one altogether lovely. Without thee we could not enter Heaven." {ST, September 11, 1884 par. 14} [ST, September 11, 1884 par. 15] We may have a similar experience, only richer and more abundant; for we have increased light. But many who ought to have gained a valuable Christian experience stand where they did years ago. Christ is not honored when his professed followers compare themselves among themselves, and excuse their defects because some one else has ventured to commit sin. {ST, September 11, 1884 par. 15} [ST, September 11, 1884 par. 16] The young are apt to conclude that not much responsibility, care-taking, or burden-bearing is expected of them. But the obligation to reach the Bible standard rests upon every one. The light which shines in privileges and opportunities, in the ministry of the word, in counsels, warnings, and reproof, will perfect character or condemn the careless. The light is to be cherished by the young as well as by those who are older. Who will now take a position for God in contrast to the ease-loving and self-indulgent ones? Who will be light-bearers for God? The youth can do good work in laboring to save souls. They can reach their young associates when those who are older cannot, and God holds them accountable for the use they make of the talents intrusted to them. Let those who claim to be sons and daughters of God aim at a higher standard. Let them use every faculty God has given them. Let them glorify him by correctly representing the religion of the Bible. {ST, September 11, 1884 par. 16} [ST, September 11, 1884 par. 17] "Remember now thy Creator in the days of thy youth." Jesus wants the service of those who have the dew of youth upon them. He wants them to be heirs of immortality. They may grow up into a noble manhood and womanhood, notwithstanding the moral pollutions that abound, and that corrupt so many of the youth at an early age. There is no happiness or safety but in the fear of the Lord. Young friends, morning and evening let your prayers go up from unfeigned lips that the Holy Spirit may take possession of your hearts and keep you from the seductive influences of the world. Work for Jesus; stand up for Jesus; and he will stand up for you in the day of God's vengeance. - {ST, September 11, 1884 par. 17} [ST, September 18, 1884 par. 1] September 18, 1884 The True Object of Education. - By Mrs. E. G. White. - The true object of education should be constantly kept in view. God has intrusted to each one capacities and powers, that they may be returned to him enlarged and improved. His gifts are granted to us to be used to the utmost. He requires every one to attain the highest possible degree of usefulness. All the talents that we possess, whether of mental capacity, money, or influence, are of God, so that in dedicating them to his service we may say with David, "All things come of thee, and of thine own have we given thee." {ST, September 18, 1884 par. 1} [ST, September 18, 1884 par. 2] Dear young friends, what is your aim in life? Are you ambitious for education that you may one day have a name and position in the world? Have you thoughts that you dare not express, that you may one day stand upon the summit of intellectual greatness; that you may sit in deliberative and legislative councils, and help to enact laws for the nation? There is nothing wrong in lofty aspirations. You may every one of you make your mark. You should be content with no mean attainments. Aim high, and spare no pains to reach the standard. {ST, September 18, 1884 par. 2} [ST, September 18, 1884 par. 3] But remember that the "fear of the Lord is the beginning of wisdom," and lies at the foundation of all true greatness. Integrity, unswerving integrity, is the principle that you need to carry with you into all the relations of life. Balanced by religious principle, you may climb to any height you please. We would be glad to see you rising to a noble elevation. Jesus loves the precious youth, and he is not pleased to see them grow up with uncultivated, undeveloped talents. They may become men and women of firm principle, fitted to be intrusted with high responsibilities, and to this end they may lawfully strain every nerve. {ST, September 18, 1884 par. 3} [ST, September 18, 1884 par. 4] Let none commit so great a crime as to pervert their God-given powers to do evil and destroy others. There are gifted men who use their ability to spread moral ruin and corruption; but all such are sowing seed which will produce a harvest that they will not care to reap. It is a fearful thing to scatter blight and woe instead of blessing in society. It is also a fearful thing to fold in a napkin the talent intrusted to us, and hide it away in the world; for this is casting away the crown of life. God claims our service. There are responsibilities for every one to bear; and we can fulfill life's grand mission only when these responsibilities are fully accepted, and faithfully and conscientiously discharged. {ST, September 18, 1884 par. 4} [ST, September 18, 1884 par. 5] Says the wise man, "Remember thy Creator in the days of thy youth." But do not for a moment suppose that religion will make you sad and gloomy. Never lose sight of the fact that Jesus is a well-spring of joy. He takes no pleasure in the misery of human beings, but loves to see them happy. Religion will not block up the way to success; it does not obliterate or even weaken a single faculty. It in no way incapacitates you for the enjoyment of any real happiness; it is not designed to lessen your interest in life, or to make you indifferent to the claims of friends and society. {ST, September 18, 1884 par. 5} [ST, September 18, 1884 par. 6] "The entrance of thy word giveth light; it giveth understanding to the simple," is the testimony of the psalmist. As an educating power the Bible is without a rival. The study of the Scriptures will ennoble every thought, feeling, and aspiration, as the study of no other book can. Nothing else will so impart freshness and vigor to all the faculties. The mind gradually adapts itself to the subjects upon which it is trained to dwell. If occupied with commonplace matters only, it will become dwarfed and enfeebled. If never required to grapple with difficult problems, or tasked to comprehend important truths, it will, after a time, almost lose the power of growth. {ST, September 18, 1884 par. 6} [ST, September 18, 1884 par. 7] The Bible is the most comprehensive and the most instructive history which men possess. It came fresh from the fountain of eternal truth, and a divine hand has preserved its purity through all the ages. Its bright rays shine into the far-distant past, where human research seeks vainly to penetrate. In God's word alone do we find an authentic account of the creation. Here we behold the power that laid the foundation of the earth, and that stretched out the heavens. Here only can we find a history of our race, unsullied by human prejudice or human pride. {ST, September 18, 1884 par. 7} [ST, September 18, 1884 par. 8] In the word of God the mind finds subject for the deepest thought, the loftiest aspiration. Here we may hold communion with patriarchs and prophets, and listen to the voice of the Eternal as he speaks with men. Here we behold the Majesty of Heaven as he humbled himself to become our substitute and surety, to cope single-handed with the powers of darkness, and to gain the victory in our behalf. A reverent contemplation of the themes brought to view in the word of God, cannot fail to soften, purify, and ennoble the heart, and, at the same time, to inspire the mind with new strength and energy. {ST, September 18, 1884 par. 8} [ST, September 18, 1884 par. 9] This sacred word is the will of God revealed to men. Here we learn what God expects of the beings formed in his image. Here we learn how to improve the present life, and how to secure the future life. No other book can satisfy the questionings of the mind and the cravings of the heart. By obtaining a knowledge of God's word, and giving heed thereto, men may rise from the lowest depths of ignorance and degradation, to become sons of God, associates of sinless angels. {ST, September 18, 1884 par. 9} [ST, September 18, 1884 par. 10] A clear conception of what God is, and what he requires us to be, will give us humble views of self. He who studies aright the sacred word, will learn that human intellect is not omnipotent; that, without the help which none but God can give, human strength and wisdom are but weakness and ignorance. {ST, September 18, 1884 par. 10} [ST, September 18, 1884 par. 11] This is the education so much needed at the present time. In an age like ours, in which iniquity abounds, and God's character and his law are alike regarded with contempt, special care must be taken to teach the youth to study, and to reverence and obey, the divine will as revealed to man. The fear of the Lord is fading from the minds of our youth because of their neglect of Bible study. {ST, September 18, 1884 par. 11} [ST, September 18, 1884 par. 12] With Daniel, the fear of the Lord was the beginning of wisdom. He was placed in a position where temptation was strong. In kings' courts, dissipation was on every side; selfish indulgence, intemperance, and gluttony were the order of each day. Daniel could join in the debilitating, corrupting practices of the courtiers, or he could resist the influences that tended downward. He chose the latter course. He would not even defile himself with the king's meat, or with the wine that he drank. The Lord was pleased with the course that Daniel pursued. He was greatly beloved and honored of Heaven; to him the God of wisdom gave skill in the learning of the Chaldeans, and understanding in all visions and dreams. {ST, September 18, 1884 par. 12} [ST, September 18, 1884 par. 13] If the youth who attend our various educational institutions would discard unprofitable amusements and indulgence of appetite, their minds would be clear for the pursuit of knowledge. If they would be firm for the right, and would not associate with those who walk in the paths of sin, like Daniel they would enjoy the favor of God. They would thus gain a moral power that would enable them to remain unmoved when assailed by temptation. It requires a continual struggle to be constantly on the alert to resist evil; but it pays to obtain one victory after another over self and the powers of darkness. {ST, September 18, 1884 par. 13} [ST, September 18, 1884 par. 14] A spotless character is as precious as the gold of Ophir. None can rise to an honorable eminence without pure, unsullied virtue. But noble aspirations and the love of righteousness are not inherited. Character cannot be bought; it must be formed by daily efforts to resist temptation. The formation of a right character is the work of a lifetime, and must be the result of individual effort. Friends may encourage you, dear youth; but they cannot do the work for you. Wishing, sighing, dreaming, will never make you great or good. You must climb. Gird up the loins of your mind, and go to work with all the strong powers of your will. It is the wise improvement of your opportunities, the cultivation of your God-given talents, that will make you men and women that can be approved of God and a blessing to society. Let your standard be high, and with indomitable energy press to the mark. {ST, September 18, 1884 par. 14} [ST, September 18, 1884 par. 15] The fear of the Lord is the very foundation of all progress. Your intellectual and moral faculties are God's gifts, talents intrusted to you; and you are not at liberty to let them lie dormant for want of proper cultivation, or be crippled and dwarfed for lack of exercise. It is for you to determine whether or not the weighty responsibilities that rest upon you shall be faithfully met, whether or not your efforts shall be well-directed and your best. - {ST, September 18, 1884 par. 15} [ST, October 2, 1884 par. 1] October 2, 1884 Happy and Unhappy Homes. - By Mrs. E. G. White. - Many are unhappy in their home life because they are trying so hard to keep up appearances. They expend large sums of money, and labor unremittingly, that they may make a display, and gain the praise of their associates,--those who really care nothing for them or their prosperity. One article after another is considered indispensable to the household appointments, until many expensive additions are made, that, while they please the eye and gratify pride and ambition, do not in the least increase the comfort of the family. And yet these things have taxed the strength and patience, and consumed valuable time which should have been given to the service of the Lord. {ST, October 2, 1884 par. 1} [ST, October 2, 1884 par. 2] The precious grace of God is made secondary to matters of no real importance; and many, while collecting material for enjoyment, lose the capacity for happiness. They find that their possessions fail to give the satisfaction they had hoped to derive from them. This endless round of labor, this unceasing anxiety to embellish the home for visitors and strangers to admire, never pays for the time and means thus expended. It is placing upon the neck a yoke of bondage grievous to be borne. {ST, October 2, 1884 par. 2} [ST, October 2, 1884 par. 3] Four walls and costly furniture, velvet carpets, elegant mirrors, and fine pictures, do not make a "home" if sympathy and love are wanting. That sacred word does not belong to the glittering mansion where the joys of domestic life are unknown. There are spacious parlors closed from the sweet sunshine and life-giving air, for fear these choicest gifts of Heaven might tarnish the furniture and fade the carpets. These rooms are sunless and damp, unlighted and unheated save when visitors are to be entertained. Then the doors are thrown open, and the beautiful rooms, too fine for the use and comfort of the family, are devoted to unsympathizing acquaintances. {ST, October 2, 1884 par. 3} [ST, October 2, 1884 par. 4] These rooms are altogether too precious for every-day use; above all, the children must be strictly excluded from their precincts, for fear of soiling the furniture or the curtains. In fact, the comfort and welfare of the children are the last things thought of in such a home. They are neglected by the mother, whose whole time is devoted to keeping up appearances and meeting the claims of fashionable society. Their minds are untrained, they acquire bad habits, and become restless and dissatisfied. Finding no pleasure in their own homes, but only uncomfortable restrictions, they break away from the family circle as soon as possible. They launch out into the great world with little reluctance, unrestrained by home influence, and the tender counsel of the hearth-stone. {ST, October 2, 1884 par. 4} [ST, October 2, 1884 par. 5] How different is it in the Christian home, where the mother is attentive to the wants of husband and children, and takes pleasure in the performance of her sweet home duties; where the father co-operates in all her efforts to make home happy, and to lay the foundation of a good Christian character by training the children in the way they should go. Such parents, while they win the affections of their children by their sympathy and tender care, will yet be firm and decided in their government, and will guard them with jealous care. They will exhort, reprove, and counsel their children when they rise up, and when they sit down; when they go out, and when they come in. It will be "line upon line, precept upon precept; here a little, and there a little." In such homes angels will love to linger; and who can tell what an influence for good shall go out from them? {ST, October 2, 1884 par. 5} [ST, October 2, 1884 par. 6] It does not require costly surroundings and expensive furniture to make children contented and happy in their homes; but it is necessary that the parents give them tender love and careful attention. Parents should by their example encourage the formation of habits of simplicity, and draw their children away from an artificial to a natural life. Gentle manners, cheerful conversation, and loving acts will bind the hearts of children to their parents by the silken cords of affection, and will do more to make home attractive then the rarest ornaments that can be bought for gold. {ST, October 2, 1884 par. 6} [ST, October 2, 1884 par. 7] There are but few true fathers and mothers in this age of the world, and this is owing more to the artificial lives that are so generally led than to any other cause. There should be less anxiety for external appearances, but more earnest effort to secure practical comfort in every room throughout the house. Less parade in the parlor, and more time devoted to the training of the children, to the preparation of simple, wholesome food, and to the general economy and comfort of the household, would make happy hearts and pleasant faces in the home. There are many who should live less for the outside world, and more for the members of their own family circle. There should be less display of superficial politeness and affection toward strangers and visitors, and more of the courtesy that springs from genuine love and sympathy toward the dear ones of our own firesides. {ST, October 2, 1884 par. 7} [ST, October 2, 1884 par. 8] The very best part of the house, the sunniest and most inviting rooms, and the most comfortable furniture, should be in daily use by those who really live in the house. This will make home attractive to the inmates, and also to that class of friends who really care for us, whom we could benefit, and by whom we could be benefited. But those guests who are attracted to us by the prospect of sumptuous dinners and an extravagant luxury of style, are not the ones whose companionship will improve our minds and hearts. We have no moral right to spend our time and means in entertaining such visitors, while our precious, God-given children are suffering gross neglect. {ST, October 2, 1884 par. 8} [ST, October 2, 1884 par. 9] But it is so flattering to the pride of some persons to exhibit a certain extravagant and fashionable style of living for the benefit of occasional guests, that they are willing to sacrifice the peace and comfort of the household for this empty gratification. The fine mansion, the costly furniture and ornaments, the toil in serving up dainty dishes to gratify the appetite, the expensive entertainments which swallow up money and time, and the dashing carriages designed more for show than comfort, bring no peaceful contentment. They have no connection with the real joys of life; they interfere with domestic quiet, and unfit the mind for the homely but pleasant duties of practical life. {ST, October 2, 1884 par. 9} [ST, October 2, 1884 par. 10] As these extravagances fail to satisfy their possessors, they blindly seek to remedy the failure by adding new luxuries, and plunging deeper into the whirlpool of fashionable society. But the inevitable result is greater dissatisfaction, and an increase of care and anxiety. Decorations of dress and houses do not make people happy; but the lowliest dwelling may be beautified, and the poorest family be made rich, by the possession of meekness, kindness and love. Pleasant voices, gentle manners, and sincere affection that finds expression in all the actions, together with industry, neatness, and economy, make even a hovel the happiest of homes. The Creator regards such a home with approbation; and the inmates, though they have not "that outward adorning of plaiting the hair, and of wearing of gold, and of putting on of apparel," have that which is far better.-- "the ornament of a meek and quiet spirit, which is in the sight of God of great price." {ST, October 2, 1884 par. 10} [ST, October 2, 1884 par. 11] "Godliness with contentment is great gain." It is "profitable unto all things, having promise of the life that now is, and of that which is to come." We should open our hearts and houses to the Lord. The restraint which his word imposes upon us is for our own interest. It increases the happiness of our families and of all about us. It refines the taste, sanctifies the judgment, and brings peace of mind, and in the end, everlasting life. {ST, October 2, 1884 par. 11} [ST, October 9, 1884 par. 1] October 9, 1884 The Benefits of Industry. - By Mrs. E. G. White. - Those who look upon work as a curse are cherishing a mistaken idea. God appointed labor as a blessing to man, to occupy his mind, to strengthen his body, and to develop his faculties. Adam toiled in the garden of Eden, and found it to be one of the pleasures of his holy existence to do so. And when, as the result of his disobedience, he was driven from his beautiful home, and was forced to struggle with a stubborn soil to gain his daily bread, that very labor, although far different from his pleasant occupation in the garden, was a protection against temptation, and a source of happiness. {ST, October 9, 1884 par. 1} [ST, October 9, 1884 par. 2] For thirty years Jesus was an inhabitant of Nazareth, and his life was one of patient industry. He walked the streets clad in the simple garb of a common laborer. He toiled up and down the mountain steeps, going to and returning from his humble work. He did not employ his divine power to lessen his burdens or to lighten his toil. He lived in a peasant's home; he mingled with the lowly, and shared their daily toil. His example shows us that it is man's duty to be industrious, that labor is honorable. {ST, October 9, 1884 par. 2} [ST, October 9, 1884 par. 3] The life of Jesus should encourage the poor and lowly to be contented with their lot. Honest labor has received the sanction of Heaven, and men and women may hold the closest communion with God, while occupying the humblest positions in life. Jesus was as faithfully fulfilling his mission when working at his humble trade as when he healed the sick or walked upon the storm-tossed waves of Galilee. {ST, October 9, 1884 par. 3} [ST, October 9, 1884 par. 4] Those who divorce religion from their worldly business are reproved by the example of Jesus. Although he could command the entire angel host, he dwelt among the hills of Nazareth, a simple carpenter, working for wages, and living a godly life. He called no attention to himself as a marked personage; yet his life is a lesson that mankind should copy to the end of time. It was a mystery to angels that Christ should condescend, not only to take upon himself humanity, but to assume its heaviest burdens and most humble occupations. But this he did that he might become like one of us; that he might be acquainted with the toil, the sorrows, and the fatigue of the children of men, and thus be better able to understand their privations and sympathize with their trials. {ST, October 9, 1884 par. 4} [ST, October 9, 1884 par. 5] The essential lesson of contented industry in the necessary duties of life, however humble, is yet to be learned by the greater portion of Christ's followers. Though there may be no human eye to examine our work, nor voice to praise or blame, it should be done just as well as though the Infinite One himself were personally to inspect it. We should be as faithful in the minor details of our business as we would in the larger affairs of life. {ST, October 9, 1884 par. 5} [ST, October 9, 1884 par. 6] Our varied trusts are proportioned to our various abilities. Where much is given, much will be required. God expects corresponding returns for the talents he has intrusted to his servants. It is not the greatness of the talents possessed that determines the reward, but the manner in which they are used, the degree of faithfulness with which life's duties are performed, whether those duties are great or small. Whoever does his work conscientiously and well, whether in the shop, in the field, or in the pulpit, will be rewarded according to the spirit in which he has worked. It requires more grace and discipline of character to work for God in the capacity of mechanic, merchant, lawyer, or farmer, carrying the precepts of Christianity into the ordinary pursuits of life, than to labor as a minister of Christ, where one's position is understood, and half its difficulties obviated by that very fact. It requires strong spiritual nerve and muscle to carry religion into the work-shop and business office, sanctifying the details of every-day life, and ordering every worldly transaction according to the Bible standard; but this is what God requires of his people. {ST, October 9, 1884 par. 6} [ST, October 9, 1884 par. 7] Judicious labor is a healthful tonic for the human race. It makes the feeble strong, the poor rich, and the wretched happy. Idleness is the greatest curse that can fall upon man, for vice and crime follow in its train. Satan lies in ambush, ready to destroy those who are unguarded, whose leisure gives him opportunity to insinuate himself into their favor under some attractive disguise. He is never more successful than when he comes to men in their idle hours. {ST, October 9, 1884 par. 7} [ST, October 9, 1884 par. 8] Among the evils resulting from wealth, one of the greatest is the fashionable idea that work is degrading. Says the prophet Ezekiel, "Behold, this was the iniquity of thy sister Sodom; pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy." Here are presented before us the terrible results of idleness, which enfeebles the mind, debases the soul, and perverts the understanding, making a curse of that which was given as a blessing. {ST, October 9, 1884 par. 8} [ST, October 9, 1884 par. 9] The glory and joy of life are found only by the working man or woman. Labor brings its own reward, and the rest is sweet that is purchased by the fatigue of a well-spent day. But there is a self-imposed toil that is utterly unsatisfying and injurious. It is that which gratifies unsanctified ambition, which seeks display or notoriety. Pride of appearance or the love of possession leads many to carry to excess that which is in itself lawful,--to devote the entire strength of body and mind to those interests which should occupy but a small portion of their time. They bend every energy to the acquisition of wealth or honor; they make all other objects secondary to this; they toil unceasingly for years to accomplish their purpose; yet when the goal is reached, the coveted prize secured, it turns to ashes in their grasp; it is a shadow, a delusion. They have given their lives for that which profiteth not. {ST, October 9, 1884 par. 9} [ST, October 9, 1884 par. 10] God is watching the character we develop in our daily lives, weighing our moral worth. Those who ignore the claims of God in their business life, as carpenters, lawyers, or merchants, are unfaithful in matters of eternal interest, since it is the life that indicates the spiritual advancement, and registers upon the books of Heaven the unchangeable figures of the future. Those who are unfaithful in little things, cannot be intrusted with the true riches of the kingdom. Yet all the lawful pursuits of life may be safely followed, if the spirit is kept free from selfish hopes and the contamination of deceit and envy. The business life of the Christian should be marked with the same purity that held sway in the work-shop of the holy Nazarene. It is the working man or woman who sees something great or good in life, and who is willing to bear its responsibilities with faith and hope. {ST, October 9, 1884 par. 10} [ST, October 9, 1884 par. 11] God designed that all should be workers. The toiling beast of burden answers the purpose of its creation better than does the indolent man, who does not develop his physical and mental powers, but neglects the tasks which God has set for him to do. In the cause of reform the indolence of the many necessitates the overwork of the few earnest and devoted laborers. Because these are allowed to do the work of others in addition to their own, they often fail beneath the burden. But though the path of the Christian reformer may be hard and narrow, it is honored by the footprints of the Redeemer, and he is safe who follows in that sacred way. {ST, October 9, 1884 par. 11} [ST, October 9, 1884 par. 12] The angels are workers; they are ministers of God to the children of men. Those slothful spirits who look forward to a Heaven of inaction will be disappointed; for the economy of the Creator prepares no place for the gratification of sinful indolence. But to the weary and heavy-laden, rest is promised. It is the faithful servant who will be welcomed from his labors into the joy of his Lord. He will lay off his armor with rejoicing, and forget the noise of battle in the glorious rest prepared for those who conquer through the cross of Calvary. - {ST, October 9, 1884 par. 12} [ST, October 23, 1884 par. 1] October 23, 1884 Health and Religion. - By Mrs. E. G. White. - The wise man says that wisdom's "ways are ways of pleasantness, and all her paths are peace." Many cherish the impression that devotion to God is detrimental to health and to cheerful happiness in the social relations of life. But those who walk in the path of wisdom and holiness find that "godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." They are alive to the enjoyment of life's real pleasures, while they are not troubled with vain regrets over misspent hours, nor with gloom or horror of mind, as the worldling too often is when not diverted by some exciting amusement. {ST, October 23, 1884 par. 1} [ST, October 23, 1884 par. 2] It is true that there are many professing Christians who have diseased imaginations, and do not correctly represent the religion of the Bible. They are ever walking under a cloud. They seem to think it a virtue to complain of depression of spirits, great trials, and severe conflicts. This course is not in accordance with the words of the Saviour, "Let your light so shine before men. that they may see your good works, and glorify your Father which is in Heaven." It is the duty of all to walk in the light, and to cultivate habitual cheerfulness of mind, that they may reflect light rather than gloom and darkness. {ST, October 23, 1884 par. 2} [ST, October 23, 1884 par. 3] Godliness does not conflict with the laws of health, but is in harmony with them. Had men ever been obedient to the law of ten commandments, had they carried out in their lives the principles of these ten precepts, the curse of disease that now floods the world would not be. Men may teach that trifling amusements are necessary to keep the mind above despondency. The mind may indeed be thus diverted for the time being; but after the excitement is over, calm reflection comes. Conscience arouses, and makes her voice heard, saying, "This is not the way to obtain health or true happiness." {ST, October 23, 1884 par. 3} [ST, October 23, 1884 par. 4] There are many amusements that excite the mind, but depression is sure to follow. Other modes of recreation are innocent and healthful; but useful labor that affords physical exercise will often have a more beneficial influence upon the mind, while at the same time it will strengthen the muscles, improve the circulation, and prove a powerful agent in the recovery of health. {ST, October 23, 1884 par. 4} [ST, October 23, 1884 par. 5] "What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open to their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. {ST, October 23, 1884 par. 5} [ST, October 23, 1884 par. 6] The consciousness of right-doing is the best medicine for diseased bodies and minds. The special blessing of God resting upon the receiver, is health and strength. One whose mind is quiet and satisfied in God is on the highway to health. To have the consciousness that the eye of the Lord is upon us, and that his ear is open to our prayers, is a satisfaction indeed. To know that we have a never-failing Friend to whom we can confide all the secrets of the soul, is a happiness which words can never express. Those whose moral faculties are clouded by disease are not the ones to rightly represent the Christian life or the beauties of holiness. They are too often in the fire of fanaticism, or the water of cold indifference or stolid gloom. {ST, October 23, 1884 par. 6} [ST, October 23, 1884 par. 7] Those who do not feel that it is a religious duty to discipline the mind to dwell upon cheerful subjects, will usually be found at one of two extremes: they will be elated by a continual round of exciting amusements, indulging in frivolous conversation, laughing, and joking, or they will be depressed, having great trials and mental conflicts, which they think but few have ever experienced or can understand. These persons may profess Christianity, but they deceive their own souls. They have not the genuine article. {ST, October 23, 1884 par. 7} [ST, October 23, 1884 par. 8] Many have a self-complacent feeling. They flatter themselves that if they had an opportunity, or were more favorably situated, they could and would do some great work. These persons do not view things from a correct standpoint. Their imagination is diseased. Day-dreaming, castle-building, has unfitted them for usefulness. They have lived in an imaginary world, have been imaginary martyrs, and are imaginary Christians. There is nothing real and substantial in their character. Persons of this class sometimes think that they have an exquisite delicacy of organization, a refined and sympathetic nature, which must be recognized and responded to by others. They put on an appearance of languor and indolent ease, and frequently think that they are not appreciated. Their sickly fancies do not help themselves or others. Appropriate labor, the healthy exercise of all their powers, would withdraw their thoughts from themselves. {ST, October 23, 1884 par. 8} [ST, October 23, 1884 par. 9] Some are naturally devotional; but much of their life has been wasted in dreaming of doing some great work in the future, while present duties, though they may be small, are neglected. They have been unfaithful. If they would train their minds to dwell upon themes which have nothing to do with self, they might yet be useful; but the Lord will not commit to their trust any greater work until the duty nearest them has been seen and performed with a ready, cheerful will. Unless the heart is put into the work, it will drag heavily. The Lord tests our ability and faithfulness by giving us small duties first. If we turn from these with dissatisfaction and murmuring, no more will be given us; but when we cheerfully take up the small duties that lie in our pathway, and do them well, higher and greater responsibilities will be intrusted to us. {ST, October 23, 1884 par. 9} [ST, October 23, 1884 par. 10] God gives liberally, and he expects corresponding returns. The talents intrusted to our keeping are not to be squandered, but to be used to good purpose, that, at his coming, the Master may receive his own with usury. These talents are not distributed indiscriminately. God dispenses his sacred trusts according to the powers and capacities of his servants, and thus has given to "every man his work." When their fidelity has been proved, their wise stewardship is evidence that they can be intrusted with the true riches, even the gift of everlasting life. {ST, October 23, 1884 par. 10} [ST, October 23, 1884 par. 11] Despondent feelings are frequently the result of too much leisure. The hands and mind should be occupied in useful labor, lightening the burdens of others; and those who are thus employed will benefit themselves also. Idleness gives time to brood over imaginary sorrows; and frequently those who do not have real hardships and trials, will borrow them from the future. {ST, October 23, 1884 par. 11} [ST, October 23, 1884 par. 12] There is much deception carried on under the cover of religion. Passion controls the minds of many who have become depraved in thought and feeling in consequence of "pride, fullness of bread, and abundance of idleness." These deceived souls flatter themselves that they are spiritually minded and especially consecrated, when their religious experience consists in a sickly sentimentalism rather than in purity, true goodness, and humiliation of self. The mind should be drawn away from self; its powers should be exercised in devising means to make others happier and better. "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." {ST, October 23, 1884 par. 12} [ST, October 23, 1884 par. 13] True religion ennobles the mind, refines the taste, sanctifies the judgment, and makes its possessor a partaker of the purity and the holiness of Heaven. It brings angels near, and separates us more and more from the spirit and influence of the world. It enters into all the acts and relations of life, and gives us the "spirit of a sound mind," and the result is happiness and peace. {ST, October 23, 1884 par. 13} [ST, October 23, 1884 par. 14] Said the apostle Paul to his Philippian brethren, "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Adopt this as the rule of life. "Be careful for nothing; but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." - {ST, October 23, 1884 par. 14} [ST, November 6, 1884 par. 1] November 6, 1884 Science Falsely So Called. - By Mrs. E. G. White. - In these days when skepticism and infidelity so often appear in a scientific garb, we need to be guarded on every hand. Through this means our great adversary is deceiving thousands, and leading them captive according to his will. The advantage he takes of the sciences, sciences which pertain to the human mind, is tremendous. Here, serpent-like, he imperceptibly creeps in to corrupt the work of God. {ST, November 6, 1884 par. 1} [ST, November 6, 1884 par. 2] This entering in of Satan through the sciences is well devised. Through the channel of phrenology, psychology, and mesmerism, he comes more directly to the people of this generation, and works with that power which is to characterize his efforts near the close of probation. The minds of thousands have thus been poisoned, and led into infidelity. While it is believed that one human mind so wonderfully affects another, Satan, who is ready to press every advantage, insinuates himself, and works on the right hand and on the left. And while those who are devoted to these sciences, laud them to the heavens because of the great and good works which they affirm are wrought by them, they little know what a power for evil they are cherishing; but it is a power which will yet work with all signs and lying wonders,--with all deceivableness of unrighteousness. Mark the influence of these sciences, dear reader; for the conflict between Christ and Satan is not yet ended. {ST, November 6, 1884 par. 2} [ST, November 6, 1884 par. 3] If Satan were to make an open and bold attack upon Christianity, it would bring the Christian at once to the feet of his mighty Deliverer, who alone could put the adversary to flight. He does not generally do this. He is artful, and knows that the most effectual way for him to accomplish his designs is to come to poor, fallen man in the form of an angel of light. In this disguise he works upon the mind to allure from the safe and right path. He has ever been ambitious to counterfeit the work of Christ, and establish his own power and claims. He leads deceived mortals to account for the works and miracles of Christ upon scientific principles; he makes them appear as the result of human skill and power. In many minds he will thus eventually destroy all true faith in Christ as the Messiah, the Son of God. {ST, November 6, 1884 par. 3} [ST, November 6, 1884 par. 4] Satan worked in a similar manner when through Moses the power of God was manifested in Egypt. He well knew that Moses was chosen of God to break the yoke of bondage from off the children of Israel; and he also knew that in this work Moses was a type of Christ, who was to come to break the reign of sin over the human family, and to deliver those who were captives to its power. He was aware that when Christ should appear, mighty works and miracles would be wrought by him, that the world might know that the Father had sent him. He trembled for his power. He resolved to accomplish a work which should answer a twofold purpose,--(1) To destroy the influence of Moses as the servant of God, by using his agents to counterfeit the true work of God; (2) To exert an influence by his work through the magicians which would reach down through all ages, and in many minds destroy true faith in the mighty miracles to be performed by Christ when he should come to this world. {ST, November 6, 1884 par. 4} [ST, November 6, 1884 par. 5] It was the power of God, and no human influence or power possessed by Moses, that produced those miracles wrought before Pharaoh. Those signs and wonders were designed to convince Pharaoh that the great "I AM" had sent Moses, and that it was the duty of the king to let Israel go that they might serve the living God. Pharaoh called for the magicians to work with their enchantments. They also showed signs and wonders; for they wrought not by their own science alone, but by the power of their god, the devil, who through them ingeniously carried out his deceptive work. Yet even here the power of God was shown to be superior to that of Satan; for the magicians were unable to perform all the miracles which God wrought through Moses. Only a few of them could they do. The magicians' rods did become serpents, but Aaron's rod swallowed them up. And when they sought to produce lice, and could not, they were compelled to acknowledge even to Pharaoh, "This is the finger of God." {ST, November 6, 1884 par. 5} [ST, November 6, 1884 par. 6] Satan was unwilling to have the children of Israel released from bondage that they might serve God. He wrought through the magicians in a manner to harden the heart of the tyrant against the miraculous manifestations of God's power. He also thought to stagger the faith of Moses and Aaron in the divine origin of their mission, and then his instruments would prevail. But after the magicians had failed to produce the plague of lice, they could no more imitate Moses and Aaron. God would not suffer Satanic deception to proceed further. His controlling power cut off the channel through which Satan worked, and even the instruments through whom Satan wrought so wonderfully could not save themselves from the plagues. We read: "The magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians." {ST, November 6, 1884 par. 6} [ST, November 6, 1884 par. 7] When Christ came to earth, Satan renewed his attack. He came to the Saviour in the wilderness in the form of a beautiful young man,--more like a monarch than a fallen angel,--with Scripture in his mouth. Said he, "It is written." He spread the world before Christ in the most attractive light, and intimated to him that he need not endure so much suffering to gain its kingdoms; Satan would yield all his claims if Christ would but worship him. {ST, November 6, 1884 par. 7} [ST, November 6, 1884 par. 8] Satan was dissatisfied in Heaven because he could not be first and highest in command, equal with the Father, exalted above Christ. In the wilderness he hoped to gain advantage through the weakness and suffering of Christ, and obtain from him that homage which he could not win in Heaven. Could he have succeeded, then the plan of salvation would have failed, and mankind would have been plunged in hopeless misery. But Jesus yielded not to the suggestion of the tempter for a moment; on the contrary, he asserted his superior power by bidding him, "Get thee hence." Satan was baffled. He then turned his attention to accomplishing his purpose in another way,--by winning from the human race that honor which was refused him in Heaven, and by Jesus on earth; and here he has been only too successful. {ST, November 6, 1884 par. 8} [ST, November 6, 1884 par. 9] The plan of redemption was not defeated. The dear price has been paid for man's ransom. And now our great adversary seeks to tear away the foundation of the Christian's hope, by turning men's minds into such a channel that they may not be benefited through the great sacrifice offered. He leads them to believe that they can do very well without an atonement; that they need not depend upon a crucified and risen Saviour; that their own merits will entitle them to God's favor. And then he destroys confidence in the Bible, well knowing that if he succeeds here, and faith in the detector which places a mark upon himself is destroyed, there are no bounds to the victories he may gain. {ST, November 6, 1884 par. 9} [ST, November 6, 1884 par. 10] If the tempter can so deceive the human mind as to lead mortals to think that they possess the inherent power to perform great and good works, they cease to rely upon God. They acknowledge not a superior power. They give not God the glory which he claims, and which is due to his great and excellent Majesty. Satan's object is thus accomplished; and he exults that fallen men presumptuously exalt themselves, as he exalted himself in Heaven, and was cast out. He knows that if they take this course, their ruin is just as certain as was his own. {ST, November 6, 1884 par. 10} [ST, November 6, 1884 par. 11] Another means by which Satan seeks to separate the soul from God is to make man believe that prayer is but a useless form. He well knows how needful are meditation and prayer; and by his devices he would divert the mind from these important exercises, that the soul may not lean for help upon the mighty One, and obtain strength to resist his attacks. The prayer of faith is the great strength of the Christian, and will assuredly prevail. This is why Satan insinuates that we have no need of prayer. {ST, November 6, 1884 par. 11} [ST, November 6, 1884 par. 12] Neglect of prayer leads men to rely on their own strength, and opens the door to temptation. In many cases the imagination is captivated by scientific research, and men are flattered through the consciousness of their own powers. The sciences which treat of the human mind are very much exalted. They are good in their place; but they are seized upon by Satan as his powerful agents to deceive and destroy souls. His arts are accepted as from Heaven, and he thus receives the worship which suits him well. The world, which is supposed to be benefited so much by phrenology and animal magnetism, never was so corrupt as now. Through these sciences, virtue is destroyed, and the foundations of Spiritualism are laid. And thousands are conversing with, and receiving instructions from, this demon-god, and are acting according to his teachings, all the while supposing that they are obeying the voice of God through their dead friends. (Concluded next week.) - {ST, November 6, 1884 par. 12} [ST, November 13, 1884 par. 1] November 13, 1884 Science Falsely So Called - By Mrs. E. G. White. - (Concluded.) Says Paul, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." This scripture is especially applicable as a warning against modern Spiritualism. If the mind commences to run in the channel of phrenology and animal magnetism, it is almost sure to lose its balance. "Vain deceit" takes possession of the imagination. Many think there is such power in themselves that they do not realize their need of help from a higher power. Their principles and faith are "after the traditions of men, after the rudiments of the world, and not after Christ." Jesus has not taught them this. He does not direct the minds of men to themselves, but to God, the Creator of the universe, as the source of strength and wisdom. {ST, November 13, 1884 par. 1} [ST, November 13, 1884 par. 2] "Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." In this verse a special warning is given. The teachers of Spiritualism come in a pleasing, bewitching manner. Their object is to deceive, and those who listen to their fables are beguiled by the enemy of righteousness. When one is overcome by this fascinating influence, the mind is poisoned, and faith in Christ as the Son of God is destroyed. The victim of this sophistry is beguiled of his reward; for he is led to rely upon his own merits for salvation. Many exercise voluntary humility, are even willing to make sacrifices, to debase themselves, and to yield their minds to the belief of supreme nonsense. They receive the most absurd and erroneous ideas from those whom they believe to be their dead friends, now angels in a higher sphere; and their eyes are so blinded and their judgment so perverted that they see not the evil. {ST, November 13, 1884 par. 2} [ST, November 13, 1884 par. 3] Spiritualism is a most successful and fascinating delusion,--one that is calculated to take hold of the sympathies of those who have laid their loved ones in the grave. Evil angels come in the form of these loved ones; they relate incidents connected with their lives, and perform acts which they performed while living. In this way they lead persons to believe that their dead friends are angels, hovering about them and communing with them. These evil angels who assume to be dead friends, are regarded with a certain idolatry, and with many, what they may say has greater influence than the word of God. This holy word they entirely reject, or they select the vital portions which testify of Christ and point out the way to Heaven, and change these plain statements to suit their own corrupt nature and ruin souls. {ST, November 13, 1884 par. 3} [ST, November 13, 1884 par. 4] With due attention to the word of God, all may be convinced if they will of this soul-destroying delusion. That word declares in positive terms that "the dead know not anything." Ecclesiastes 9:5, 6: "For the living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun." The word of God expressly declares that the dead have no more a portion in anything that is done under the sun. Spiritualists say that the dead know everything that is done; that they communicate to their friends on earth, give valuable information, and perform wonders. "The dead praise not the Lord, neither any that go down into silence." Satan, transformed into an angel of light, works with all deceivableness of unrighteousness. He who could take up the Son of God, and place him upon a pinnacle of the temple, and again could take him up into an exceeding high mountain, and present before him the kingdoms of the world, can exercise his power upon the human family, who are far inferior in strength and wisdom to Jesus, even after he had taken upon himself man's nature. {ST, November 13, 1884 par. 4} [ST, November 13, 1884 par. 5] "Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind," says the apostle. Some tamper with Spiritualism to gratify their curiosity. They have no real faith in it, and would start back with horror at the thought of being mediums; yet they place themselves in a position where Satan can exercise his power upon them. They do not mean to enter deep into this work; but they know not what they are doing. They are venturing upon forbidden ground; and the mighty destroyer considers them his lawful prey, and exercises his power upon them against their will. They have yielded their mind to his control, and he holds them captives. Nothing can deliver these ensnared souls but the power of God in answer to the earnest prayers of his faithful followers. {ST, November 13, 1884 par. 5} [ST, November 13, 1884 par. 6] Satan cannot control minds unless they are yielded to him. But those who depart from the right are in serious danger. They separate themselves from God and from the watch-care of his angels; and the prince of darkness, who is ever upon the alert to destroy souls, begins to present to them his deceptions. Such are in the utmost peril. If they see the snare, and try to free themselves from it, it is not an easy matter. They have ventured on Satan's ground, and he claims them. He will not hesitate to engage all his energies, and call to his aid all his evil host, to wrest a single human being from the hand of Christ. Those who have tempted the devil to tempt them cannot free themselves from his power without making a desperate effort. But when they begin to work for themselves, angels of God, whom they have grieved, come to their rescue. Satan and his angels are unwilling to lose their prey, and the conflict is severe. But if those who have erred continue to plead, and in deep humility confess their wrongs, angels that excel in strength will prevail, and wrench them from the powers of darkness. {ST, November 13, 1884 par. 6} [ST, November 13, 1884 par. 7] The only safety now is in searching for the truth as it is revealed in the word of God, as we would search for hid treasure. The great and important truths for this time will prove as an anchor to hold God's people amid the perils of the last days. But the mass of mankind despise God's word, and prefer fables. They receive not the "love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie." {ST, November 13, 1884 par. 7} [ST, November 13, 1884 par. 8] The most licentious and corrupt are highly flattered by these spirits, which they believe to be the spirits of their dead friends, and the wicked and vile are vainly puffed up in their fleshly minds, "not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God." They deny Him who ministers strength to the body, that every member may increase with the increase of God, and each man become perfect in Christ Jesus. {ST, November 13, 1884 par. 8} [ST, November 13, 1884 par. 9] Vain philosophy! The members of the body are controlled by the head. Spiritualists lay aside the Head, and believe that all the members of the body must act out their nature, and that fixed laws will lead them on in a state of progression without a head. Said Jesus: "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." {ST, November 13, 1884 par. 9} [ST, November 13, 1884 par. 10] Christ is the source of our strength. He is the vine, we are the branches. We must receive nourishment from the Living Vine. Deprived of the strength and nourishment of that Vine, we are as members of the body without a head, just the condition that Satan wishes us to be in, that he may control us as he pleases. He works "with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie." Spiritualism is a lie. It is founded on the great original lie, "Thou shalt not surely die." {ST, November 13, 1884 par. 10} [ST, November 13, 1884 par. 11] Satan is Christ's personal enemy. He is the originator and leader of every species of rebellion in Heaven and on earth. His rage increases as the time to work grows shorter, and we do not realize his power. Evil angels are upon our track every moment. Are we prepared to resist them? Will not many souls be ensnared and taken? We should all now seek to arm ourselves for the contest in which we must soon engage; and the word of God is the only weapon which we can use successfully. That word, prayerfully studied and practically applied, will be our shield from Satan's delusive arts, and will bring us off conquerors through the blood of the Lamb. - {ST, November 13, 1884 par. 11} [ST, November 20, 1884 par. 1] November 20, 1884 The Right Use of Talents. - By Mrs. E. G. White. - A short time before Jesus entered Gethsemane to bear the sins of the world, he gave the memorable discourse recorded in the 24th and 25th chapters of Matthew, including the parable of the talents, given in chap. 25: 14-30. He was a partaker of our human nature, and was wearied with the work of the day. The Pharisees had pressed him into speaking on various subjects, while they watched his words, hoping to seize upon something whereby they might condemn him and vindicate themselves in their cruel purpose toward him; and he had exhausted his strength by prolonging his words of prediction and warning. His own words were, "I must work the works of him that sent me while it is day; the night cometh, when no man can work." {ST, November 20, 1884 par. 1} [ST, November 20, 1884 par. 2] The parable of the talents has a relation to that of the ten virgins, which preceded it. In the parable of the virgins, Jesus had presented events connected with his second coming, showing the duty of being in readiness, and waiting and watching for that great event; and in the parable of the talents he brought before his disciples in the most impressive manner the solemn, sacred duty of unselfish, vigilant labor in the cause of God. Jesus would teach us that it is not by a life of quiet, prayerful meditation alone that Christian character is perfected; something more is needed to give us a fitness for his second appearing. Neither does religion consist altogether in work; it is not necessary to be always busy, loaded down with cares and responsibilities, so that the cultivation of personal piety is neglected. Paul's exhortation to Timothy was to the point: "Take heed to thyself," and then "to the doctrine." Keep thyself in the love and fear of God, and then preach the word with all diligence. We are to be, "not slothful in business, fervent in spirit, serving the Lord." {ST, November 20, 1884 par. 2} [ST, November 20, 1884 par. 3] There are many whose religion consists in activities. They want to be engaged in, and have the credit of doing, some great work while the little graces that go to make up a lovely Christian character are entirely overlooked. The busy, bustling service, which gives the impression that one is doing some wonderful work, is not acceptable to God. It is a Jehu spirit, which says, "Come, see my zeal for the Lord." It is gratifying to self; it feeds a self-complacent feeling; but all the while the soul may be defiled with the plague-spot of unsubdued, uncontrolled selfishness. {ST, November 20, 1884 par. 3} [ST, November 20, 1884 par. 4] Jesus says, "I know thy works." It is indeed true that all our works are passing in review before God; then how careful should we be to have them such as will bear inspection,--honest, pure, and holy. We should be particular in self-examination, making sure that we have the oil of grace in our vessel with our lamps. We should maintain a living connection with God, that no Satanic spirit may be allowed to have a moulding influence upon our experience and mar our work. The Christian must represent Jesus by both being good and doing good. Then there will be a fragrance about the life, a loveliness of character, which will reveal the fact that he is a child of God, an heir of Heaven. {ST, November 20, 1884 par. 4} [ST, November 20, 1884 par. 5] The soul must be surrendered to God, submitted to be purified and made fit for the indwelling of his Holy Spirit. Unless the fountain be cleansed, the stream which issues from it will be impure; but if the fountain be pure, it cannot send forth bitter water. It is by cultivating meekness and lowliness, by performing kindly, thoughtful acts for others when no human eye can see and no human praise stimulate, by hiding self in Jesus, and letting his gentleness appear in the home-life, by exercising patience when provoked, giving a soft answer when tempted to be harsh, overbearing, and vindictive, that we leave the unmistakable impression on the minds of our children that father and mother are Christians. To be a Christian is to be Christlike,--to learn of him daily, to work as he worked, to deny self as he denied himself. Jesus lived not to please himself, and his disciples must follow his example. {ST, November 20, 1884 par. 5} [ST, November 20, 1884 par. 6] To every one Jesus has left a work to do, there is no one who can plead that he is excused. Every Christian is to be a worker with Christ; but those to whom he has intrusted large means and abilities have the greater responsibilities, and Satan will tempt these in various ways to neglect their sacred trust. In the parable, Jesus carries his hearers forward to the general Judgment, when every man's case will be decided according to his faithfulness in the work left for him to do. Men are justified by faith, but judged and rewarded according to their works. {ST, November 20, 1884 par. 6} [ST, November 20, 1884 par. 7] The Master bestows his gifts according to the varied capacities of his servants. In the parable we read: "Unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey." To every one of us is committed some talent to be improved by use. The goods of Heaven are intrusted to our keeping, not to be hoarded or idolized, but to be wisely employed in the service of Christ. We are to place the highest value upon the talents committed to our trust, and to trade even with pence and farthings. Our opportunities may seem small; but if we are diligent, the blessing of God will rest on our efforts. He admits no idlers in his vineyard. All will be held responsible, from those in the highest positions to those in the most lowly; and of all he expects returns corresponding to the gifts bestowed. {ST, November 20, 1884 par. 7} [ST, November 20, 1884 par. 8] Every man is responsible for the use he makes of his time, his talents, and his possessions; for they are not his own. In the parable we are represented as trading on borrowed capital. Our relation to God is that of borrowers; to our fellow-men, that of owners. God is the giver of all our benefits. Not only has he the right of ownership in ourselves and all that we have, but he alone can give wisdom to so guide us that we shall make no mistake in using our powers according to his purposes. Yet how few there are who consider that they must render an account to God for the use they make of every faculty. How often men act as though their time and their possessions were their own, to be used as best pleased themselves. {ST, November 20, 1884 par. 8} [ST, November 20, 1884 par. 9] No honest, faithful laborer will rest content while neglecting to use his tact, skill, and inventive powers to advance the interests of his employer. If to successfully carry on the various enterprises connected with worldly business, aptness, careful thought, education, and discipline are required, how much more essential that these qualities be used in the service of the Lord, in advancing his cause in the earth; and as the faculties are exercised in this direction, their power is increased, so that each succeeding day we shall be able to do better work for God and humanity. {ST, November 20, 1884 par. 9} [ST, November 20, 1884 par. 10] The power of speech is one of God's good gifts to man. In the day of final accounts, we shall find that the tongue was a power for good or a power for evil. It is often used in making hard speeches, in speaking words that descend like a desolating hail upon tender plants. There is much dishonesty, much exaggeration, in the use of the tongue. All these things come under the head of idle words; and for every idle word that men utter, they must give an account at the bar of God. {ST, November 20, 1884 par. 10} [ST, November 20, 1884 par. 11] There are many whose conversation is apt and appropriate where their own interests are concerned, who never think of their obligation to use precious talent in winning souls to Christ. But the power of speech is a sacred trust to be improved to exalt the plan of redemption and magnify its Author, to speak words of comfort to the discouraged and desponding, to speak kind and pleasant words that shall be as a refreshing draught to those who are thirsting for sympathy and love. Our conversation should not be upon our own disappointments and trials, but upon the love of Jesus and the better home in Heaven. Dear reader, let your conversation be honest. Use sound speech which cannot be condemned, that it may minister grace and knowledge to the hearer. {ST, November 20, 1884 par. 11} [ST, November 20, 1884 par. 12] The gift of writing is a talent from God; but in many cases this too has been perverted so that it has become an active agent in promoting evil. Many who profess to be children of God write to their friends in an extravagant, jesting strain, perhaps even turning serious subjects into sport and ridicule. Every communication is registered in Heaven; a copy is imprinted on the books above, with the result of these productions; and in the day of Judgment, what shame will cover those who have written or spoken idle, mischievous words. But if the love of Jesus is in the heart, the letters will breathe his spirit. Out of the treasure-house of such a heart will be brought forth good, precious things, edifying the one with whom you communicate. {ST, November 20, 1884 par. 12} [ST, November 20, 1884 par. 13] The Master has given directions, "Occupy till I come." He is the great proprietor, and has a right to investigate every transaction, and approve or condemn; he has a right to rebuke, to encourage, to counsel, or to expel. The Lord's work requires careful thought and the highest intellect. He will not inquire how successful you have been in gathering means to hoard, or that you may excel your neighbors in property, and gather attention to yourself while excluding God from your hearts and homes. He will inquire, What have you done to advance my cause with the talents I lent you? What have you done for me in the person of the poor, the afflicted, the orphan, and the fatherless? I was sick, poor, hungry, and destitute of clothing; what did you do for me with my intrusted means? How was the time I lent you employed? How did you use your pen, your voice, your money, your influence? I made you the depositary of a precious trust by opening before you the thrilling truths heralding my second coming. What have you done with the light and knowledge I gave you to make men wise unto salvation? {ST, November 20, 1884 par. 13} [ST, November 20, 1884 par. 14] Our Lord has gone away to receive his kingdom; but he will prepare mansions for us, and then will come to take us to himself. In his absence he has given us the privilege of being co-laborers with him in the work of preparing souls to enter those mansions of light and glory. It was not that we might lead a life of worldly pleasure and extravagance that he left the royal courts of Heaven, clothing his divinity with humanity, and becoming poor that we through his poverty might be made rich. He did this that we might follow his example of self-denial for others. {ST, November 20, 1884 par. 14} [ST, November 20, 1884 par. 15] Each one of us is building upon the true foundation, wood, hay, and stubble, to be consumed in the last great conflagration, and our life-work be lost, or we are building upon that foundation, gold, silver, and precious stones, which will never perish, but shine the brighter amid the devouring elements that will try every man's work. Any unfaithfulness in spiritual and eternal things here will result in loss throughout endless ages. Those who lead a Christless life, who exclude Jesus from heart, home, and business, who leave him out of their counsels, and trust to their own heart, and rely on their own judgment, are unfaithful servants, and will receive the reward which their works have merited. {ST, November 20, 1884 par. 15} [ST, November 20, 1884 par. 16] At his coming the Master will call his servants, and reckon with them. The parable certainly teaches that good works will be rewarded according to the motive that prompted them; that skill and intellect used in the service of God will prove a success, and will be rewarded according to the fidelity of the worker. Those who have had an eye single to the glory of God will have the richest reward. Selfishness, indolence, worldliness, pride, covetousness, and human ambition will appear in their true and hateful character, as the works of Satan; while every work done from love to Jesus, with a sincere desire to glorify him, will appear as the height of human excellence and wisdom. {ST, November 20, 1884 par. 16} [ST, November 20, 1884 par. 17] With the consciousness that they have done only their duty, and merit no reward, the faithful stewards will present the talents they have gained through use. They bring sheaves. With their money and talents they have been instrumental in bringing honor to Jesus; through his blessing attending their efforts, they have been able to benefit others. They present to their Lord both principal and interest; but it is with a sense of humility. An eternal weight of glory is awarded them; but they receive it as a free gift. {ST, November 20, 1884 par. 17} [ST, November 20, 1884 par. 18] But to those who hide their Lord's talents in the earth, Jesus will say, "Out of thine own mouth will I judge thee, thou wicked servant. . . . Wherefore gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds." {ST, November 20, 1884 par. 18} [ST, November 20, 1884 par. 19] Take from him the opportunities for usefulness which he has failed to improve. I have no confidence in him; he will not do faithful work for me. He has misused my gifts, perverted my talents. Had he traded in my interest upon the capital I intrusted to him, he would now reap eternal life; but he has lived selfishly; his life-work has been a failure. And now he comes unrolling a napkin, and telling me I have my own. He brings no interest. Take the talent from him, for he is no longer worthy of it, and give it to him that has ten talents; for to him that hath shall be given, and from him that has no returns to make, even that which I intrusted to him shall be taken away. And he shall suffer eternal loss. "Cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth." {ST, November 20, 1884 par. 19} [ST, November 20, 1884 par. 20] I present these thoughts before the laymen in the church, that they may awaken to a sense of their responsibility. What are you doing, dear reader, with your intrusted talents? If you are burying them in the world, do so no longer. Work for Jesus; put your entire interest into his cause. Self-flattery and self-deception would make you believe that you are doing about right; but how does your life compare with that of Jesus when he was in this world? Jesus has done everything for you; he withheld not even himself. Now show zeal and earnestness in putting all your powers to work for him, and you will receive as your reward the gift of eternal life. - {ST, November 20, 1884 par. 20} [ST, November 27, 1884 par. 1] November 27, 1884 Noah's Time and Ours. - By Mrs. E. G. White. - In the days of Noah "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." "The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth." This is an accurate description of the generation that perished in the waters of the flood; for it was written by inspiration. {ST, November 27, 1884 par. 1} [ST, November 27, 1884 par. 2] "God saw that the wickedness of man was great," and that the "earth was filled with violence." Lawlessness was rife. God had given men his commandments as a rule of life; but the fear of God had well-nigh died out of their hearts. His law was transgressed, and almost every conceivable sin was the result. The wickedness of men was open and daring, and the cries of the oppressed reached to Heaven. Justice was trampled in the dust. The strong not only disregarded the rights of the weak, but forced them to commit deeds of violence and crime. {ST, November 27, 1884 par. 2} [ST, November 27, 1884 par. 3] The same characteristics prevail in our day. Crimes as grievous, as black and terrible, are perpetrated. How many men in high positions, who have been honored as men of talent and integrity, have proved themselves unworthy to be trusted. How many such persons have been detected in fraud, bribery, theft, and even murder. Take up the secular papers, and read the accounts of murder. Many of these crimes are so cold-blooded and causeless that it seems as though men kill one another merely from impulse or for amusement. And these atrocities have become of such common occurrence that they hardly elicit a comment or awaken surprise. They are looked upon as a matter of course, as evils that must be endured. {ST, November 27, 1884 par. 3} [ST, November 27, 1884 par. 4] Before the flood the wickedness of man was great; but this was not all. "Every imagination of the thoughts of his heart was only evil continually." The purposes and desires of the heart were corrupt from day to day. {ST, November 27, 1884 par. 4} [ST, November 27, 1884 par. 5] Men sometimes flatter themselves that in this enlightened age they are superior in knowledge and talents to those who lived before the flood; but those who think this do not rightly estimate the physical and mental strength of that long-lived race. Growth was slow and firm. Men did not, as at the present time, flash into maturity early, use up their vital forces, and only live out half their days. Their minds were of a high order, and were strong and clear. Had these men, with their rare powers to conceive and execute, devoted themselves to the service of God, they would have made their Creator's name a praise in the earth, and would have answered the purpose for which he gave them being. But they failed to do this. Man corrupted his way on the earth. There were many giants, men of great stature and strength, renowned for wisdom, skillful in devising the most cunning and wonderful work; but in proportion to their skill and mental ability was their great guilt because of unbridled iniquity. They were apostates from God, and were cruel and oppressive to those who were not able to resist them. {ST, November 27, 1884 par. 5} [ST, November 27, 1884 par. 6] God bestowed upon these antediluvians many and rich gifts; but they used his bounties to glorify themselves, and turned them into a curse by fixing their thoughts and affections upon the gifts instead of the Giver. They had goodly trees of great variety and almost without limit; but of these they made temples, where they reveled in scenes of pleasure and wickedness. Gold, silver, and precious stones were in abundance, but they used these also to gratify the desires of their own proud hearts. {ST, November 27, 1884 par. 6} [ST, November 27, 1884 par. 7] These sinful men could not deny the existence of God; but they would have been glad to know that there was no God to witness their deeds, and call them to an account. They delighted to put him out of their minds and hearts. The children were not taught to fear and reverence their Maker. They grew up unrestrained in their desires; and were without principle or conscience. Their minds were absorbed in devising means to rival one another in pleasure and vice. This world was all the Heaven these people wanted. They were slaves to appetite and passion, and the indulgence of every wish was their ambition. They were hasty and violent, and would bear no contradiction. Everything that interfered with their desires was bitterly hated, and quickly moved out of the way. {ST, November 27, 1884 par. 7} [ST, November 27, 1884 par. 8] Yet the whole world was not corrupt. There were faithful witnesses for God. Methuselah, Enoch, Noah, and many others labored to keep alive on the earth the knowledge of the true God, and to stay the tide of moral evil. God declared that his Spirit should not always strive with guilty men, but that their probation should be a hundred and twenty years; if they did not then cease to pollute with their sins the world and its rich treasures, he would blot them from his creation; and these faithful ministers of righteousness gave the warning message to the world. But the light was not heeded; and the preaching of Noah and his co-laborers impressed hearts less and less. Many, even of the worshipers of God, were beguiled into sin by the bewitching allurements which were constantly before them, and lost their peculiar, holy character. They had not sufficient moral power to stand against the corrupting influences of the age. {ST, November 27, 1884 par. 8} [ST, November 27, 1884 par. 9] By their obstinate resistance to the reproofs of conscience and the warnings of God's prophets, that generation filled up the measure of their iniquity, and became ripe for destruction. The patience of God was exhausted, and he determined to manifest his justice in the utter extinction of the sinful race, who had given themselves up to the almost unrestrained control of Satan. Because mankind had perverted his gifts, he would deface and destroy the things with which he had delighted to bless them; he would sweep away the beasts of the field, and the rich vegetation which furnished such an abundant supply of food, and transform the fair earth into one vast scene of desolation and ruin. {ST, November 27, 1884 par. 9} [ST, November 27, 1884 par. 10] Is not this picture of the antediluvian world reproduced in our time? Man has not grown more pure and holy since the days of Noah. His heart has not changed; it is still "deceitful above all things, and desperately wicked." The intense worldliness of that generation is exceeded by that of the generation now living. Money is lavishly spent for costly houses, fine horses and carriages, and other expensive articles for luxury and display, while the poor suffer for food and clothing. God intrusts means to his stewards that they may prevent heart-sickening poverty with its attendant ignorance and wretchedness; but they do not realize their duty to their fellow-men. The fear of God is banished from their hearts, and his law is treated with indifference and neglect. {ST, November 27, 1884 par. 10} [ST, November 27, 1884 par. 11] Said Christ, "As in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." God did not condemn the antediluvians for eating and drinking; he had given them the fruits of the earth in great abundance to supply their physical wants. Their sin consisted in taking these gifts without gratitude to the Giver, and debasing themselves by indulging appetite without restraint. {ST, November 27, 1884 par. 11} [ST, November 27, 1884 par. 12] It was lawful for them to marry. Marriage was in God's order; it was one of the first institutions which he established. He gave special directions concerning this ordinance, clothing it with sanctity and beauty; but these directions were forgotten, and marriage was perverted and made to minister to passion. The pious mingled with the depraved, and became like them in spirit and in deeds. "The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose." {ST, November 27, 1884 par. 12} [ST, November 27, 1884 par. 13] A similar state of things exists now in relation to marriage. Marriages are formed between the godly and the ungodly because inclination governs in the selection of husband or wife. The parties do not ask counsel of God, nor have his glory in view. Christianity ought to have a controlling, sanctifying influence upon the marriage relation; but husband and wife are not united by Christian principle; uncontrolled passion lies at the foundation of many of the marriages that are contracted at the present time. {ST, November 27, 1884 par. 13} [ST, November 27, 1884 par. 14] In Noah's day there were men who laughed to scorn his words of warning. They said that there were fixed laws in nature, which made a flood impossible; that Noah was crazy on this subject, and if there were any truth in what he said, the men of renown, the wise, the prudent, the great men, would understand the matter. There was total disbelief in Noah's testimony in regard to the coming judgments; but this unbelief did not prevent or hinder the coming storm. At the appointed time, "the fountains of the great deep were broken up, and the windows of heaven were opened," and the earth was washed of its corruption. Only those who found shelter in the ark were saved. {ST, November 27, 1884 par. 14} [ST, November 27, 1884 par. 15] Reader, another storm is coming. The earth will again be swept by the desolating wrath of God; and again sin and sinners will be destroyed. Do you feel that it is an event of little importance? Read some of the utterances of the prophets in reference to the day of God: "Behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." "Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come." "The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord. The mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness." {ST, November 27, 1884 par. 15} [ST, November 27, 1884 par. 16] But though this is a day of trouble and distress to the wicked, the righteous will be able to say, "Lo, this is our God;" "we have waited for him, we will be glad and rejoice in his salvation." The truth will be their shield and buckler. God will be their refuge, and under his wings shall they trust. Says the psalmist: "Because thou hast made the Lord, who is my refuge, even the Most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy ways." - {ST, November 27, 1884 par. 16} [ST, December 4, 1884 par. 1] December 4, 1884 Requisites to a Good Prayer-Meeting. - By Mrs. E. G. White. - Christians do not always make the public worship of God of sufficient importance. They do not realize their responsibility in the matter. The prayer-meeting, especially, is often dull, spiritless, and unattractive. But it need not be. Even where few love the hour of prayer, it may be made interesting and profitable. The presence of Jesus is not confined to large assemblies. "Where two or three are gathered together in my name," he says, "there am I in the midst of them." "If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven." {ST, December 4, 1884 par. 1} [ST, December 4, 1884 par. 2] We may rest with assurance upon these promises; but if we would have them fulfilled to us, we must live so that God can consistently bless us. If we consciously cherish envy, malice, or any evil in our hearts, our worship is only mockery in the sight of God. We must confess and forsake our sins; we must search our hearts, and see that everything is put away that grieves the dear Saviour; we must be living examples of the transforming grace of God. But when we have done all on our part, we may come to Jesus in humble faith; and he will hear our prayers, for his word is pledged. {ST, December 4, 1884 par. 2} [ST, December 4, 1884 par. 3] If the prayer-meeting is made what it ought to be, it must be preceded by holy living. "The kingdom of God, and his righteousness," must be made the first consideration. To meet the claims of God involves a cross. We are under obligation to honor him by a well-ordered life and godly conversation, and to do all in our power to win others to his service. And to do this requires self-denial. It leaves us no time to devote to selfish plans or pursuits. Frequently business matters receive careful attention, while the interests of the soul are made secondary. While this state of things exists, Christians can never have a convincing power with unbelievers, and the prayer-meeting will be destitute of the presence of the Spirit of God. {ST, December 4, 1884 par. 3} [ST, December 4, 1884 par. 4] Let every one who professes to be a follower of Christ inquire, What am I doing for Jesus? "Ye are the light of the world," said Christ to his disciples. Can you, then, feel clear in inactivity and indolence in the cause of God? There is no such thing as selfishness in religion,--no such thing as a religion that can be enjoyed without benefiting any one. The truth held in humility will commend itself to the minds and hearts of others. The faith which works by love, and purifies the heart, cannot be kept bottled up like some precious perfume. The light of the Christian is not to be put under a bushel, but on a candle-stick, that it may give light to all that are in the house. {ST, December 4, 1884 par. 4} [ST, December 4, 1884 par. 5] Christian friends, will you consider how you can make the prayer-meeting interesting? You can do this if you will. Do not feel that God will care for the meeting, and you have nothing to do. He has given you ability, and he requires you to use it. In the plan of salvation, man must co-operate with God. He has duties to perform as well as hopes to entertain. In the first place, you are not to forsake the assembling of yourselves together. Be prompt and regular in your attendance. Do not let trifles keep you away from the house of prayer. Though there may be but two or three who meet together, be in your place at the time appointed. {ST, December 4, 1884 par. 5} [ST, December 4, 1884 par. 6] Before leaving home, go to God in secret prayer. Plead with him for his blessing, and He who "seeth in secret, shall reward thee openly." With your heart softened by the love of Jesus, go to the meeting, feeling that you are personally responsible for its success. If but few attend, you should feel under double responsibility. You are in the service of God, and should do what you can with your talent, tact, and skill to make his worship interesting. You bestow care and thought on business matters; you labor to make them a success. Would you do less for the worship of God? Are not eternal interests of far greater importance than those that are earthly? In this matter act like intelligent, rational beings. Do not so burden yourselves with temporal cares that you will have no life and energy for the prayer-meeting. God will work with your efforts; but he will not bless you in indolence and carelessness. He speaks to hearts that feel, to consciences that respond to his claims. {ST, December 4, 1884 par. 6} [ST, December 4, 1884 par. 7] When you speak or pray, make an effort to speak in clear tones, loud enough to be heard by all. You do not address your family in a whisper, but in a cheerful, pleasant, audible voice; why not let the same distinct and agreeable tones be heard in the prayer-meeting? If you have never learned to talk aloud when speaking of Jesus, let this be one of your first lessons. If you have been in the habit of praying so that no one present could understand what you said, reserve all such whispered prayers for the closet. How can the prayer-meeting be made interesting, when the prayers offered and the testimonies borne are spoken in so low a tone that only an occasional word can be heard? Who can respond "Amen"? Who can be benefited by such testimonies, however good and fitting they may be in themselves? Who can know how to speak words of comfort and encouragement, or to help those who need help? {ST, December 4, 1884 par. 7} [ST, December 4, 1884 par. 8] Many prayers and testimonies are as destitute of the Spirit of God as a dry sponge is of moisture; for there is no Jesus abiding in the heart. This makes the prayer-meeting cold and lifeless, and it is no wonder that children dread such seasons. Bring no dull, complaining spirit into the prayer-meeting. Do not compare notes to see how sorrowful a story you can tell. There is enough to talk about without raising one doleful strain. When we are willing to come as little children, conscious of our own weakness, and willing to be instructed by the Divine Teachers, our hearts will be filled with the love of Jesus, and we shall long to speak of his matchless worth. We shall cease to talk of self. Our trials will look so small that we shall forget to mention them. We have many blessings. Let us cultivate gratitude, and talk of the goodness of God. {ST, December 4, 1884 par. 8} [ST, December 4, 1884 par. 9] We should individually know Jesus as a sin-pardoning Saviour. We should be able to testify to his compassionate love, and the virtues of the cleansing stream that washes away the stains of sin. Why not speak often one to another of the blessed hope held out before us in the great plan of salvation? Why not talk of the heavenly inheritance and of the rich promises of God? Jesus lives to intercede for us; then let us be glad. Let us come before the Lord with gratitude and praise in our hearts and on our lips. Let us, with rejoicing, speak to one another "in psalms and hymns and spiritual songs, singing and making melody" in our hearts to the Lord. "Whoso offereth praise," says the Creator, "glorifieth me." Let us not withhold the tribute that is his due. {ST, December 4, 1884 par. 9} [ST, December 4, 1884 par. 10] Full to overflowing will be the heart that is transformed by grace. Divine love will be revealed in the manner, in the speech, in the life. The Christian will enjoy communion with his Maker; he will enjoy the precious privileges of his high calling in Christ Jesus. We want calm devotion; we want the courage and hope to be derived from worshiping God with his people; but we must also have activity and energy, for we have a work to do. "Ye are a chosen generation," says Peter, "a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into his marvelous light." {ST, December 4, 1884 par. 10} [ST, December 4, 1884 par. 11] Let us who have experienced these rich blessings seek to draw others to the Saviour, that they may share the light that shines upon our pathway. Let us point them to Jesus, and say, "Behold the Lamb of God, which taketh away the sin of the world." The highest commendation we can receive as Christian workers is to say that we present Christ lifted up on the cross as the object of supreme desire; and how can we do this better than by making religion attractive? Let us show that to us the worship of God is not drudgery and dry form, but spirit and life. {ST, December 4, 1884 par. 11} [ST, December 18, 1884 par. 1] December 18, 1884 God's Dealing with Apostasy. - By Mrs. E. G. White. - The Lord chose Israel as his peculiar people, and designed that they should be the depositaries of his law. They were to be a distinct and holy nation, separate from the heathen nations around them. They were to preserve the knowledge of the true God, and through them, light from Heaven was to shed its healing beams to all the world. They were to be a living illustration of the superiority of that religion which acknowledges God as the supreme ruler of the universe. {ST, December 18, 1884 par. 1} [ST, December 18, 1884 par. 2] But in the days of Ahab, one of Israel's wicked kings, the people wandered far from God. The heathen Jezebel, whom Ahab married, introduced the worship of false gods,--Baal and the Zidonian goddess Ashtoreth. Through her influence the people were taught that these idol gods were deities, ruling the elements of earth, fire, and water by their mystic power. They forgot that the hills and valleys, the streams and fountains, were in the hand of the living God; that he controlled the sun, the clouds of heaven, and all the powers of nature. They forgot that in the wilderness, in the day of Israel's need, he had listened to the prayers of Moses, and that in obedience to his word living waters gushed from the smitten rock. {ST, December 18, 1884 par. 2} [ST, December 18, 1884 par. 3] The Lord sent his prophet with words of warning and rebuke. He came to the king, through whose influence the people had been led into idolatry, and asserted Jehovah's right to be the only God in Israel. Repeated warnings were given only to be disregarded. The people were captivated by the gorgeous display, and the fascinating rites of idol worship; and they followed the example of their king, and gave themselves up to a degrading and sensual worship, and its intoxicating pleasures. Led by the king and his court, they rejected the moral government of Jehovah, and were unfaithful to their trust as the depositaries of divine truth. The clear light shone upon them; but they preferred to follow their own ways rather than God's ways. And the worship of God, and the good and wholesome laws he had given them, were disregarded. {ST, December 18, 1884 par. 3} [ST, December 18, 1884 par. 4] At length the time came when God could bear with them no longer, and he sent his prophet with a message of denunciation. Elijah came in before the king unannounced, and, lifting his hand toward heaven, solemnly declared: "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." Having delivered his terrible message, he departed as suddenly as he came, and was gone, before the astonished king could frame a reply. {ST, December 18, 1884 par. 4} [ST, December 18, 1884 par. 5] The word of the Lord went into immediate effect. Apostate Israel should test the power of the gods to whom they had rendered homage. They had forsaken him who brought them up out of Egypt, and had forgotten the wonderful displays of his power at the Red Sea and in the wilderness; and he withdrew his gracious blessings, which they had taken as a matter of course, without gratitude, without even acknowledging them as his gifts. He cut off the dew and rain of heaven, and what a scene of desolation the parched and barren earth became! Now the people could see that he who created nature could control her laws, and could make them the instruments of blessing or destruction. {ST, December 18, 1884 par. 5} [ST, December 18, 1884 par. 6] The priests of Baal have worshiped nature, and have exalted the created above the Creator. All the blessings they enjoy have been ascribed to nature and to their gods. Now they have an opportunity to prove the power of their gods, and of showing that Elijah's words are false. They have altars and priests, and expensive sacrifices are provided to be offered to their idol gods. If nature, governed by her infallible laws, continues her course in defiance of Jehovah's threatenings, then let nature be exalted above the God of nature. If Baal can bring showers of rain; if he can clothe the fields with verdure, and cause vegetation to flourish; if he can bring forth the harvest in its season, and thus provide food for man and beast, then let the gods of wood and stone be worshiped. Who shall fear the God of Elijah, or tremble at the words of the prophet? {ST, December 18, 1884 par. 6} [ST, December 18, 1884 par. 7] The famine came with all its horrors; but the people did not learn the lesson God would teach them. They did not humble their proud hearts, but began to search for some other cause for their sufferings than the true one. They finally decided that Elijah was the originator of all their misery. He had told them that they were breaking the law of God; that all, both teachers and people, were given to idolatry; and he had announced that the Lord would bear with them no longer. If they could only put Elijah out of the way, their troubles would be at an end. The king searched for him through all the land, and there was no nation or kingdom whither he did not send messengers to seek for the man whom he feared and hated. {ST, December 18, 1884 par. 7} [ST, December 18, 1884 par. 8] But at last the word of the Lord came to Elijah, "Go, show thyself unto Ahab; and I will send rain upon the earth." The king and the prophet meet; and the king haughtily demands, "Art thou he that troubleth Israel?" The prophet casts back the imputation. "I have not troubled Israel," he replies; "but thou and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim." {ST, December 18, 1884 par. 8} [ST, December 18, 1884 par. 9] It was disregard of the law of God on the part of Ahab and his people that had brought all their calamities upon them; and Elijah hesitated not to declare the whole truth to the guilty king. The world is full of flatterers and dissemblers, both in palaces and in the ordinary walks of life; but how few there are who have the courage that Elijah manifested,--how few who will stand in defense of the broken law of God in opposition to the great men of earth. {ST, December 18, 1884 par. 9} [ST, December 18, 1884 par. 10] The character of Baal, and that of the true God, were fully revealed. In the long famine the Lord had shown himself mightier than the gods of the heathen; and then came the great test on Carmel, when fire fell from heaven, and consumed the sacrifice of Elijah. The people were now ready to admit that the God of Elijah was above every god, and with one accord they exclaimed, "The Lord, he is the God! the Lord, he is the God!" But they must be protected from those who had taught them idolatry. That they might no longer allure souls to ruin, Elijah was directed to destroy the four hundred and fifty false teachers who had led the people to transgress. When Israel had acknowledged allegiance to the God of Heaven, and the priests of Baal were slain, the windows of heaven were opened, and the blessed showers were permitted to fall on the seared and blackened earth. {ST, December 18, 1884 par. 10} [ST, December 18, 1884 par. 11] The character of God has not changed. He is still the mighty God of Israel. "Behold the nations are as a drop of a bucket, and are counted as the small dust of the balance; behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity." And he is just as jealous for his law now as he was in the days of Ahab and Elijah. {ST, December 18, 1884 par. 11} [ST, December 18, 1884 par. 12] And how that law is disregarded at the present day! It is made void by many, even among professed Christians. This is a truth-hating, Bible-neglecting, froward generation. By many it is considered as evidence of ability and learning to sneer at the word of God; and in many cases those who are simple enough to take that word just as it reads, and believe it, are subjects of ridicule. But the Lord will not suffer his law to be broken with impunity. There is a time coming "when the lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day." Then they will learn the important lesson that the "fear of the Lord is the beginning of wisdom;" they will realize that "a good understanding have all they that do his commandments." - {ST, December 18, 1884 par. 12} [ST, January 1, 1885 par. 1] January 1, 1885 The Old Year and the New. - By Mrs. E. G. White. - The old year with its three hundred and sixty-six days of privilege and duty, has passed into eternity; and each day a record has been made in the books of Heaven. Our individual characters are as distinctly and faithfully represented there as are the features of the face on the polished plate of the artist. The Lord never mistakes in his estimate of our acts and motives. Our lives stand revealed before the angels in their true light. If the character is unlovely and debased, if the disposition is harsh, over-bearing, and passionate, these traits will exclude their possessor from Heaven. All our acts, with the motives that prompted them, are weighed in the balances of the sanctuary, and the decisions rendered are just and equal. The Lord does not excuse in one what he condemns in another. {ST, January 1, 1885 par. 1} [ST, January 1, 1885 par. 2] Dear reader, examine your own heart and life in the light of God's word, and ask yourself, "What has my record been for the year that is just closing? What advancement have I made in the Christian life? what victories have I gained? and what have I done to help others, and lead them to Christ?" {ST, January 1, 1885 par. 2} [ST, January 1, 1885 par. 3] God has not placed you in this world to lead an aimless life. He designs that you should be useful, and reach a high standard of moral excellence. To each one some work is given. During the old year have you performed your appointed task with cheerfulness and fidelity, having an eye single to the glory of God? Opportunities and privileges have been granted you; what use have you made of these good gifts intrusted to you by our loving heavenly Father? Have you made yourself a blessing to those around you? Have you done what you could to make them happy and win them to Christ? {ST, January 1, 1885 par. 3} [ST, January 1, 1885 par. 4] All this is a part of your appointed work. God also requires each of us to subdue self, not giving the rein to self-indulgence or appetite, and to form characters that will stand the test of the Judgment and go with us into the future life. To guide us in this work he has given us his law, that great standard of right, which will prove a lamp to our feet and a light to our path. Have you been conforming your life to this standard? Have you been forming right habits; a Christlike character, or have vicious habits been left to grow and strengthen, until they hold mind and heart in bondage? {ST, January 1, 1885 par. 4} [ST, January 1, 1885 par. 5] Let us remember that character is not the result of accident, but day by day it is forming for good or for evil. Great importance attaches to this work of character building; for it is far-reaching in its results. We are builders for time and for eternity. Few realize the power of habit. Inspiration asks, "Can the Ethiopian change his skin, or the leopard his spots?" and adds, "Then may ye also do good that are accustomed to do evil." This is a solemn assertion, and may well make us thoughtful. But there is comfort and courage in the reflection that if evil habits acquire such force that it seems almost impossible to turn in the right direction, the power of good habits is equally strong. The results of each day's work, whether the tendency be to elevate us in the scale of moral worth or to push us downward toward perdition, are influenced by the days that have preceded it. Defeat today prepares the way for still greater defeat tomorrow; victory today insures an easier victory tomorrow. Then how careful we should be to see that the habits and characters we are forming are correct and virtuous, fashioned after the Divine Model. {ST, January 1, 1885 par. 5} [ST, January 1, 1885 par. 6] Young friends, restrain your feet from all evil ways. Do not take the first step in that direction; for there is no peace or happiness in them. Temptations may come to you in many bewitching forms to entice you from the path of rectitude; but beware. Evil angels, like a dark cloud, are around the vicious and depraved. They are binding them, body and soul, in firm chains that nothing but the grace of God can unloose. Look at the pale, sickly faces of your young companions who have gone astray. Their vicious practices may be read in their haggard countenances, and in their trembling, staggering gait. Bad habits have fixed a brand upon them which they will carry to the grave. They may reform, and improve their condition physically and mentally, and God will pardon, but the traces of sin will remain. {ST, January 1, 1885 par. 6} [ST, January 1, 1885 par. 7] Men may discipline themselves to do right. Like Daniel they may have a Heaven-born purpose in their hearts that they will not defile soul or body, notwithstanding the degeneracy and corruption of the age. God gave Daniel "knowledge and skill in all learning and wisdom." His blessing attended the man who put forth human effort in accordance with the divine will. The same help will still be given to all who pursue a similar course, and with the glory of God in view practice abstinence and self-restraint. The same difference will be seen between them and the self-indulgent that there was between Daniel and his fellows and the other youth in the king's court. There will be the clear eye and complexion, the firm tread, the strength and vigor of intellect, the keen perception of spiritual truth. {ST, January 1, 1885 par. 7} [ST, January 1, 1885 par. 8] "Make straight paths for your feet," says the apostle, "lest that which is lame be turned out of the way." The path that leads away from God, away from his holy, perfect standard of right, is always crooked and dangerous. Yet during the past year many have been walking in this path of transgression. In many cases they did not start right in childhood and youth, and they have pursued crooked paths all the way along. Not only have they erred from the right way themselves, but through the influence of their example others have been turned aside from the straight, plain path, and have made fatal mistakes. {ST, January 1, 1885 par. 8} [ST, January 1, 1885 par. 9] We do not always understand the sacred meaning attached to our life and our life-work. We do not always realize the power of example. We are brought in contact with others. We meet persons who are erring, who do wrong in various ways; they may be disagreeable, quick, passionate, dictatorial. While dealing with these we must be patient, forbearing, kind, and gentle. Satan works through them to provoke and harass, so that we shall not exhibit a pleasant and lovable disposition. There are trials and perplexities for us all to encounter; for we are in a world of cares, anxieties, and disappointments. But these continual annoyances must be met in the spirit of Christ. Through grace we may rise superior to our surroundings, and keep our spirits calm and unruffled amid the frets and worries of every-day life. We shall thus represent Christ to the world. {ST, January 1, 1885 par. 9} [ST, January 1, 1885 par. 10] It is only through the help of the Spirit of God that we can gain so great a victory. The apostle exhorts his Ephesian brethren: "Be strong in the Lord, and in the power of his might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. . . . Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance." {ST, January 1, 1885 par. 10} [ST, January 1, 1885 par. 11] Consecration to God must be a living, practical matter; not a theory to be talked about, but a principle interwoven with all our experience. We should let our light so shine before others that they, seeing our good works, shall glorify our Father who is in Heaven. We should show forth the praises of Him who has called us out of darkness into his marvelous light. If the light of Heaven is in the soul, it will be reflected to all around us. I wish all could see this important subject in its true light. There would not then be such thoughtlessness of words and acts, such careless, indolent, irreligious living. {ST, January 1, 1885 par. 11} [ST, January 1, 1885 par. 12] Dear reader, shall the close of the year 1885 find you farther advanced than you are today? Will you put away evil habits? Will you be considerate of others, faithful to do the work of a Christian? If you will carry the principles of right-doing into all the affairs of life, you will find that it will promote health of body, peace of mind, and prosperity of soul. You will have a strength, dignity, and sweetness of character that will have a transforming influence upon others. {ST, January 1, 1885 par. 12} [ST, January 1, 1885 par. 13] We are now entering upon a new year, and may it prove a beginning of years to us. If in the old year we have made failures, let us commence the new by rectifying these errors as far as we can. If the old year has borne into eternity a spotted record of opportunities neglected and privileges slighted, let us see that that of the new year is free from these blemishes. Its days are all before us; let us begin now to make the history of each as it passes such as we shall not tremble to meet in the Judgment. Let us fill each one full of loving, helpful work for others. Let us develop all our powers, and make of ourselves all that God designed we should. {ST, January 1, 1885 par. 13} [ST, January 1, 1885 par. 14] In the keeping of God's commandments there is great reward. A reward awaits the overcomer in the great day, when he shall hear from the lips of our Lord the gracious words, "Well done, good and faithful servant;" and there is also a present reward in the peace and happiness that flow from a conscience at rest, from the sweet assurance that we enjoy the favor of God. "All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies." To all who walk in his ways the new year will be crowned with goodness and blessing. - {ST, January 1, 1885 par. 14} [ST, January 8, 1885 par. 1] January 8, 1885 The Calling and Character of John. - By Mrs. E. G. White. - John was one of the first to acknowledge Jesus as the Messiah. He had listened to the preaching of John the Baptist, and knew that he was sent as the forerunner of Him who was the Hope of Israel. To John and Andrew the Baptist pointed out Jesus as "the Lamb of God." They immediately sought an interview with the new teacher. If the testimony which they had heard borne of him was indeed true, that it was he who should take away the sin of the world, they would become acquainted with him, and be instructed by his words of wisdom. Jesus saw them following him, and welcomed them to his humble abode. They remained with him that night, and when they left his presence, it was with their faith in his divine character and mission fully confirmed. {ST, January 8, 1885 par. 1} [ST, January 8, 1885 par. 2] Andrew went in search of his own brother, Simon, and brought him to Jesus, with the welcome announcement, "We have found the Messiah." The next day Jesus called Philip to follow him. Philip sought out Nathanael, whom he knew to be a sincere and godly man, waiting for the consolation of Israel, and expressed his firm conviction that in Jesus of Nazareth he had found "Him of whom Moses in the law, and the prophets, did write." {ST, January 8, 1885 par. 2} [ST, January 8, 1885 par. 3] Andrew, Peter, James, and John were henceforth known as disciples of Jesus. They accompanied him to Jerusalem, and were with him while he preached in the cities and villages of Judea, and in Samaria on his return to Galilee. They heard his teachings, and witnessed the exhibitions of divine power in the miracles which he performed; and day by day their faith increased, that this unassuming Galilean peasant was indeed the promised Messiah, who should restore the kingdom to Israel. {ST, January 8, 1885 par. 3} [ST, January 8, 1885 par. 4] Though they attended upon the preaching of Jesus, and were much in his society, they still pursued their humble calling; but the time came when they were to leave their nets and their fishing boats, and be more closely associated with Jesus. Crowds now attended upon his ministry; and as he taught by the lake of Gennesaret, they so "pressed upon him to hear the word of God," that he entered into Peter's boat, and from it taught the people on the shore. When he had ceased speaking, he said unto Peter, "Launch out into the deep, and let down your nets for a draught." Peter answered that they had toiled all night, and had taken nothing. Their labors had been fruitless in the usual time for fishing, and there was no human probability of success now; "nevertheless," said Peter, "at thy word I will let down the net." It was done, and the draught of fishes was so great that the net could not contain them, and James and John, the partners of Andrew and Peter, were called to their assistance. {ST, January 8, 1885 par. 4} [ST, January 8, 1885 par. 5] Astonished beyond measure at the unexpected result of his act of simple obedience, Peter impulsively exclaimed, "Depart from me, for I am a sinful man, O Lord." But Jesus soothed his excited disciples, telling them that from henceforth they should be fishers of men. An important and solemn work was before them. They were to give up their only means of support, and spend their lives in unselfish efforts to save perishing sinners; but before he called them to this life of self-denial and dependence upon God, the loving Saviour showed them, that, as Lord of Heaven and earth, he was abundantly able to provide for all their wants. {ST, January 8, 1885 par. 5} [ST, January 8, 1885 par. 6] "And when they had brought their ships to land, they forsook all, and followed him." From this time they were constantly with Jesus. The Great Teacher passed by the wise men of earth, the talented and the educated, who were accustomed to receive praise and homage as leaders of the people. They were so proud and self-confident in their boasted superiority that they could not be moulded to sympathize with suffering humanity and become co-laborers with the humble Man of Nazareth. It was easier to train and educate these unlearned fishermen for the high and holy work to which he had called them; for they were teachable. They could be elevated to meet the divine standard. They could be taught to subdue self, and could be imbued with correct principles and pure doctrines. {ST, January 8, 1885 par. 6} [ST, January 8, 1885 par. 7] Before they should go out to preach to all the world the good news of salvation through Christ, the disciples were to gain an experience; their fidelity was to be tested. {ST, January 8, 1885 par. 7} [ST, January 8, 1885 par. 8] While teaching them, Jesus was instructing the world. He opened to them sacred truths. He taught them the worth of the soul, that they might feel the importance of laboring for its salvation with zeal and enthusiasm. They must be fitted for the great work which they were to carry forward when Jesus should leave them and return to the Father; and he kept them near him that they might see the character of his labor and be inspired with his spirit. {ST, January 8, 1885 par. 8} [ST, January 8, 1885 par. 9] John was distinguished above the other disciples as the one whom Jesus loved; and he received many tokens of the confidence and love which he enjoyed in so pre-eminent a degree. While not in the least weak or vacillating in character, he had cultivated an amiable disposition and possessed a warm, loving heart. It was his delight to be ever at the side of his Master, listening to his gracious words of instruction, and his deep and genuine affection led him to be a doer as well as a hearer of the word. Day by day his heart was drawn out toward Christ, until he lost sight of self in love for his Master. {ST, January 8, 1885 par. 9} [ST, January 8, 1885 par. 10] His love for Jesus was not a mere human friendship; it was the love of a repentant sinner, who felt his dependence on the pardoning love and transforming grace of his Redeemer. His deep and fervent affection was not the cause, but the effect of Christ's love for him. It did not spring from natural goodness of heart; for he had by nature serious defects of character. But self was hid in Christ. He was closely united to the Living Vine; and though naturally proud, ambitious, and quick to resent slight and injury, he became meek and lowly of heart, a partaker of the divine nature. Such will ever be the result of communion with Christ. {ST, January 8, 1885 par. 10} [ST, January 8, 1885 par. 11] John was willing to be trained as to his manner of working and the spirit in which he should labor. He did not tenaciously cling to his own way, but yielded his will to that of Christ. He loved to contemplate the life of Jesus; and his strong love gave him a deeper, clearer insight into the character of his divine Lord than any of the other disciples possessed. Here he found the great lessons and perfect model of his own life, and he was ever trying to mould his character after the lovely one presented by the Saviour. {ST, January 8, 1885 par. 11} [ST, January 8, 1885 par. 12] The confiding love and unselfish devotion of John present lessons of untold value to the Christian church. God is no respecter of persons. Heaven is a place prepared for those who have a fitness of character for the society of angels. Its lofty seats are not reserved for relatives and particular friends, but are given to those who love most. The beautiful mansions are opened to those who have practiced self-denial, who have brought their wills into subjection to the will of God, and in life and character have conformed to the divine standard. They may have by nature fierce tempers and grave faults, and these may have been fostered and increased by wrong methods of training; but if through the grace of Christ they subdue their unlovely traits, and fight the good fight of faith, they will receive the overcomer's rich reward. {ST, January 8, 1885 par. 12} [ST, January 8, 1885 par. 13] The work before every one of us who have named the name of Christ is to copy the divine Pattern. We must rely in loving confidence upon the merits of Christ, and take hold upon his strength. Day by day we must subdue the evil traits that strive for the mastery. Earnest faith and loving obedience will bring us into as close relationship to Christ as was the loving and beloved John. Those who are faithful in this appointed work will be the acknowledged heroes of the heavenly courts. They reflect a bright light to the world now, for the power of divine grace is made manifest in them; and by and by they will shine forever as stars in the kingdom of Heaven. - {ST, January 8, 1885 par. 13} [ST, January 15, 1885 par. 1] January 15, 1885 Lessons in Humility and Love. - By Mrs. E. G. White. - On one occasion, as Jesus was journeying with his disciples, the twelve disputed among themselves as to which of their number should be greatest. They thought that Jesus, as the promised Messiah, would set up an earthly kingdom, and reign in Jerusalem on the throne of his father David; and John was no less anxious than his brethren to secure the highest place in that kingdom. The disciples did not intend their words to reach the ears of their Master; but he knew their hearts, and embraced this opportunity to give them a lesson in humility. {ST, January 15, 1885 par. 1} [ST, January 15, 1885 par. 2] When they were come into the house, Jesus asked, "What was it that ye disputed among yourselves by the way?" The presence of Jesus, and his question, put the matter in an entirely different light from that in which it had appeared to them while they were contending by the way, and they held their peace. They could now see that selfishness and pride of heart were at the foundation of their desire for the pre-eminence. It is no wonder that shame and self-condemnation kept them silent. But a little while before, Jesus had told them that he was to die for their sakes, and their selfish ambition was in painful contrast to his unselfish love. {ST, January 15, 1885 par. 2} [ST, January 15, 1885 par. 3] When Jesus told them that he was to be put to death, and rise again the third day, he designed to awaken their interest, and draw them out to converse with him on this subject; but, wholly engrossed in their own selfish and ambitious hopes and plans, they failed to comprehend him, and they let this golden opportunity to obtain definite knowledge concerning the great test of faith which awaited them, pass unimproved. Had this important truth deeply impressed their minds, they would have been saved much anguish and despair. Jesus would have spoken to them words that would have afforded consolation and hope in their hour of bereavement and keen disappointment. {ST, January 15, 1885 par. 3} [ST, January 15, 1885 par. 4] There was a radical defect in the characters of the chosen twelve, which must be pointed out and remedied. And Jesus "sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them; and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me; and whosoever shall receive me, receiveth not me, but him that sent me." Those who possess the spirit of Christ will have no desire to occupy a position above their brethren; and those who are small in their own eyes are the ones who will be accounted great in the sight of God. {ST, January 15, 1885 par. 4} [ST, January 15, 1885 par. 5] This lesson was not lost upon John. He saw his character in a new light. An act was brought to his mind which he had supposed was right, but which he now began to question. "Master," said he, "we saw one casting out devils in thy name, and he followeth not us; and we forbade him." James and John had thought that in forbidding this man to work miracles in the name of Christ, they had had their Lord's honor in view; but they began to see that they had been influenced by wrong apprehensions and a jealous desire for self-preferment. They acknowledged their mistake, and meekly accepted the mild reproof of Jesus: "Forbid him not; for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part." {ST, January 15, 1885 par. 5} [ST, January 15, 1885 par. 6] But though so willing to make a personal application of the lessons of Jesus, James and John were by no means ready to abandon their ambitious designs. Soon after this, accompanied by their mother, they came to Jesus with the petition that they might be permitted to occupy the position of greatest honor in his kingdom. Jesus answered them, "Ye know not what ye ask." He knew the infinite sacrifice that awaited him; that before the kingly throne there was to be humiliation and shame, and the agonizing death of the cross. And yet he would willingly endure the terrible ordeal for the sake of seeing souls saved in his kingdom to enjoy untold bliss throughout the ceaseless ages of eternity. {ST, January 15, 1885 par. 6} [ST, January 15, 1885 par. 7] This was the joy that was set before Christ, the glory that he was to receive, and that the two disciples had unwittingly requested to share. Jesus asked them, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" Little did they comprehend the bitter cup of which their Lord spoke, or realize the fiery baptism; but they fearlessly responded, "We are able." Jesus said unto them, "Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father." {ST, January 15, 1885 par. 7} [ST, January 15, 1885 par. 8] "And when the ten heard it, they were moved with indignation against the two brethren." They were not less anxious than James and John to secure the chief places in the kingdom of Christ; they were therefore angry with the two brothers for taking, as they thought, an undue advantage. Aware of their ambition and their resentment, Jesus reasoned with them. "Ye know," he said, "that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant." There was to be a difference between his kingdom and the kingdoms of the world. "The princes of the Gentiles" were ambitious, and sought for place and power; but their course in this respect resulted from false ideas of greatness and the pride of the human heart. Among the disciples of Christ an entirely different state of things was to exist. One was not to aspire to dominion over his brethren, and to seek to be lord over God's heritage. {ST, January 15, 1885 par. 8} [ST, January 15, 1885 par. 9] "Even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." He, their Master, had set them an example of unselfish care for others. He was Lord of Heaven, and angels obeyed his word; yet he condescended to take upon himself the weaknesses and infirmities of human nature, to live man's example and to die his sacrifice. He did not, while upon earth, choose for himself wealth and honor and pleasant associations; but his life was spent among humble peasants in ministering to the wants of the needy and the afflicted. He did not shrink from contact with the most degraded and sinful; he preached the good news of pardon and peace to all who would accept it on Heaven's gracious and liberal terms. And in their ministry the disciples were to follow his example. {ST, January 15, 1885 par. 9} [ST, January 15, 1885 par. 10] The great lesson which Jesus taught on these occasions is thus expressed by the apostle Paul: "Be kindly affectioned one to another with brotherly love, in honor preferring one another." The disciples were in a school in which Christ was teacher; and those who were willing to see their own defects, and were anxious to improve in character, had ample opportunity. They were constantly receiving line upon line, precept upon precept, showing them that meekness, humility, and love were essential to growth in grace, and to a fitness for the work upon which they were soon to enter. {ST, January 15, 1885 par. 10} [ST, January 15, 1885 par. 11] The instruction that Christ gave was not designed merely for the little group that listened to his words, but was recorded for the benefit of all his followers to the close of time. The truths he unfolded are of universal application, and should deeply impress our hearts; for they were never more needed than at the present time. The desire for place and power was never stronger; and there are many who think of others only to plan to advantage themselves at their neighbor's expense. {ST, January 15, 1885 par. 11} [ST, January 15, 1885 par. 12] The people of God should be firmly united in love, strengthening one another against temptations and trials; but how often Satan diverts the mind to selfish objects. He knows our wrong traits of character, and he takes advantage of every opportunity to arouse them to activity. He excites contention, and leads professed Christians to seek for the supremacy, while through pride and self-esteem he blinds their eyes to their own defects of character. While the disciples were contending among themselves as to which of them should be greatest, they little thought that Jesus heard them; but he read their hearts, and understood their ambitious desires. Just so it is at the present time. Jesus is weighing the character of every individual. If our motives are not pure, if our desire to please self is stronger than our desire for righteousness or to glorify God, we may rest assured that nothing is hidden from his eye, and that the desires of our hearts, as well as the acts of our lives, will be considered in the Judgment. {ST, January 15, 1885 par. 12} [ST, January 15, 1885 par. 13] "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself." - {ST, January 15, 1885 par. 13} [ST, January 22, 1885 par. 1] January 22, 1885 The Cripple Healed. - By Mrs. E. G. White. - After the death of Christ, John became a faithful, ardent laborer for his Master. For a time, judging from the world's standpoint, the Christian faith was well-nigh extinct. Its Author had died on the cross as a malefactor, and his handful of obscure disciples were covered with reproach. But John and his brethren were not disheartened. Obedient to the word of their Lord, they remained in Jerusalem until after the outpouring of the Spirit on the day of Pentecost. Then, endued with power from on high, they preached a risen Saviour; and multitudes came out to listen, many of whom were healed of their diseases, in the name of Jesus of Nazareth, that name so hated among the Jews. {ST, January 22, 1885 par. 1} [ST, January 22, 1885 par. 2] Soon after the apostles commenced their public ministry, a notable miracle was performed by Peter and John. As they were one day going up to the temple, at the hour of prayer, they saw lying at the Beautiful gate, a poverty-stricken cripple, above forty years of age, whose whole life had been one of pain and infirmity. This poor man had long desired to go to Jesus and be healed; but he was far removed from the scene of the Great Physician's labors, and when at last he prevailed upon kind friends to carry him to the gate of the temple, it was only to find that He in whom his hopes were centered, had suffered a cruel death. {ST, January 22, 1885 par. 2} [ST, January 22, 1885 par. 3] His disappointment excited pity, and he was daily laid at the gate of the temple, that those who went up to worship might be moved to give him a trifle to relieve his wants. As Peter and John were passing, he asked alms of them. The apostles regarded him with compassion. "And Peter, fastening his eyes upon him with John, said, Look on us." The eyes of the beggar were raised to the pitying ones bent upon him. "Silver and gold have I none," continued the apostle, "but such as I have give I thee." The poor man's countenance, which had fallen when Peter declared his own poverty, grew bright with faith and hope as he heard the words that followed: "In the name of Jesus Christ of Nazareth, rise up and walk." {ST, January 22, 1885 par. 3} [ST, January 22, 1885 par. 4] As Peter took him by the right hand and lifted him up, he felt through his frame the thrilling influence of divine power. "Immediately his feet and ankle bones received strength. And he, leaping up, stood and walked," and entered with Peter and John into the temple, "And all the people saw him walking and praising God; and they knew that it was he which sat for alms at the Beautiful gate of the temple, and they were filled with wonder and amazement at that which had happened unto him." {ST, January 22, 1885 par. 4} [ST, January 22, 1885 par. 5] Seeing the miracle that had been performed, the people flocked together in the temple, and the apostles embraced this opportunity of preaching to them the gospel of Christ. While Peter addressed them in one part of the temple, John spoke to them in another part. The apostles disclaimed the merit of the good deed done, giving all the honor to Jesus of Nazareth, whose instruments they were. They spoke plainly of the great crime of the Jews in rejecting and putting to death the Prince of life; yet they were careful not to drive to despair those whose consciences were aroused. They declared that the Holy Spirit was calling upon them to repent of their sins, and be converted; and that through the mercy of Christ, their transgressions could all be canceled. {ST, January 22, 1885 par. 5} [ST, January 22, 1885 par. 6] As the apostles preached that Christ had been raised from the dead, and that through his death and resurrection he would finally bring up all who sleep in the dust, the Sadducees were deeply stirred. They felt that their favorite doctrine was in danger, and their reputation at stake. The captain of the temple, and some of the other officials were Sadducees; and they arrested the two apostles, and put them in prison, as it was too late for their cases to be examined that night. {ST, January 22, 1885 par. 6} [ST, January 22, 1885 par. 7] The Jews were astonished that the disciples could perform miracles similar to those they had seen wrought by Jesus. They had supposed that when he died, all such wonderful manifestations would cease. But here was this man who had been a helpless cripple for forty years, now free from pain, and rejoicing in the full use of his limbs. {ST, January 22, 1885 par. 7} [ST, January 22, 1885 par. 8] The following day Annas and Caiaphas, with the remaining members of the council, came together, and Peter and John were brought before them. In that very room, and before those very men, Peter had shamefully denied his Lord. All this came distinctly before his mind as he now appeared for his own trial. {ST, January 22, 1885 par. 8} [ST, January 22, 1885 par. 9] The members of the council remembered Peter's cowardice when his Master was before them, and they flattered themselves that he could be intimidated by threats of imprisonment and death. But the impulsive, self-confident Peter who denied Christ in the hour of his greatest need, was a very different man from the Peter who was then before the Sanhedrim for examination. He was no longer a proud boaster; he had been converted, and had become distrustful of self. He was filled with the Holy Spirit; and through its power he had become firm as a rock, and was ready with modest courage to honor the name he had once disowned. He would embrace this opportunity of redeeming his former cowardice, and removing the stain of his apostasy. {ST, January 22, 1885 par. 9} [ST, January 22, 1885 par. 10] Unable to deny that a miracle had been performed, and yet unwilling to admit that it had been done by divine power, the council demanded, "By what power, or by what name, have ye done this?" Peter replied: "Ye rulers of the people, and elders of Israel," "be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole." {ST, January 22, 1885 par. 10} [ST, January 22, 1885 par. 11] Peter then referred to the prophetic words: "The stone which the builders refused is become the head stone of the corner." He made the application of the psalmist's words unmistakably plain. The priests and scribes, who were in authority in the church, were themselves the builders; and, says Peter, He whom you have set at naught, whose divine character you have failed to see, is become the head of the corner. He is the desire of all nations; his is the only "name under heaven given among men, whereby we must be saved." {ST, January 22, 1885 par. 11} [ST, January 22, 1885 par. 12] It is difficult for us to comprehend the degree of grace and courage required to enable the apostles to make such a confession of faith before the bigoted and prejudiced rulers of a bigoted and prejudiced people, who had done to the Lord what their wicked hearts had listed, and were ready to repeat their acts of cruelty on the persons of his followers. Peter's fearless avowal of the source whence his strength was obtained, and his bold accusation that in the person of Jesus of Nazareth they had crucified their promised Messiah, appalled these priests and rulers. They had supposed that these ignorant fishermen would be awed and embarrassed when confronted by the priests, the scribes, and the elders; but, amazed at the boldness of the apostles, they "took knowledge of them, that they had been with Jesus." {ST, January 22, 1885 par. 12} [ST, January 22, 1885 par. 13] In order to conceal their perplexity, the priests and rulers ordered the apostles to be taken from the room that they might counsel among themselves. They all agreed that it would be useless to deny that the impotent man had been healed through power derived from the Crucified One. They would gladly cover up this fact by falsehoods; but the miracle had been performed before many witnesses, and was already widely known. Thousands had embraced the new doctrine, and both Pharisees and Sadducees were convinced that if these teachers were permitted to go unchecked, their own authority and influence would be in greater danger than when Jesus himself was upon earth. They felt that the work of the apostles must be immediately stopped, or so many would believe on Jesus that they would be held guilty of the murder of the Son of God. {ST, January 22, 1885 par. 13} [ST, January 22, 1885 par. 14] The rulers would gladly have destroyed the apostles, but they feared the people, knowing that "all men glorified God for that which was done." So when Peter and John were again summoned before the council, they were dismissed with threats of severe punishment should they continue to teach, or work miracles, in the name of Jesus. Undaunted by the threats of their enemies, these noble men declared that their work had been given them of God; they were his witnesses, and could not forbear to speak those things which they had seen and heard. {ST, January 22, 1885 par. 14} [ST, January 22, 1885 par. 15] As soon as they were released, they sought their brethren, who, knowing the malignity of the Jews, were filled with intense anxiety. The joy of the believers was great that the apostles had escaped uninjured, and all united in thanksgiving and prayer to God. Their petition was not that they might be delivered from the power of their enemies, nor that they might be released from duty because of the peril that threatened them, but that they might have greater strength in the work of the ministry. {ST, January 22, 1885 par. 15} [ST, January 22, 1885 par. 16] "And now, Lord," they prayed, "behold their threatenings, and grant unto thy servants that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus." They had no desire to glorify self, but sought to exalt Jesus, and to rescue souls from everlasting ruin. {ST, January 22, 1885 par. 16} [ST, January 22, 1885 par. 17] Here is an example of noble, disinterested devotion to the work of God; and what was the result? As their prayers were ascending to Heaven, the answer came. The place where they were assembled was shaken, and they were filled with the Holy Spirit. They went forth to their work with renewed zeal, speaking the word of God with convincing power, so that daily there were large additions to the church. {ST, January 22, 1885 par. 17} [ST, January 22, 1885 par. 18] Such courage and firmness, in the path of duty, as was manifested by Peter and John and their co-laborers in the gospel ministry, is rare indeed; yet the church cannot attain to any great degree of prosperity without it. Their example, with that of others who have been eminent for their good works, should kindle our ardor, and awaken generous emulation. There is a wide field in which to work. Sinners are perishing all around us; and every one who has named the name of Christ should feel under solemn obligation to do everything possible for their salvation. To bring a sinner to Christ, is to elevate, dignify, and ennoble the whole character of such an one, and make him a blessing in the home, in society, and in the church. Is not this a work that is worthy of our highest powers? - {ST, January 22, 1885 par. 18} [ST, January 29, 1885 par. 1] January 29, 1885 The Preaching of John. - By Mrs. E. G. White. - John was a faithful minister of Christ, bearing earnest testimony for his Lord on every suitable occasion. He had not enjoyed the training of the schools, his early life having been passed by the Sea of Galilee in the society of uncultivated fishermen; but, by association with the great Teacher, he had obtained the highest education which mortal man can receive. He drank eagerly at the fountain of wisdom, and then sought to lead others to that "well of water springing up into everlasting life." {ST, January 29, 1885 par. 1} [ST, January 29, 1885 par. 2] He had a clear understanding of the character and mission of Jesus. The evidence that the despised Nazarene was indeed the Messiah for whom Israel had so long waited, seemed to him so clear that none need walk in the darkness of error. But the Jews would not believe. The apostle's heart was grieved as he saw that the prejudice and hatred which they so obstinately cherished, were bringing ruin upon the nation, and destroying their hope of everlasting life; that their own blindness, pride, superstition, and ignorance of the Scriptures, were riveting upon their souls fetters that would never be broken. Yet, notwithstanding their stubborn resistance to the truth, John ceased not to warn them, and to present Jesus as their only hope of salvation. {ST, January 29, 1885 par. 2} [ST, January 29, 1885 par. 3] In preaching the words of life, John spoke with great power and feeling. The simplicity of his words, the sublime power of the truths he uttered, and the spiritual fervor that characterized his teachings, gave him access to all classes. He seemed ever to be imbued with the Holy Spirit. The wisdom with which he spoke caused his words to drop as the dew, softening and subduing the heart. It was his constant aim to bring the minds of the people up to grasp the unseen; yet even believers were unable to fully comprehend the sacred mysteries of divine truth unfolded in his discourses. {ST, January 29, 1885 par. 3} [ST, January 29, 1885 par. 4] John believed in God as a child believes in a kind and tender father. His great love expressed in giving his Son to die for a lost race seemed to the apostle too great for language to express, a mystery which finite minds might not fathom. "Behold," he exclaims, "what manner of love the Father hath bestowed upon us, that we should be called the sons of God." He was lost in amazement that the plan of salvation, devised at such a cost to Heaven, should be refused by those for whom so great a sacrifice had been made. His favorite theme was the infinite love of Christ. When speaking on this subject, he forgot self; and the love and trust that pervaded his own heart gave a thrilling power to his words. {ST, January 29, 1885 par. 4} [ST, January 29, 1885 par. 5] He had a keen sense of the love that should exist among Christian brethren; and he urged this love upon his children in the faith as an essential characteristic of the followers of Christ. While the heart is destitute of Christian charity, all pretensions to the Christian name are vain. "He that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?" {ST, January 29, 1885 par. 5} [ST, January 29, 1885 par. 6] The apostle was a teacher of practical holiness, giving, in his sermons and writings, unerring rules for the conduct of Christians. He declared in unmistakable terms that to be a Christian is to be Christlike. It is to be pure in heart and correct in morals; in no case should one rest satisfied with an empty profession. His own life was an illustration of his teaching, both in practical holiness and in love to God and man. It was his one great aim to conform to the will of God. He followed his Saviour so closely, and had such a sense of his purity and exalted holiness, that in contrast, his own character appeared exceedingly defective, and his humility was deep and genuine. {ST, January 29, 1885 par. 6} [ST, January 29, 1885 par. 7] Although exposed to persecution and peril, and meeting many hindrances in his work, John was spared to the church for many years. Evil men, instigated by Satan, plotted to cut short the useful life of this man of God; but holy angels protected him from their malice. The church needed his testimony, and he was permitted to stand as a witness for Christ. {ST, January 29, 1885 par. 7} [ST, January 29, 1885 par. 8] The apostle lived to see the gospel he loved preached far and near, and thousands eagerly accepting its gracious offer of pardon. But the joy of seeing sinners brought to Christ was not unmixed with sadness as he saw many come into the church who were not thoroughly converted, and who brought with them pernicious errors. Some were deceivers. While professing to believe the gospel, they denied Christ, and taught false doctrines; and the times were full of peril for the infant church. Some claimed that faith in Christ released them from the necessity of obedience to the law. Others held that the law was binding, also the Jewish customs and ceremonies, and that the observance of these was sufficient to insure salvation without the blood of Christ. They held that Jesus was a good man, like the apostles, but denied his divinity. {ST, January 29, 1885 par. 8} [ST, January 29, 1885 par. 9] John saw the danger to which the church was exposed, and he acted with promptness and decision. The emissaries of Satan sought through misrepresentation and falsehood to stir up opposition and hinder his work. But John had been intimately associated with Christ; he had listened to his teachings and witnessed his mighty miracles; and he bore a convincing testimony that made the falsehoods of his enemies of no effect. He wrote to the churches, exhorting them not to give the leaders in these heresies the least encouragement, and by his personal influence and his zeal for the truth he hedged up their way, and saved many souls from ruin. {ST, January 29, 1885 par. 9} [ST, January 29, 1885 par. 10] To one of the helpers in the gospel, a lady of good repute and extensive influence, he wrote: "Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him Godspeed; for he that biddeth him Godspeed, is partaker of his evil deeds." {ST, January 29, 1885 par. 10} [ST, January 29, 1885 par. 11] He also taught, in the most unequivocal terms, the binding force of the law of ten commandments. "Whosoever committeth sin," he said, "transgresseth also the law; for sin is the transgression of the law. And ye know that He was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not; whosoever sinneth ï¼»transgresseth the lawï¼½ hath not seen him, neither known him." {ST, January 29, 1885 par. 11} [ST, January 29, 1885 par. 12] The apostle testifies that those who profess to know God, and to be living without sin, and yet break the divine law, give the lie to their profession. His epistles breathe a spirit of love; yet when he comes in contact with this class, he does not hesitate to reprove them sharply, and to warn them of their fearful deception. He says: "He that saith, I know Him, and keepeth not his commandments, is a liar, and the truth is not in him." "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us." "Little children, let no man deceive you. He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning." {ST, January 29, 1885 par. 12} [ST, January 29, 1885 par. 13] Here the apostle speaks in plain terms, as he deemed the subject demanded. In this age of boasted liberality, such plainness would be branded as bigotry. "You must have charity," is the cry everywhere, especially from those who profess sanctification. But charity is too pure to cover an unconfessed sin. The apostle teaches that while we should manifest Christian courtesy, we are authorized to call sin and sinners by their right names, and that this is consistent with true charity. While we are to love souls for whom Christ died, and labor for their salvation, we should not make a compromise with sin. We are not to unite with those who are rebelling against divine authority, and call this charity. {ST, January 29, 1885 par. 13} [ST, January 29, 1885 par. 14] The character of God has not changed. He is the same jealous God today as when he gave his law upon Sinai, and wrote it with his own finger on the tables of stone. Those who trample upon his holy law may say, "I am sanctified;" but to be indeed sanctified, and to claim sanctification, are two different things. John enjoyed the blessing of genuine sanctification; but he did not claim to be sinless. He sought perfection in the way that Christ indicated in his prayer for his disciples: "Sanctify them through thy truth, thy word is truth." {ST, January 29, 1885 par. 14} [ST, January 29, 1885 par. 15] The errors that crept into the early church, and threatened its prosperity, have never been extinct. They are peculiarly active at the present time, constituting one of the perils of the last days. And God requires us to stand, as did John in his time, unflinchingly for the truth. With the love of the truth burning in our hearts, we shall "earnestly contend for the faith which was once delivered to the saints." - {ST, January 29, 1885 par. 15} [ST, February 5, 1885 par. 1] February 5, 1885 The Apostle John in Exile. - By Mrs. E. G. White. - The wonderful success which attended the preaching of the gospel by the apostles and their fellow-laborers, increased the hatred of the enemies of Christ. They made every effort to hinder its progress, and finally succeeded in enlisting the power of the Roman Government against the Christians. A terrible persecution arose, and many of the followers of Christ were put to death. {ST, February 5, 1885 par. 1} [ST, February 5, 1885 par. 2] The apostle John was now an aged man, but his zeal and success in the cause of Christ were unabated. The bitterest hatred was kindled against him for his unwavering fidelity. He was the last survivor of those who were intimately associated with Jesus; and his enemies decided that his testimony must be silenced. If this could be accomplished, and the new sect were treated with severity, they thought the doctrine of Christ might soon die out of the world. {ST, February 5, 1885 par. 2} [ST, February 5, 1885 par. 3] John was accordingly summoned to Rome to be tried for his faith. His doctrines were misstated. False witnesses accused him as a seditious person, who had publicly taught theories that would subvert the nation. The apostle presented his faith in a clear and convincing manner, with such simplicity and candor that his words had a powerful effect. His enemies were astonished at his wisdom and eloquence; but the more convincing his testimony, the more intense their hatred against him. They could not controvert his reasoning, nor match the power which attended the utterance of truth; and they determined to silence its faithful advocate. By the decree of the emperor, John was banished to the Isle of Patmos, condemned "for the word of God, and for the testimony of Jesus Christ." {ST, February 5, 1885 par. 3} [ST, February 5, 1885 par. 4] Patmos, the place of John's exile, was a barren, rocky island in the Aegean Sea, which had been chosen by the Roman Government as a place of banishment for criminals. In former years his life had been spent among wood-covered hills, green valleys, and fruitful plains; now his lonely home was amid scenes of desolation that to many would have appeared gloomy and uninteresting. But to him it was otherwise. Although shut away from the busy scenes of life, and from active labor as an evangelist, he was not excluded from the presence of God. He could commune with the King of kings, and study the manifestations of divine power as revealed in the book of nature, and on the page of inspiration. He had delighted to trace the wisdom and skill of the Creator in the beauties of his handiwork; and now he could see tokens of the same divine Architect in the rocky wilds of Patmos. {ST, February 5, 1885 par. 4} [ST, February 5, 1885 par. 5] In the surroundings of his island home, the exiled prophet held communion with his God. The blue heavens that bent above him on lonely Patmos were as bright as the skies above his own loved Jerusalem. The words of the psalmist seemed appropriate: "The heavens shall praise thy wonders, O Lord; thy faithfulness also in the congregation of the saints. For who in the Heaven can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him." In the glory of the heavens man sees an illustration of the greatness of the Creator, and is made to feel his own littleness. If he has cherished pride and self-importance because of wealth, talents, or personal attractions, let him here learn to humble his proud spirit as in the presence of the infinite One. {ST, February 5, 1885 par. 5} [ST, February 5, 1885 par. 6] In the sound of many waters,--deep calling unto deep,--John heard the voice of the Creator. The sea, lashed to fury by the merciless winds, represented the wrath of an offended God. The mighty waves, in their most terrible commotion restrained within the limits appointed by an invisible hand, testified of an infinite power controlling the deep,--of One who speaks to the proud ocean, "Hitherto shalt thou come, but no further," and the waters are prompt to obey his word. In contrast with the power and majesty of Him who holds in his hands the great and wide sea, how feeble is puny man, who glories in his wisdom and strength, and sets his heart against the Ruler of the universe! {ST, February 5, 1885 par. 6} [ST, February 5, 1885 par. 7] By the rocks John was reminded of Christ, the Rock of his strength, in whose shelter he could hide without a fear. They also called to his mind the rocky Horeb, where God spoke his law in the hearing of all the people. The divine Legislator proclaimed his law amid thunders and lightnings, and the thick cloud that hung over the mountain, with a voice as the voice of a trumpet, exceeding loud, that Israel might be impressed with his power and glory, and fear to transgress his commandments. John remembered that one of these ten precepts called upon him to "remember the Sabbath day to keep it holy." And the Lord's day, the day on which Jehovah rested after the great work of creation, and which he blessed and sanctified, was as sacredly observed by him upon the lonely isle as it had been when he was among the churches, worshipping with them on that holy day. {ST, February 5, 1885 par. 7} [ST, February 5, 1885 par. 8] The rocky waste around him spoke eloquently of the unchangeable character of the divine law; for it testified of the flood which God brought upon the earth because of the transgression of its inhabitants. The rocks thrown up from the great deep, or rent from the solid earth, by the breaking forth of the waters, brought vividly to his mind the terrors of that awful outpouring of God's wrath, and reminded him that it is no light matter for man to sin, to set his perverse will in opposition to the will of his Maker. {ST, February 5, 1885 par. 8} [ST, February 5, 1885 par. 9] Even in this world obedience is for man's highest good; and it is surely for his eternal interest to submit to God and be at peace with him. Of all the creatures that God has made on the earth, man alone is rebellious; yet he alone possesses reasoning powers to understand the claims of the divine law, and a conscience to feel the guilt of transgression and the peace and joy of obedience. {ST, February 5, 1885 par. 9} [ST, February 5, 1885 par. 10] As John became more intimately acquainted with the divine character through the works of creation, his reverence for God increased, and he was overwhelmed with the thought of his majesty and greatness. God is not dependent on man for honor. He could sweep every mortal from the face of the earth in a moment of time, and create a new race to people it and glorify his name. The apostle often asked himself, Why do not men, who are wholly dependent upon God, seek to be reconciled to him by willing obedience? He is infinite in wisdom, and there is no limit to his power. He preserves in perfect harmony the grandeur and beauty of the things which he has created. Had sin never entered the universe, there would have been no discord in Heaven or in earth. Disobedience to the law of God has brought all the misery that has existed among his creatures. Then why will not man submit to a Ruler who is so great and powerful,--a Being who is so wise and kind? {ST, February 5, 1885 par. 10} [ST, February 5, 1885 par. 11] In his exile, John calls to remembrance the wonderful incidents that he has witnessed in the life of Christ. In imagination he again enjoys precious intercourse with his Lord; and his heart is comforted. Suddenly his meditations are broken in upon; he is addressed in tones distinct and clear. He turns to see whence the voice proceeds, and lo! he beholds Jesus, whom he loves, with whom he walked and talked, and whose sufferings on the cross he witnessed. But how changed is the Saviour's appearance! He is no longer "a man of sorrows, and acquainted with grief." He bears no marks of his humiliation. His eyes are like a flame of fire; his feet like fine brass, as it glows in a furnace. The tones of his voice are like the musical sound of many waters. His countenance shines like the sun in its meridian glory. In his hand are seven stars, representing the ministers of the churches. Out of his mouth issues a sharp, two-edged sword, an emblem of the power of his word. {ST, February 5, 1885 par. 11} [ST, February 5, 1885 par. 12] John, who has so loved his Lord, and who has so steadfastly adhered to the truth in the face of imprisonment, stripes, and threatened death, cannot endure the excellent glory of Christ's presence, and he falls to the earth as one stricken dead. A divine hand is laid upon the prostrate form, and he hears the words, "Fear not, I am He that liveth and was dead, and behold, I am alive forevermore." {ST, February 5, 1885 par. 12} [ST, February 5, 1885 par. 13] John is strengthened; and there are presented before him in holy vision, the purposes of God for future ages. He is shown the history of the church down through the centuries; he sees her feeble and struggling, almost overborne by her enemies; he sees her wading through bloody persecutions, then emerging from the darkness of papal error, drawing nearer and nearer to the clear light of truth, until at length she looks forth "fair as the moon, clear as the sun, and terrible as an army with banners." {ST, February 5, 1885 par. 13} [ST, February 5, 1885 par. 14] Nor is this all. The attractions of the heavenly home are made known to him. He beholds the beautiful city with its glittering battlements and many mansions. He is permitted to look upon the throne of God, and the white-robed throng of redeemed ones. He hears the music of angels, and the songs of triumph that rise from those who have overcome by the blood of the Lamb and the word of their testimony. His heart is filled with longing for the uninterrupted presence of his Lord. To the cheering promise, "Surely I come quickly," he responds with a glad, "Amen. Even so, come, Lord Jesus." {ST, February 5, 1885 par. 14} [ST, February 5, 1885 par. 15] Thus highly favored was this hero of the Christian faith. On the desolate isle, and with the deep sea moaning about him, he was shut in with God; and his gloomy abode proved to him the very gate of Heaven. His enemies thought to silence a faithful witness for Christ; but from the place of exile came the most wonderful revelations, the most thrilling truths ever presented to man. And the promise of God was verified, "Them that honor me, I will honor." - {ST, February 5, 1885 par. 15} [ST, February 12, 1885 par. 1] February 12, 1885 A Cheerful Spirit Honors God. ï¼»REMARKS MADE IN THE 6 O'CLOCK MORNING MEETING ON THE CAMPGROUND AT LOS ANGELES, CAL., MAY 14, 1884.ï¼½ - By Mrs. E. G. White. - The Christian should live so near to God that he may approve things that are excellent, "being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." His heart should be attuned to gratitude and praise. He should be ever ready to acknowledge the blessings he is receiving, remembering who it is that has said, "Whoso offereth praise glorifieth me." {ST, February 12, 1885 par. 1} [ST, February 12, 1885 par. 2] Many professed Christians dwell too much on the dark side of life, when they might rejoice in the sunshine; they repine when they should be glad; they talk of trials when they should offer praise for the rich blessings they enjoy. They look at the unpleasant things, hoard up the disappointments, and sigh over the griefs, and, as a consequence, grow heavy-hearted and sad, when, should they count up their blessings, they would find them so numerous that they would forget to mention their annoyances. If they would every day take note of the favors that are done them; if they would store their minds with the precious memory of kindnesses received, how much occasion they would find to render thanks and praise to the Giver of all good. {ST, February 12, 1885 par. 2} [ST, February 12, 1885 par. 3] Some Christian wives who have unconverted husbands and children make this a cause of despondency and gloom. They manifest so much more anxiety for their friends than trust in God, that they forfeit the blessings of peace, and joy, and a thankful spirit, which might be theirs. I have heard some say that they did not even care to be saved unless their husbands and children were saved with them. They feel that Heaven would not be Heaven to them without the presence of these who are so dear. But have they an eye single to the glory of God when they cherish this feeling? Oh, no! Such expressions are not pleasing to God, for they place the creature before the Creator. But they are just what Satan delights in, for he can use the evident sadness and discouragement of spirit that grow out of this feeling to make the Christian religion appear unattractive. {ST, February 12, 1885 par. 3} [ST, February 12, 1885 par. 4] Dear Christian sisters, the best thing you can do for your loved ones who are out of Christ is to live before them a life of peace and joy, to show them that in Jesus you find a helper who gives you strength according to your day. Make home happy. In the home circle exercise Christian courtesy, forbearance, and love; but the sadness, the tears, the distress for your unconverted friends, should be reserved for the closet. Jesus will meet you there, and you may roll all your burdens upon him, the Burden-bearer. Our precious Saviour is the friend of man. He died for these souls; he is waiting to bless and save them. He has claims upon their service, for he has bought them with an infinite price; and he is grieved with their resistance of his claims, their rejection of his offers of mercy, more deeply grieved than you can possibly be. {ST, February 12, 1885 par. 4} [ST, February 12, 1885 par. 5] God has given you, too, a work to do; and because your husband and children refuse to do their duty, will you relax your efforts in his cause? Should not the very fact that these who are so dear to you are ignoring his just claims upon them arouse you to greater diligence, that, so far as possible, you may supply their deficiency? {ST, February 12, 1885 par. 5} [ST, February 12, 1885 par. 6] Wives, mothers, cultivate trust in God. He does not want you to carry a constant load of anxiety and care. Rise above your trials; look away from them to the blessings you are receiving. Fix the mind upon the mansions Jesus has gone to prepare for those that love him. Cultivate clear perceptions of truth, unselfish purposes, and a desire to do others good and make them happy. {ST, February 12, 1885 par. 6} [ST, February 12, 1885 par. 7] "I am persuaded," says Paul, "that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Again he says: "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." {ST, February 12, 1885 par. 7} [ST, February 12, 1885 par. 8] As you read these strong, brave words from one who suffered so much for his faith in Christ, and yet counted his severest trials as light afflictions, enduring but for a moment, will you not resolve to possess your soul in patience amid the petty annoyances of every-day life, that are often so irritating and so hard to bear? Will you not resolve that these things shall not interrupt your communion with God and separate you from his love? {ST, February 12, 1885 par. 8} [ST, February 12, 1885 par. 9] Do not allow the perplexities and worries of every-day life to fret your mind and cloud your brow. If you do, you will always have something to vex and annoy. Life is what we make it, and we shall find what we look for. If we look for sadness and trouble, if we are in a frame of mind to magnify little difficulties, we shall find plenty of them to engross our thoughts and our conversation. But if we look on the bright side of things, we shall find enough to make us cheerful and happy. If we give smiles, they will be returned to us; if we speak pleasant, cheerful words, they will be spoken to us again. {ST, February 12, 1885 par. 9} [ST, February 12, 1885 par. 10] When Christians appear as gloomy and depressed as though they thought themselves friendless, they give a wrong impression of religion. In some cases the idea has been entertained that cheerfulness is inconsistent with the dignity of the Christian character; but this is a mistake. Heaven is all joy; and if we gather to our souls the joys of Heaven, and as far as possible express them in our words and deportment, we shall be more pleasing to our heavenly Father than if we were gloomy and sad. {ST, February 12, 1885 par. 10} [ST, February 12, 1885 par. 11] It is the duty of every one to cultivate cheerfulness instead of brooding over sorrow and troubles. Many not only make themselves wretched in this way, but they sacrifice health and happiness to a morbid imagination. There are things in their surroundings that are not agreeable, and their countenances wear a continual frown that, more plainly than words, expresses discontent. These depressing emotions are a great injury to them healthwise; for by hindering the process of digestion, they interfere with nutrition. While grief and anxiety cannot remedy a single evil, they can do great harm; but cheerfulness and hope, while they brighten the pathway of others, "are life unto those that find them, and health to all their flesh." {ST, February 12, 1885 par. 11} [ST, February 12, 1885 par. 12] Christ came to restore to its original loveliness, a world ruined by sin. The work of the fall will be undone. All that was lost in Adam's transgression will be regained through the sufferings and death of Christ. In the new earth there will be no sin nor disease. All blemishes and deformity will be left in the grave, and the body will be restored to its original perfection. We shall wear the spotless image of our Lord, for "he shall change our vile body, that it may be fashioned like unto his glorious body." {ST, February 12, 1885 par. 12} [ST, February 12, 1885 par. 13] The development of Christian character, tending toward this state of perfection, is a growth toward beauty. The character is expressed in the countenance. The evil that is in the heart hangs out its sign, and we read at a glance coarseness, unrest, selfishness, cunning, deceit, lust, falsehood, envy, pride, and malice. As the heart becomes transformed by the renewing of the mind, the graces of the Spirit leave their impress on the face, and it expresses the refinement, delicacy, peace, benevolence, and pure and tender love, that reign in the heart, and constitute the inward "adorning," which is in the sight of God of "great price." {ST, February 12, 1885 par. 13} [ST, February 12, 1885 par. 14] The apostle Paul exhorts: "Rejoice evermore; pray without ceasing." Give "thanks always for all things unto God," "singing and making melody in your heart to the Lord." - {ST, February 12, 1885 par. 14} [ST, February 19, 1885 par. 1] February 19, 1885 The Pharisee and the Publican. - By Mrs. E. G. White. - "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." {ST, February 19, 1885 par. 1} [ST, February 19, 1885 par. 2] In the story of the Pharisee and the publican, Christ teaches one of the most important lessons that we have to learn,--the danger of self-flattery. Two classes of worshipers are here brought to view. The class represented by the Pharisee is regarded as eminent for piety, possessing great excellence of character. The other class, represented by the publican, is much less respectable in the eyes of the world. But is this estimate a correct one? No; it is the exact opposite of truth,--the exact opposite of the estimation in which they are held in Heaven. Both the Pharisee and the publican are under the eye of the heart-searching God, who is no respecter of persons. Wealth and titles, talent and reputation, are no recommendation to his favor. "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." {ST, February 19, 1885 par. 2} [ST, February 19, 1885 par. 3] The relative estimate which the Pharisee and the publican place upon themselves is as false as that which others place upon them. Both resort to the temple at the hour of public prayer, professedly to worship God; but what a contrast there is in the motives that actuate them, and in their feelings, as expressed in their prayers! {ST, February 19, 1885 par. 3} [ST, February 19, 1885 par. 4] The Pharisee went, not because he felt his great need of God, but because he wanted to be thought a very pious and excellent man. He was perfectly self-satisfied, and thought that others looked upon him with the same complacency with which he regarded himself. He did not present the offering of a broken and contrite heart. He did not come with confession of sins, and with love flowing out in words of gratitude for the great mercy of a covenant-keeping God. He came not to present his needs. He made no supplication; he expressed no want. Standing in the temple of God, he dared to boast of his own goodness, and to measure himself with other men, and claim superiority. He began his self-worship: "God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." He then proceeded to enumerate some of his own good deeds: "I fast twice in the week; I give tithes of all that I possess" {ST, February 19, 1885 par. 4} [ST, February 19, 1885 par. 5] The Pharisee went down to his house destitute of the divine blessing; but his self-love and vanity were fed. He was terribly self-deceived. He judged himself according to a human standard, exalted self, and covered his sins from his own sight. But God abhorred him. The publican thought himself a very wicked man, and others looked upon him in the same light; but there was nothing in his life so offensive to Heaven as the self-complacency expressed in the boastful, self-righteous prayer of the Pharisee. {ST, February 19, 1885 par. 5} [ST, February 19, 1885 par. 6] The publican went up to the temple with other worshipers; but he soon separated himself from them, as unworthy to mingle with them in their devotions. Standing afar off, he "would not lift up so much as his eyes to heaven, but smote upon his breast" in bitter anguish and self-abhorrence. He thus expressed his sense of his distance from God, and of his unworthiness to come into his presence. He felt that he had offended God, that he was sinful and polluted before him. He could not expect help from those around him; for they looked upon him with undisguised contempt. Feeling that he had no claim on the mercy of God, he looked forward with terrible dread to the Judgment, when every case will be decided. In his great need, he finds voice to cry out earnestly, "God, be merciful to me a sinner." {ST, February 19, 1885 par. 6} [ST, February 19, 1885 par. 7] The course taken by the publican is the only one that will secure pardon and peace with God. He did not compare his sins with those of others who were worse than himself. He came before God with his own burden of guilt and shame, as a transgressor of God's law, a sinner in thought, in word, and in act. He acknowledged that should he receive punishment for his sins, it would be just and right. Mercy, mercy, was his only plea. Oh, for the assurance of pardon, giving peace and rest to the sin-sick soul! {ST, February 19, 1885 par. 7} [ST, February 19, 1885 par. 8] The self-abasement manifested by the publican is wholly acceptable to God. To know ourselves is to be humble. Self-knowledge will take away all disposition to entertain the Most High with a recital of our own excellent qualities. Realizing our sins and imperfections, we shall come to the feet of Jesus with earnest supplication, and our petitions will not be passed by unheard. Ezra had the true spirit of prayer. Presenting his petition before God for Israel, when they had sinned grievously in the face of great light and privileges, he exclaimed, "I am ashamed and blush to lift up my face to thee, my God; for our iniquities are increased over our head, and our trespass is grown up unto the heavens." Ezra remembered the goodness of God in again giving his people a foothold in their native land, and he was overwhelmed with indignation and grief at the thought of their ingratitude in return for the divine favor. His language is that of true humiliation of soul, the contrition that prevails with God in prayer. Only the prayer of the humble enters into the ears of the Lord of Sabaoth. "Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off." "To this man will I look," saith the Lord, "even to him that is poor and of a contrite spirit, and trembleth at my word." {ST, February 19, 1885 par. 8} [ST, February 19, 1885 par. 9] The Pharisee expressed his self-commendation in the form of thanksgiving. "God, I thank thee," he says, "that I am not as other men are." But there was no real gratitude in his heart. His self-love had excluded every such generous principle. He neither loved God supremely nor his neighbor as himself; yet before God and men he could boast loudly of his own goodness. Thus he insulted God, while he deceived men in regard to his true character. {ST, February 19, 1885 par. 9} [ST, February 19, 1885 par. 10] There are many now who entertain the same feeling of self-congratulation that the Pharisee had. Does this feeling rise in your heart in any degree, dear reader? If so, you may be assured that while you commend yourself, the condemnation of God rests upon you. You may be thought excellent in character. Your name may be registered on the church-book; but it is not written in the Lamb's book of life. If a special work has been done for any of us, it is through the grace of God alone. Man is to take no credit to himself; for he has nothing which he has not received. {ST, February 19, 1885 par. 10} [ST, February 19, 1885 par. 11] Let us examine ourselves, and see how many vain thoughts dwell within our hearts, how much we love praise, how selfishness is shown in our manners, how often we misjudge the character and motives of others, or feel contempt for them because their appearance is not prepossessing. Let us think how our words sound in the ears of God, how our selfish thoughts look in his sight, when we judge and condemn others, who may be better in heart and purpose than ourselves. {ST, February 19, 1885 par. 11} [ST, February 19, 1885 par. 12] From the parable of the Pharisee and the publican we learn that to profess excellence which we do not possess, will exclude us from the grace which alone can make us of value in the sight of God. The teachings of Christ give no countenance to a spirit of self-righteousness which would exalt self over others. Vanity is never the result of virtue and true piety. "Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." - {ST, February 19, 1885 par. 12} [ST, February 26, 1885 par. 1] February 26, 1885 Sanctification--The True and the False. - By Mrs. E. G. White. - The parable of the Pharisee and the publican was given for the benefit of those who "trusted in themselves that they were righteous, and despised others." This spirit is the hidden rock upon which thousands are wrecking their hopes of Heaven; and the Savior here shows how offensive it is in the sight of God. Many are self-deceived, filled with spiritual pride and vanity. They do not see the enormity of sin, and go on parading their own virtues, those of poor, fallen humanity, before the Majesty of Heaven, whose eyes read the intents and purposes of the heart, and see disobedience and grave defects of character in these who extol self and claim superior goodness. {ST, February 26, 1885 par. 1} [ST, February 26, 1885 par. 2] John defines sin to be the "transgression of the law." Paul says: "By the law is the knowledge of sin." "I had not known lust, except the law had said, Thou shalt not covet." "I was alive without the law once; but when the commandment came ï¼»home to the conscienceï¼½, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me." {ST, February 26, 1885 par. 2} [ST, February 26, 1885 par. 3] Jesus came into the world because the human race were under sentence of death for their transgressions. His work was to bring them back to allegiance to the law of God, which Paul declares is "holy, and just, and good." He kept his Father's commandments. Those who by repentance and obedience testify their appreciation of the salvation he came to bring, will show the work of the Spirit on their hearts. And the test is the life. "By their fruits ye shall know them." "He that saith, I know Him," says John, " and keepeth not his commandments, is a liar, and the truth is not in him." {ST, February 26, 1885 par. 3} [ST, February 26, 1885 par. 4] Yet, notwithstanding these inspired testimonies as to the nature of sin, many claim to be sanctified, and incapable of sin, while they are constantly transgressing the law of God. Through these the enemy is doing a work of deception. They could never boast so loudly of their own goodness, had they not rejected God's great standard of right and wrong, and set up in its place one of their own devising. Judging themselves by their own imperfect standard, they dare to say, "I am without sin." {ST, February 26, 1885 par. 4} [ST, February 26, 1885 par. 5] The "holiness people" and the Salvation Army have a great deal of what Paul denominates "bodily exercise," that "profiteth little." They follow impressions and claim to be taught of the Spirit; and like the fanatics that troubled Luther, they place these impressions above the written word of God, while they trample upon the divine law because their hearts are not in harmony with its precepts. The Spirit and the word agree. The Spirit of Christ leads into all truth; but there is in these spirit-taught ones an enmity against the plainest statements of the Bible. The spirit that guides them leads to the believing of lies rather than the truth, showing that their teacher is the great master spirit that "worketh in the children of disobedience." {ST, February 26, 1885 par. 5} [ST, February 26, 1885 par. 6] Those who have had the light on the law of God, and yet have refused to accept that light, are not under the influence of the Spirit of God, whatever professions they may make or whatever wonderful works may be done through them. They are deceived by the sophistry of Satan. But they love his deceptions; for he exalts self, and leads them to trust in their own goodness; and this is more pleasing than to see themselves as they appear before a just and holy God. {ST, February 26, 1885 par. 6} [ST, February 26, 1885 par. 7] Said Christ: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity." {ST, February 26, 1885 par. 7} [ST, February 26, 1885 par. 8] These may profess to be followers of Christ, but they have lost sight of their Leader. They may say, "Lord, Lord;" they may point to the sick who are healed through them, and to other marvelous works, and claim that they have more of the Spirit and power of God than is manifested by those who keep his law. But their works are done under the supervision of the enemy of righteousness, whose aim it is to deceive souls, and are designed to lead away from obedience, truth, and duty. In the near future there will be still more marked manifestations of this miracle-working power; for it is said of him, "and he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men." {ST, February 26, 1885 par. 8} [ST, February 26, 1885 par. 9] We are surprised to see so many ready to accept these great pretensions as the genuine work of the Spirit of God; but those who look to wonderful works merely, and are guided by impulse and impressions, will be deceived. My brother, my sister, will you weigh sin in your own balances, or in the balances of Heaven? Realizing its true nature, you will see your undone condition, and will lay hold of offered mercy. But those who feel that their offenses are very small, will never be able to comprehend the perfection of Christ, nor the great sacrifice he has made to rescue them from the thralldom and degradation of sin. {ST, February 26, 1885 par. 9} [ST, February 26, 1885 par. 10] No one who claims holiness is really holy. Those who are registered as holy in the books of Heaven are not aware of the fact, and are the last ones to boast of their own goodness. None of the prophets and apostles ever professed holiness, not even Daniel, Paul, or John. The righteous never make such a claim. The more nearly they resemble Christ, the more they lament their unlikeness to him; for their consciences are sensitive, and they regard sin more as God regards it. They have exalted views of God and of the great plan of salvation; and their hearts, humbled under a sense of their own unworthiness, are alive to the honor of being accounted members of the royal family, sons and daughters of the King Eternal. {ST, February 26, 1885 par. 10} [ST, February 26, 1885 par. 11] Those who love the law of God cannot harmonize in worship or in spirit with the determined transgressors of that law, who are filled with bitterness and malice when the plainly revealed truths of the Bible are taught. We have a detector which discriminates between the true and the false. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." {ST, February 26, 1885 par. 11} [ST, February 26, 1885 par. 12] The only safe position for any of us to take is to consider ourselves sinners, daily needing divine grace. Mercy through the atoning blood of Christ is our only plea. But let us shun Phariseeism. When it suits his purpose best, Satan can appear as an angel of light. But he presents before men, not the meekness and humility of the Christian religion, but their own good deeds and wonderful impressions. We can meet his specious temptations only with the word of God. Those who have the truth as it is revealed in that holy word, must stand fast on the platform of truth, relying on, "It is written." The question for us each to settle is, "Am I exalting self, or am I exalting God and his grace, seeking salvation through Christ alone?" {ST, February 26, 1885 par. 12} [ST, February 26, 1885 par. 13] God has great blessings to bestow upon his people. They may have the "peace of God, which passeth all understanding." They "may be able to comprehend with all saints ï¼»not sinners, who are transgressors of God's lawï¼½ what is the "breadth, and length, and depth, and height," of the love of Christ, being "filled with all the fullness of God." But it is only to those who are meek and lowly of heart that Christ will thus manifest himself. The ones whom God justifies are represented by the publican rather than by the self-righteous Pharisee. Humility is Heaven-born; and none can enter the pearly gates without it. All unconsciously, it shines in the church and in the world, and it will shine in the courts of Heaven. - {ST, February 26, 1885 par. 13} [ST, March 5, 1885 par. 1] March 5, 1885 Christ Our Model. ï¼»MORNING TALK AT LOS ANGELES, CAL., MAY 11, 1884.ï¼½ - By Mrs. E. G. White. - "Ye are not your own; ye are bought with a price. Therefore glorify God in your body, and in your spirit, which are Gods." "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." {ST, March 5, 1885 par. 1} [ST, March 5, 1885 par. 2] If these rules were observed, there would not be that constant strain after the things of the world that makes life a burden in its intensity; but in its place would be the rest and peace that comes of seeking first the "kingdom of God, and his righteousness." Many professed Christians seem to think that no effort on their part is needed in order to insure growth in grace, and as a consequence they are indolent and listless in spiritual things. But they are entertaining a mistaken view. They are called upon to be a peculiar people, a holy nation, a royal priesthood. God has opened to them the treasures of his word. Christ is to be made unto them wisdom and righteousness, sanctification and redemption; and he would have them communicate the rich treasures of his grace to the world. {ST, March 5, 1885 par. 2} [ST, March 5, 1885 par. 3] It will require a constant effort on our part to overcome the temptations we must daily meet. The world is against us; nominal Christians are against us; and Satan is against us, determined to resist every effort we make to advance in the divine life. He is watching every opportunity to interpose himself between our souls and our Creator. He will crowd in numberless cares, that we may find no time for reading the Bible and prayer. But we are not left alone in our warfare against the powers of darkness, and we should not allow ourselves to be separated from the Source of our strength. {ST, March 5, 1885 par. 3} [ST, March 5, 1885 par. 4] If we would grow up into Christ our living head, we must make prayer a daily necessity, not only in the closet, but in the family also. It is because we pray so little that our prayers are not more urgent and intelligent. In prayer we commune with God, and become acquainted with him. What a privilege it is that we may draw near to him by faith, presenting the promises given in his word. Let us encourage and refresh our souls with these sure promises, pleading our great need as the reason why they should be fulfilled. Let us learn the simple art of faith, every day understanding better how to approach our heavenly Father. Let us observe his commandments as obedient children, and then rest upon his word, trusting that he will surely do as he said he would. Jesus loves us; and if we commit the keeping of our souls to him, he will not disappoint our hopes. He is waiting to be gracious to those who feel that they are weak and unworthy. He loves to bless them; for they will appreciate his blessings. But he will not intrude his presence; he will not force the will nor compel obedience. {ST, March 5, 1885 par. 4} [ST, March 5, 1885 par. 5] Jesus may seem far off, and Satan may urge that he does not care for one like you. He may point to your hesitating, stumbling walk, and tell you that the God of Heaven will not condescend to answer your broken prayers. It is then that you may present the mighty argument of the cross: "Jesus died for me. He is my Redeemer. I shall not be ashamed or confounded; for I will cling to him, and trust in his righteousness." {ST, March 5, 1885 par. 5} [ST, March 5, 1885 par. 6] Become acquainted with the Scriptures, and learn to rely implicitly upon them, that when the enemy comes in like a flood, the Spirit of the Lord may lift up a standard against him. Few have the power of faith and true godliness, because, in a majority of cases, the God-given powers are devoted to worldly plans and enterprises, and the follies and fashions of social life, to the neglect of the things of God. The inventive powers are taxed for dress and the adornment of the home; but the ornament of a meek and quiet spirit, which in the sight of God is of great price, is made a matter of secondary importance. {ST, March 5, 1885 par. 6} [ST, March 5, 1885 par. 7] We cannot afford to fritter away the golden moments in studying the fashions, or in following the customs of those whose god is this world. Precious probationary time should not be devoted to needless ornamentation; yet the Christian should not be careless and slovenly. It is our duty to be neat and tasty in person, dress, and habits; and to keep our houses and premises in order. Heaven is a place of perfect order, and as far as possible we should copy the heavenly model. We are representatives of Christ; then let us not dishonor him by our defective lives. Let us see that our tastes, our habits, our conversation, and our associations are in accordance with our high calling as sons and daughters of the King eternal. {ST, March 5, 1885 par. 7} [ST, March 5, 1885 par. 8] Many take a superficial view of the character and mission of Christ. They imagine that he was devoid of warmth and sunniness; that he was gloomy, stern, unbending, severe, and joyless. This is the Jesus that was presented to Martin Luther. He was taught, as the Catholic Church has instructed so many of its votaries, that our Lord is an austere being, who delights in the sufferings of his creatures; that he is pleased with long fasts, and penances of the most painful and revolting character. And in many cases the whole religious experience is colored by these gloomy views, and the whole life warped. {ST, March 5, 1885 par. 8} [ST, March 5, 1885 par. 9] It is often said that Jesus wept, but that he was never known to smile. Our Saviour was indeed a Man of sorrows and acquainted with grief; for he opened his heart to all the woes of man. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." But though his life was self-denying, and shadowed with pain and care, his spirits were not crushed. His countenance did not wear an expression of grief or repining, but ever one of peaceful serenity. His heart was a well-spring of life, and wherever he went he carried rest and peace, joy and gladness. {ST, March 5, 1885 par. 9} [ST, March 5, 1885 par. 10] Our Saviour was deeply serious and intensely in earnest, but never gloomy or morose. The lives of those who imitate him will be full of earnest purpose; they will have a deep sense of personal responsibility. Levity will be repressed; there will be no boisterous merriment, no rude jesting or joking. But the religion of Jesus gives peace like a river. It does not quench the light of joy; it does not restrain cheerfulness, nor cloud the sunny, smiling face. Our lives should breathe the fragrance of Heaven, while we obey the injunction of the apostle,--"Speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your heart to the Lord." {ST, March 5, 1885 par. 10} [ST, March 5, 1885 par. 11] The soul is exalted and transformed by dwelling, not on self and on the sorrows and hardships that surround us, but on the glories of the eternal world. Unbroken communion with God gives increased knowledge of his truth and will, and of the soul's susceptibilities and powers; and the result will be unselfish motives and right traits of character. There will be no darkness or gloom to reflect to others. More of Heaven in men on earth would make religion attractive, and win souls to Christ. {ST, March 5, 1885 par. 11} [ST, March 5, 1885 par. 12] Christ came not to be ministered unto, but to minister; and when his love reigns in the heart, we shall follow his example. If we keep uppermost in our minds the unkind and unjust acts of others, we shall find it impossible to love them as Christ has loved us; for there are few persons who do not on close acquaintance reveal unamiable traits of character. Even the best of us have these unlovely traits; and in selecting friends we should choose those who will not be driven away from us when they learn that we are not perfect. Mutual forbearance is called for. We should love and respect one another notwithstanding the faults and imperfections that we cannot help seeing; for this is the Spirit of Christ. Humility and self-distrust should be cultivated, and a patient tenderness with the faults of others. This will kill out all narrowing selfishness and make us large-hearted and generous. {ST, March 5, 1885 par. 12} [ST, March 5, 1885 par. 13] If you have perplexities and troubles--and these are the common lot of mankind--do not tell them to others, and thus shadow their path. Do not go for help to every source but the right one; but tell Jesus everything; take it to the Lord in prayer, and then believe that he accepts you and your burden. Faith is the gift of God, but the power to exercise it is yours. A single earnest expression of faith strengthens faith; but every expression of doubt confirms doubt, and helps to gather about your soul the dark shadows of unbelief. Then do not open your soul to Satan's temptations by cherishing and expressing the doubts that he insinuates. Talk faith and courage. Press to the light; and bright beams from the Sun of Righteousness will dispel clouds and darkness, and sweet peace will pervade the soul. {ST, March 5, 1885 par. 13} [ST, March 5, 1885 par. 14] "Set your affection on things above, not on things on the earth." "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things," and make them your rule of life. And "when Christ, who is our life, shall appear, then shall ye also appear with him in glory." - {ST, March 5, 1885 par. 14} [ST, August 6, 1885 par. 1] August 6, 1885 The Power of the Truth. ï¼»A SERMON DELIVERED IN OAKLAND, CAL., JULY 11, 1885.ï¼½ - By Mrs. E. G. White. - Text: "Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth." John 17:17-19. {ST, August 6, 1885 par. 1} [ST, August 6, 1885 par. 2] This prayer of the world's Redeemer comprehends much more than has been thought, and I wish that the truths here taught might be impressed upon all our hearts. "Sanctify them through thy truth; thy word is truth." "For their sakes I sanctify myself, that they also might be sanctified through the truth." Every one of us who professes to believe in Christ is embraced in this prayer, and has a responsibility which it is impossible to throw off. We are required to be sanctified, not simply that we may be benefited personally, but that we may help others. {ST, August 6, 1885 par. 2} [ST, August 6, 1885 par. 3] In these days it is difficult for the truth to find access to the human heart. You know that on one occasion when Jesus entered into the temple, he found there "those that sold oxen and sheep and doves, and the changers of money sitting." Thus the sacred courts of the Lord's house were converted into a place of merchandise, where greed and avarice flourished. As the eye of Jesus swept over the scene of busy traffic, divinity flashed through his humanity. He "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." The traffic suddenly stopped, and the throng of buyers and sellers fled as though a company of armed men were pursuing them. With bated breath the priests and rulers looked upon him who was clothed with such majesty and power; and, as though a flash of light from Heaven had revealed the truth to their beclouded minds, the conviction forced itself upon them that this was no common man. {ST, August 6, 1885 par. 3} [ST, August 6, 1885 par. 4] As Christ found it difficult to obtain access to the temple courts because they were lumbered with things that should never have been there, so is the human heart closed against the truth because it is lumbered with the cares and burdens of this world. It has received the worldly mould. The prince of the powers of darkness is playing the game of life for the soul. He is working with every device that he can invent, with all deceivableness of unrighteousness, to separate man from God. The lust of the flesh, the pride of life, the vanities of the world, have taken possession of the soul-temple, and no room is left for Jesus. But when the heart is once brought under the power of the truth, even its secret recesses feel the renewing and transforming influence. To those who have lumbered the soul-temple with worldly cares, and desecrated it with buyers and sellers, we would say, Take these things hence, and let the truth have possession of the soul. Jesus stands knocking at your heart, pleading, "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Will we let the Lord of glory enter? Will we make room for the truth of heavenly origin? {ST, August 6, 1885 par. 4} [ST, August 6, 1885 par. 5] Jesus says: "I am the way, the truth, and the life; no man cometh unto the Father but by me." If you will make room for Jesus, and cleanse the soul from the defilement of sin, you may enjoy perfect peace with God. But some will ask, How am I to do this? By an entire surrender of your will and your way to God. The peace of God will not rule in your hearts while you retain your worldly ambitions and indulgences. The passions that have held possession of the soul must be removed. When we profess the truth, it is our privilege and duty to show to the world that it has had a transforming power upon the life and character. {ST, August 6, 1885 par. 5} [ST, August 6, 1885 par. 6] Why is it so hard for many to walk uprightly before God? It is because they are trying to serve two masters, a thing which the Saviour declares no man can do. If they would give themselves to Jesus, he would take possession of the soul, and every wrong desire, every false ambition, every evil purpose, would be brought into subjection to the will of God. This is the sanctification that Christ meant when he said, "I sanctify myself." This is the sanctification that he desired for his disciples when he prayed, "Sanctify them through thy truth." We profess to be sons and daughters of the Lord; the chosen ones of Christ, of whom he says, "I have given them thy word; and the world hath hated them, because they are not of the world, ever as I am not of the world." What right have we to let the things of the world take possession of the heart and engross our energies? What right have we to make the heart a highway for the world's travel, or to imitate its customs and practices? We cannot serve God and mammon. We must come out from the world, and be separate. Its fashions are not to control us; its principles are not to be our principles. {ST, August 6, 1885 par. 6} [ST, August 6, 1885 par. 7] If the worldly element is allowed to take possession of the heart, things that are not approved of God will seem right, and the religious life will be mixed with error. The perceptions will not be clear and distinct to understand the word and will of the Lord. There is danger of pursuing this course of disobedience until the wrong is gilded over, conscience is blunted, and the self-deceived one believes himself on the highway of holiness when he is on the downward road to perdition. {ST, August 6, 1885 par. 7} [ST, August 6, 1885 par. 8] The work of the overcomer is a close and trying work. We have individually to fight the good fight of faith, and war against the powers of darkness; for when the truth commences the work of purifying the soul-temple, the conflict between good and evil begins in earnest. {ST, August 6, 1885 par. 8} [ST, August 6, 1885 par. 9] A minister who is professedly preaching the gospel, in conversation with a sister learned that she was conscientiously keeping the Sabbath of the fourth commandment. "Well," said he, "you are right so far as the argument is concerned. Saturday is the true day to keep; the Bible is clear on that point. But," he added, "I do not keep it, because it would create confusion. The Lord will overlook this in me because it is so inconvenient, so contrary to the custom of society. And then I do not think it really makes any difference what day I observe, because I am sanctified; you know that makes every difference. But stick to your faith, for you have the right of it." Here is a man who claims to be sanctified while living in disobedience to the word of God; but what is there that sanctifies outside of the truth? {ST, August 6, 1885 par. 9} [ST, August 6, 1885 par. 10] Said Christ: "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it." Two classes are here represented,--those who are sanctified through the truth, and the many who profess to be sanctified while knowingly breaking the law of God. The true foundation is the commandments of God; and the testimony of Jesus Christ. Men may erect a standard of righteousness of their own aside from that presented in the word of God; but their hope, like the house built upon the sand, will surely fall. {ST, August 6, 1885 par. 10} [ST, August 6, 1885 par. 11] We are to listen to what God says, and be obedient to his word. It is not long sermons or prayers, it is not the things which we say, but it is the things we do, the characters we form, that makes us acceptable to God. The truth should influence our daily life, and then when we associate together the tongue will not run upon unimportant, frivolous things. {ST, August 6, 1885 par. 11} [ST, August 6, 1885 par. 12] "Ye are the light of the world," says Christ. Therefore "let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven." In the death of Christ the priceless treasures of Heaven were poured out to humanity. Can we keep such precious riches to ourselves? Oh! we should lift up the risen Saviour before the people, and tell them what a dear Redeemer we have found. We are his representatives; let us walk worthy of our calling. The reason why we have no greater influence to win souls to Christ is that we are not doers of the word. When we do the works of Christ, when the truth becomes a living principle in the soul, we shall have power with God and men. Others will take knowledge of us, that we have been with Jesus and learned of him, and our very presence will be an influence for good. We shall not dare to sin, lest others follow our example of folly. {ST, August 6, 1885 par. 12} [ST, August 6, 1885 par. 13] "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Says the True Witness, "I know thy works." Then let us be careful that we are not half-way Christians. We can be brought into perfect harmony with God and his truth; but there is much for us to resist. We should search our Bibles, and learn what the Scriptures say in relation to our duty. {ST, August 6, 1885 par. 13} [ST, August 6, 1885 par. 14] Said Christ: "Take ye heed, watch and pray; . . . for the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch." Not one of us is excused from the duties here enjoined. We are to watch every avenue of the soul, lest Satan come in and desecrate the temple of the heart, which should be wholly consecrated to God. We are to watch lest passion take possession of the soul, to watch lest selfish thoughts are cherished. The reason why there is not more vitality and power in the church is that we do not work and watch as we should. We should stand as faithful sentinels at the post of duty. I pray that the grace of Christ may come into our hearts, and that we may be ever watching for opportunities to do good. {ST, August 6, 1885 par. 14} [ST, August 6, 1885 par. 15] One who is truly converted will find no satisfaction in devoting God-given probationary time to the preparation of apparel, the outward adorning of the body. To such, the pride of life, the vanities and follies of the world, will be a very inferior matter. They will ever feel, I am in the presence of God; his eye discerns every thought of vanity, every attempt to extol and glorify self. If the time that is wasted in vain attempts to make the outward appearance attractive, were devoted to the study of the Bible, to earnest prayer for the grace of Christ, the meek and quiet spirit which is the heavenly adorning of the soul, and will never perish, how easy, how pleasant, would the service of Christ become. The promise would be fulfilled, "A new heart also will I give you, and a new spirit will I put within you." {ST, August 6, 1885 par. 15} [ST, August 6, 1885 par. 16] There is a constant warring of the flesh against the Spirit, and the Spirit against the flesh. The pollutions cherished in the soul war against the pure, sanctifying truth. Some have advanced the idea that if we are once in grace, we are always in grace. But our work is to overcome every day. Temptations press upon every hand; do we resist them, and come off victor in the name of Christ? {ST, August 6, 1885 par. 16} [ST, August 6, 1885 par. 17] When we become children of God, our names are written in the Lamb's book of life, and they remain there until the time of the investigative Judgment. Then the name of every individual will be called, and his record examined by Him who declares, "I know thy works." If in that day it shall appear that all our wicked deeds have not been fully repented of, our names will be blotted from the book of life, and our sins will stand against us. If the professed believer becomes self-confident, if in word or spirit he breaks the least precept of God's holy law, he misrepresents Jesus, and in the Judgment the awful words will be spoken, "Blot out his name from the book of life; he is a worker of iniquity." But the Father pities the self-distrustful, God-fearing soul, harassed though he may be with doubts and temptations. Jesus pleads for him, and confesses his name before the Father and his holy angels. {ST, August 6, 1885 par. 17} [ST, August 6, 1885 par. 18] He who is to be our judge knows our works. He understands every temptation and trial, and I am glad of it. He knows the circumstances that surround every soul. He knows our weaknesses, and is touched with the feeling of our infirmities. "If any man sin," says John, "we have an advocate with the Father! Jesus Christ the righteous." Oh, how precious is the name of Jesus, and how precious every name that he confesses before the Father! When our gracious Redeemer says of the poor penitent, "He is mine; I have graven his name on the palms of my hands," the answer comes, "I will not blot his name from the book of life, but his sins shall be remembered against him no more." {ST, August 6, 1885 par. 18} [ST, August 6, 1885 par. 19] The promise is, "Let him take hold of my strength, that he may make peace with me; and he shall make peace with me." There is power in the blood of Christ to remove sin. Poor, trembling sinner, today you are the prisoner of hope. Jesus lives, and because he lives you may live also. {ST, August 6, 1885 par. 19} [ST, August 6, 1885 par. 20] Said the angel of God to John, as he beheld the multitudes of the redeemed gathered about the throne: "These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple." Through the blood of the Lamb it is the privilege of every one of us to make our life a glorious victory. We shall have trials and difficulties to meet, but if we sanctify ourselves by obedience to the truth, the God of Israel will be our strength. "Then shall we know, if we follow on to know the Lord, his going forth is prepared as the morning." The Lord wants to give power to his people. He wants them to rejoice in the God of their salvation. He wants them to be conformed to his image, that when he comes, he may receive them to himself. If we lay hold upon the arm of Infinite Power, it will sustain us through every conflict and discouragement of life, and will finally place a crown of glory upon our heads, and bring us to share the eternal reward of the righteous. {ST, August 6, 1885 par. 20} [ST, August 6, 1885 par. 21] "Blessed are they that do His commandments," says the Saviour, "that they may have right to the tree of life, and may enter in through the gates into the city." "And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it." "And there shall in no wise enter into it anything that defileth," "but they which are written in the Lamb's book of life." - {ST, August 6, 1885 par. 21} [ST, August 13, 1885 par. 1] August 13, 1885 Sabbath-School Duties in the Camp-Meeting and at Home. - Dear brethren and sisters who assemble at our camp-meetings, we wish to address to you a few words in the interest of our Sabbath-schools. This is one of the important branches of the work, and should not be left to chance, or to hap-hazard management. If these schools are conducted as they should be, the efforts made in the pulpit to present the truth in a manner to win souls may be deepened; and if the labor bestowed is followed up by interested workers in the Sabbath-school, much good will be accomplished. But it is not enough to have the Sabbath-school move like well-regulated machinery. There should be practical workers; the teachers should be of that class who have a living connection with God, who have an appetite for study themselves, who will give time and moral earnestness to their work, and who will not be satisfied unless they see something accomplished. {ST, August 13, 1885 par. 1} [ST, August 13, 1885 par. 2] There should be a living, growing interest in storing the mind with Bible truth. The precious knowledge thus gained will build a barrier about the soul. Although assailed with temptation, there will be a firm trust in Jesus, through the knowledge of him who hath called them to glory and to virtue. Let the teachers enter heart and soul into the subject-matter of the lesson. Let them lay plans to make a practical application of the lesson, and awaken an interest in the minds and hearts of the children under their charge. Let the activities of the scholars find scope in solving the problems of Bible truth. The teachers may give character to the work, so that the exercises will not be dry and uninteresting. {ST, August 13, 1885 par. 2} [ST, August 13, 1885 par. 3] Teachers do not make as earnest work as they should of the Sabbath-school exercises; they should come close to the hearts of the scholars, by aptness, by sympathy, by patient and determined effort to interest every scholar in regard to the salvation of the soul. These exercises should become altogether what the Lord would have them,--seasons of deep conviction of sin, of heart reformation. If the right work is done in a skillful, Christ-like manner, souls will be convicted, and the inquiry will be, "What shall I do to be saved?" In some Sabbath-schools, positions are given to persons who have no aptitude to teach. They have no earnest love for souls. They do not half understand the practical bearings of the truth themselves. How, then, can they lead the children and youth to the living fountain? Let the teachers themselves drink deep of the water of salvation; and then angels of God will minister to them, and they will know just what course the Lord would have them take to win the precious youth to Jesus. It requires aptitude, a will, perseverance, a spirit such as Jacob had when he wrestled in prayer and exclaimed, "I will not let thee go except thou bless me." When the blessing of God rests upon the teachers, it can but be reflected to those under their charge. Never place the youth under individuals who are spiritually indolent, who have no high, elevated, holy aspirations; for the same mind of indifference, Phariseeism, of form without the power, will be seen in both teachers and scholars. {ST, August 13, 1885 par. 3} [ST, August 13, 1885 par. 4] Let parents do their part, not only helping the children in their study, but becoming familiar with the lessons themselves. The Bible is our text-book. Parents, teachers, and scholars need to become better acquainted with the precious truths contained in both the Old and the New Testaments. We must come up to a higher plane of action. Let the spirit of Jesus vitalize the souls of the workers. Then their plans and methods of labor will be of that character to win souls to Jesus Christ. In our large churches, where there are many children and youth, there is great danger of so managing the Sabbath-school that it will become a mere form, mechanical but spiritless. It lacks Jesus. Do not allow all your strength and energy to be given to worldly, temporal things during the week, and so have no energy and moral strength to give to the service of Christ on the Sabbath. There is earnest work to be done just now. We have not a moment's time to use selfishly. Let all we do be done with an eye single to the glory of God. Never rest till every child in your class is brought to the saving knowledge of Christ. {ST, August 13, 1885 par. 4} [ST, August 13, 1885 par. 5] It is important that the exercises in our camp-meeting Sabbath-schools be conducted with order, promptness, and efficiency. Then the right mould will be given to Sabbath-schools in the different churches, as the people return to their homes. Do not allow business and other interests to crowd out the Sabbath-school interest, so that it shall be considered a matter of no special consequence. {ST, August 13, 1885 par. 5} [ST, August 13, 1885 par. 6] Very much can be done for the education and moral and religious training of our youth by well organized, properly conducted Sabbath-schools. Time and attention should be given to this branch of the work; for its importance in its influence upon our youth cannot be estimated. But our teachers need to be converted men and women, who know what it means to wrestle with God, who will not be at rest until the hearts of the children are tuned to love, praise, and glorify God. Who will be the earnest workers for souls in our Sabbath-schools? Who will take the youth separately, and talk and pray with them, and make personal appeals to them, beseeching them to yield their heart to Jesus, that they may be as a sweet savor to Christ? As we view the magnitude of the work, and see how little it is appreciated, we feel like groaning in spirit and exclaiming, Who will accept these grave responsibilities and watch for souls as they that must give an account? We are Christ's representatives upon the earth. How do we fulfill our mission? Christ's representatives will be in daily communion with him. Their words will be select, their speech seasoned with grace, their hearts filled with love, their efforts sincere, earnest, persevering, to save souls for whom Christ has died. Let all do their utmost to work for the salvation of the dear children and youth, and by and by they will listen with joy to the words of Jesus, "Well done, good and faithful servant, enter thou into the joy of thy Lord." What is this joy?--It is beholding the redeemed saints saved through their instrumentality, through the blood of Jesus Christ.--Mrs. E. G. White, in S. S. Worker. - {ST, August 13, 1885 par. 6} [ST, August 27, 1885 par. 2] We reached Worcester, Mass., about half past eight, Friday evening, July 31, and went directly to the mission rooms. In the evening we had a New England thunder-storm; but it cleared away before meeting time, and at the appointed hour the tent was filled with interested listeners. I spoke from the words of the Saviour found in Matthew 7:24-27. The bitterest opposition and prejudice had been created against me here, and some who were the most prejudiced were out to hear me. The Lord enabled me to present the truth with such power that the people listened as if spell-bound, and many were deeply impressed. One, an infidel, took his stand for the Sabbath, and others expressed their intention never again to disregard God's holy day. {ST, August 27, 1885 par. 2} [ST, August 27, 1885 par. 3] On the Sabbath we had a congregation of about one hundred. I spoke from the fifty-eighth chapter of Isaiah, and had special freedom. In the afternoon several stated that they were keeping the Sabbath for the first time. {ST, August 27, 1885 par. 3} [ST, August 27, 1885 par. 4] It was cloudy all day Sunday, and in the evening it began to mist. We feared it would rain so that we should not have a congregation, but the tent was packed full, and there was a large crowd outside. The best part of the community was represented. I spoke from the third chapter of First John: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God," etc. I dwelt particularly on the binding claims of the law of God, and I never saw greater interest manifested. The police had been notified to see that there was no smoking or talking outside the tent. Three powerful men were placed on guard; but Elder Canright said they stood like marble pillars, never for a moment looking away from me. {ST, August 27, 1885 par. 4} [ST, August 27, 1885 par. 5] When the meeting closed, the people did not leave the tent, but lingered as if loth to go. A merchant who had attended the meetings and the infidel of whom I have spoken, came together. Said the merchant, "Henceforth the doors of my place of business shall be closed every Sabbath evening at sundown." The infidel responded, "I will never break another Sabbath." "Good," said the merchant, "give me your hand on that." And they there clasped hands, pledging each other to keep the Sabbath of the Lord. {ST, August 27, 1885 par. 5} [ST, August 27, 1885 par. 6] About twenty-five are keeping the Sabbath here. The work has but just begun, and we expect more fruit will be seen as the result of this effort. - {ST, August 27, 1885 par. 6} [ST, September 10, 1885 par. 1] September 10, 1885 Influence and Importance of Associations. - By Mrs. E. G. White. - In our social relations, in our intercourse one with another, the words of Christ, "Ye are the light of the world," are especially true. Every association we form, however limited, exerts an influence on the life and character; and the extent of that influence will be determined by the degree of intimacy maintained, the constancy of the intercourse, and the love and confidence felt for the one with whom we associate. Even the enemies of Christ, as they see his spirit and life exemplified in the daily life of his followers, will be led to glorify God, the source of their strength and honor. Thus those who have a living connection with God can exert a saving power in the church and in society. Reader, examine your own course; consider the character of the associates you are choosing. Do you seek the company of the wise, or are you willing to choose worldly associates, companions who fear not God, and obey not the gospel? Are your recreations such as to impart moral and spiritual vigor? Will they lead to purity of thought and action? {ST, September 10, 1885 par. 1} [ST, September 10, 1885 par. 2] Many parents are disregarding the most sacred claims of God, by their neglect to consecrate themselves and their children to him. Many are reposing in false security, absorbed in selfish interests and attracted by earthly treasures. They fear no evil. Danger seems a great way off. They will be deceived, deluded, to their eternal ruin, unless they arouse, and with penitence and deep humiliation, return unto the Lord. {ST, September 10, 1885 par. 2} [ST, September 10, 1885 par. 3] The pride, self-indulgence, impiety, and iniquity that surround us, have an evil influence upon us. Few realize the importance of shunning, so far as possible, all associations unfriendly to religious life. In choosing their surroundings, few make their spiritual prosperity the first consideration. {ST, September 10, 1885 par. 3} [ST, September 10, 1885 par. 4] Parents flock with their families to the cities, because they fancy it easier to obtain a livelihood there than in the country. The children, having nothing to do when not in school, obtain a street education. From evil associates they acquire habits of vice and dissipation. The parents see this, but because it will require a sacrifice to correct their error, they stay where they are, until Satan gains full control of their children. Better sacrifice any and every worldly consideration than to imperil the precious souls committed to your care. They will be assailed by temptations, and should be taught to meet them; but it is your duty to cut off every influence, to break up every habit, to sunder every tie, that keeps you from the most free, open, and hearty committal of yourselves and your family to God. {ST, September 10, 1885 par. 4} [ST, September 10, 1885 par. 5] Instead of the crowded city, seek some retired situation where your children will be, so far as possible, shielded from temptation, and there train and educate them for usefulness. The prophet Ezekiel thus enumerates the causes that led to Sodom's sin and destruction: "Pride, fullness of bread, and abundance of idleness was in her and in her daughters; neither did she strengthen the hand of the poor and needy. All who would escape the doom of Sodom, must shun the course that brought God's judgments upon that wicked city. {ST, September 10, 1885 par. 5} [ST, September 10, 1885 par. 6] Who will heed the counsel of the True Witness, to seek the gold tried in the fire, the white raiment, and the eye-salve? The gold is faith and love, the white raiment is the righteousness of Christ, the eye-salve is that spiritual discernment which will enable us to see the wiles of Satan and shun them, to detect sin, and abhor it, to see truth and obey it. {ST, September 10, 1885 par. 6} [ST, September 10, 1885 par. 7] The deadly lethargy of the world is paralyzing the senses. Sin does not appear repulsive to those who are blinded by Satan. The judgments of God are soon to be poured out upon the earth. "Escape for thy life," is the warning from the angels of God. Other voices are heard saying, "Do not become excited; there is no cause for special alarm." Those who are at ease in Zion, cry peace and safety, while Heaven declares that swift destruction is about to come upon the transgressor. The young, the frivolous, the pleasure-loving, consider these warnings as idle tales, and turn from them with a jest. Parents are inclined to think their children about right in the matter, and all sleep on at ease. Thus it was at the destruction of the old world, and when Sodom and Gomorrah were consumed by fire. On the night prior to their destruction, the cities of the plain rioted in pleasure. Lot was derided for his fears and warnings. But these scoffers perished in the flames. That very night the door of mercy was forever closed to the wicked, careless inhabitants of Sodom. {ST, September 10, 1885 par. 7} [ST, September 10, 1885 par. 8] It is God who holds in his hands the destiny of souls. He will not always be mocked; he will not always to trifled with. Already his judgments are in the land. Fierce and awful tempests leave destruction and death in their wake. The devouring fire lays low the desolate forest and the crowded city. Storm and ship-wreck await those who journey upon the deep. Accident and calamity threaten all who travel upon the land. Hurricanes, earthquakes, sword, and famine follow in quick succession. Yet the hearts of men are hardened. They recognize not the warning voice of God. They will not flee to the only refuge from the gathering storm. {ST, September 10, 1885 par. 8} [ST, September 10, 1885 par. 9] Many who have been placed upon the walls of Zion, to watch with eagle eye for the approach of danger, and lift the voice of warning, are themselves asleep. The very ones who should be most active and vigilant in this hour of peril are neglecting their duty, and bringing upon themselves the blood of souls. {ST, September 10, 1885 par. 9} [ST, September 10, 1885 par. 10] Let no one put aside the warning, and say, "It does not mean me. I will not be disturbed by this excitable message." It is the evil servant who says in his heart, "My Lord delayeth his coming." Professedly a servant of Christ, he may not, in words, deny that the Lord is soon to come; but his actions show that he puts off that day to a distant period. He guiltily presumes on the supposed delay; he becomes careless, and his works testify his unbelief. He adopts the maxims and conforms to the practices of the world. {ST, September 10, 1885 par. 10} [ST, September 10, 1885 par. 11] As soon as the evil servant begins to lose the spirit and power of the message, he manifests his unbelief. He smites his fellow-servants. He is ready to pass censure on those who are better than himself. "The poison of asps is under their lips" His course is downward. Erelong he may be found "eating and drinking with the drunken"--uniting with worldlings in their gatherings for pleasure, and, to all intents and purposes, one with them. Such is the condition of very many among us today. {ST, September 10, 1885 par. 11} [ST, September 10, 1885 par. 12] In the instruction given by our Saviour to his disciples are words of admonition especially applicable to us: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares." Watch, pray, work--this is the true life of faith. "Pray always," that is, be ever in the spirit of prayer, and then you will be in readiness for your Lord's coming. {ST, September 10, 1885 par. 12} [ST, September 10, 1885 par. 13] The Christian life is a warfare. The Apostle Paul speaks of wrestling against principalities and powers as he fought the good fight of faith. Again, he declares, "Ye have not yet resisted unto blood, striving against sin." Ah, no. Today sin is cherished and excused. The sharp sword of the Spirit, the word of God, does not cut to the soul. Has religion changed? Has Satan's enmity to God abated? A religious life once presented difficulties, and demanded self-denial. All is made very easy now. And why is this? The professed people of God have compromised with the powers of darkness. {ST, September 10, 1885 par. 13} [ST, September 10, 1885 par. 14] The path to Heaven is no smoother now than in the days of our Saviour. All our sins must be put away. Every darling indulgence that hinders our religious life must be cut off. The right eye or the right hand must be sacrificed if it cause us to offend. Are we willing to renounce our own wisdom, and to receive the kingdom of heaven as a little child? Are we willing to part with self-righteousness? Are we willing to give up our chosen worldly associates? Are we willing to sacrifice the approbation of men? The prize of eternal life is of infinite value. Will we put forth efforts and make sacrifices proportionate to the worth of the object to be attained? {ST, September 10, 1885 par. 14} [ST, September 10, 1885 par. 15] Great importance is attached to our associations. We may form many that are pleasant and helpful; but none are so precious as that by which finite man is brought into connection with the infinite God. When thus united, the words of Christ abide in us. We are not actuated by a spasmodic feeling, but by a living, abiding principle. The result will be a purified heart, a circumspect life, and a faultless character. But it is only by acquaintance and association with Christ that we can become like him, the one faultless example. {ST, September 10, 1885 par. 15} [ST, September 10, 1885 par. 16] Communion with Christ--how unspeakably precious! Such communion it is our privilege to enjoy, if we will seek it, if we will make any sacrifice to secure it. When the early disciples heard the words of Christ, they felt their need of him. They sought, they found, they followed him. They were with him in the house, at the table, in the closet, in the field. They were with him as pupils with a teacher, daily receiving from his lips lessons of holy truth. They looked to him as servants to their master, to learn their duty. They served him cheerfully, gladly. They followed him, as soldiers follow their commander, fighting the good fight of faith. "And they that are with him are called, and chosen, and faithful." - {ST, September 10, 1885 par. 16} [ST, October 8, 1885 par. 1] October 8, 1885 Workers With Christ. - By Mrs. E. G. White. - Many profess to be followers of Christ and to be working for the upbuilding of his cause, when the whole weight of their influence is cast on the side of the great adversary. For this reason it becomes very important to inquire, By what means shall we determine whose side we are on? This question may be easily settled if we will consider the character of our thoughts and of the subjects upon which we love to converse, also who it is that has our best energies and the warmest affections of our hearts. If we are on the Lord's side, our sweetest thoughts will be of him. We shall have no friendship with the world. All that we have and are will be consecrated to our God; we shall long to bear his image, breathe his Spirit, and do his will and please him in all things. {ST, October 8, 1885 par. 1} [ST, October 8, 1885 par. 2] A great work has been committed to the church of God. Oh that we could each realize how much is depending upon our earnestness and fidelity! All who realize their accountability to God, will be burden-bearers in the church. There can be no such thing as a lazy Christian, though there are many indolent professors of Christianity. While Christ's followers will realize their own weakness, they will cry earnestly to God for strength, that they may be workers together with him. They will constantly seek to become better men and women, that they may more faithfully perform the work which he has committed to their hands. {ST, October 8, 1885 par. 2} [ST, October 8, 1885 par. 3] Every one may do something to strengthen and build up the church, and to enlighten those who are in the darkness of sin and error. There must be a feeling of individual responsibility. Each must seek to maintain a close connection with God, that he may have strength to aid and counsel others. "God is light, and in him is no darkness at all." The heart in which his Spirit dwells, will be a channel of light to others. It cannot be otherwise. {ST, October 8, 1885 par. 3} [ST, October 8, 1885 par. 4] Those who do not preserve a living connection with God themselves, will have little interest in the salvation of others. They have no light from Heaven to reflect to the world. If these careless, irresponsible ones could see the fearful results of their course, they would be alarmed. Every one of us is exerting an influence upon some other soul; and we shall each be held accountable for the effect of that influence. Words and actions have a telling power, and the long hereafter will show the results of our life here. Yet how few consider these things. The members of the church listen to the words of God spoken by his servant, and then one goes to his farm, another to his merchandise; and by their absorbing interest in the affairs of this life, they declare that eternal things are of secondary importance. {ST, October 8, 1885 par. 4} [ST, October 8, 1885 par. 5] The days are evil, wickedness prevails; therefore there is the greater need that Christ should be faithfully represented to the world as a mighty Saviour, able to save to the uttermost all who come unto God by him. But the professed people of God are asleep. They are not doing what it is in their power to do for the salvation of souls. Especially are the youth deficient. They seem to feel no burden for souls, no duty to represent Christ to those with whom they associate. In all this, are they not following in the steps of church-members who are older in experience, and who should have set them a better example? {ST, October 8, 1885 par. 5} [ST, October 8, 1885 par. 6] The young, as well as those of more advanced age, are accountable to God for their time, their influence, and their opportunities. They have their fate in their own hands. They may rise to any height of moral excellence, or they may sink to the lowest level of depravity. There is no election but one's own by which any may perish. Every person is a free moral agent, deciding his own future by his daily life. What course, then, is it wisest for us, as rational beings, to pursue? Shall we live as becomes candidates for eternity, or shall we fail to fulfill the great end of our creation? {ST, October 8, 1885 par. 6} [ST, October 8, 1885 par. 7] Jesus died that through his merits men might be redeemed from the power of sin, and be adopted into the family of God; and in view of the great sacrifice which has been made for us, we are exhorted to work out our own salvation with fear and trembling. Yet how many, endowed by their Creator with reasoning powers, reject the high honors which Christ proffers, and degrade themselves to the level of the brute. Because they do not like to retain God in their thoughts, he leaves them to follow their own evil ways. They yield to Satan's control the souls for whose redemption Christ has died. {ST, October 8, 1885 par. 7} [ST, October 8, 1885 par. 8] We are free to obey or to disregard the will of God; free to live without prayer or to pray. As God compels no man to be righteous, so none are compelled to be impenitent and vicious. Human passions may be strong and wayward, but help has been laid upon One who is mighty. While that help will not be forced upon any who despise the gift, it is freely, gladly given to all who seek it in sincerity. {ST, October 8, 1885 par. 8} [ST, October 8, 1885 par. 9] We may be assailed by strong temptations, for we have a powerful, cunning foe; but these temptations are never irresistible. He who struggles against them in the strength of Christ, will overcome; but God will never deliver those who will not strive to free themselves. The Christian must be watchful against sins of the flesh, watchful against sins of the mind. Says the apostle, "Gird up the loins of your mind." The thoughts and feelings must be restrained with a firm hand, lest they lead us into sin. How many have become the willing slaves of vice, their mental and physical powers enervated, their souls debased, because impure thoughts were allowed to dwell in the mind, and to stain the soul. "Unto the pure, all things are pure." To those who are pure in heart, all the duties and lawful pursuits of life are pure; while to those whose heart and conscience are defiled, all things are impure. {ST, October 8, 1885 par. 9} [ST, October 8, 1885 par. 10] Another sin of the mind is that of extolling and deifying human reason, to the neglect of divine revelation. Here, too, we must "gird up the loins of the mind." We are living in an age when the minds of men are ever on the stretch for something new. Rightly directed, and kept within proper limits, this desire is commendable. God has given us in his created works enough to excite thought and stimulate investigation. He does not desire men to be less acute, less inquiring, or less intelligent. But with all our aspirations and in all our researches, we should remember that arrogance is not greatness, nor is conceit knowledge. Human pride is an evidence, not of strength, but of weakness. It reveals not wisdom, but folly. To exalt reason unduly is to abase it. To place the human in rivalry with the divine, is to make it contemptible. {ST, October 8, 1885 par. 10} [ST, October 8, 1885 par. 11] How can man be just with God? This is the one great question that most concerns us. Can human reasoning find an answer? No; revelation only can solve the all-important problem, can shed light upon the pathway of man's life. What folly, then, to turn from the one great source of light, the Sun of Righteousness, to follow the feeble and uncertain light of human wisdom. {ST, October 8, 1885 par. 11} [ST, October 8, 1885 par. 12] We must each have an experience for ourselves. The work of our salvation lies between God and our own souls. Though all nations are to pass in judgment before him, yet he will examine the case of each individual with as close and searching a scrutiny as though there were not another being on the earth. Every individual has a soul to save or to lose. Each has a case pending at the bar of God. Each must meet the great Judge face to face. How important, then, that every mind contemplate often the solemn scene when the Judgment shall sit and the books be opened, when, with Daniel, every individual must stand in his lot at the end of the days. {ST, October 8, 1885 par. 12} [ST, October 8, 1885 par. 13] At the final day, we shall be approved or condemned according to our works. The Judge of all the earth will render a just decision. He will not be bribed; he cannot be deceived. He who made man, and whose are the worlds and all the treasures they contain--he it is who weighs character in the balance of eternal justice. {ST, October 8, 1885 par. 13} [ST, October 8, 1885 par. 14] Oh that Christ's followers might realize that it is not houses and lands, bank stock or wheat-fields, or even life itself, that is now at stake, but souls for whom Christ died! We should ever remember that the men and women whom we daily meet are Judgment-bound. They will stand before the great white throne, to testify against us if we are unfaithful to duty, if our example shall lead them away from the truth and from Christ, or to bear witness that our fidelity has encouraged them in the path of righteousness. These souls will either live to offer praise to God and the Lamb through ceaseless ages, or they will perish with the wicked. Christ suffered and died that they might enjoy a blissful eternity. What sacrifices are we willing to make for their salvation? - {ST, October 8, 1885 par. 14} [ST, October 15, 1885 par. 1] October 15, 1885 Letter from Mrs. E. G. White. ï¼»WRITTEN TO THE NEW YORK CAMP-MEETING. COPIED FROM THE SYRACUSE STANDARD. SEE NOTE ON LAST PAGE.ï¼½ - On Board S.S. "Cephalonia" Near Queenstown, Ireland, Aug. 17, 1885. I feel urged to address those who are engaged in giving the last message of warning to the world. Whether those for whom they labor see and accept the truth depends very much upon the individual workers. The command of God is, "Be ye clean, that bear the vessels of the Lord." Paul charges Timothy, "Take heed unto thyself, and unto the doctrine." The work must commence with the worker. He must be united to Christ as the branch is united to the vine. "I am the true vine," said Christ, "ye are the branches." Here is represented the closest possible connection. Insert the leafless rod into the flourishing vine stalk, and it becomes a living branch, drawing sap and nourishment from the vine. Fiber by fiber, vein by vein, the sapling clings until it buds and blossoms and bears fruit. The sapless twig represents the sinner. When united to Christ, soul is joined to soul, the feeble and finite to the holy and infinite, and this man becomes one with Christ. "Without me," says Christ, "ye can do nothing." God is made unto us wisdom, righteousness, and sanctification. Are we who claim to be workers with Christ united with him? Do we abide in Christ, and are we one with him? The message that we bear is worldwide. It must come before all nations, tongues, and people. The Lord will not require any one of us to go forth with this message unless he shall give us power and grace to present it to the people in a manner corresponding to its importance. The great question with us today is, Are we carrying this solemn message of truth in a manner that is equal to its importance? The Lord will work with the workers if they will make Christ their only dependence. He never designed that his missionaries should work without his grace, and destitute of his power. The humble, contrite heart will be the abode of the Spirit of Christ. "If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him." {ST, October 15, 1885 par. 1} [ST, October 15, 1885 par. 2] God has chosen us out of the world that we might be a peculiar and holy people. "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." God's workers must be men of prayer, diligent students of the Scriptures, hungering and thirsting after righteousness, that they may be a light and strength unto others. Our God is a jealous God, and he requires that we worship him in spirit and in truth, and in the beauty of holiness. The psalmist says: "If I regard iniquity in my heart, the Lord will not hear me." We must, as workers, take heed to our ways. If the psalmist could not be heard if he regarded iniquity in his heart, how can the prayers of ministers be heard if iniquity is regarded among them? There are dangers to which we are continually exposed. It is Satan's studied plan to make the workers weak in prayer, weak in power, weak in influence before the world, because of the defects in their characters, defects which in no way harmonize with the truth. We must, as workers, be united in frowning down and condemning anything that bears the least approach to evil in our association with one another. Our faith is holy, and our work is to vindicate the honor of God's law. Our work is not of a character to bring any one down to a low level in thought or in deportment. There are many who claim to believe and to teach the truth, who have error and fanciful ideas of their own mingled with the truth. There is an exalted platform upon which we must stand. We must believe and teach the truth as it is in Jesus. {ST, October 15, 1885 par. 2} [ST, October 15, 1885 par. 3] Holiness of heart will never lead to impure actions. When one who claims to be teaching the truth is inclined to be much in the company of young women or even of married women; when he familiarly lays his hand upon their shoulders, or is often found conversing with them in a familiar manner, be afraid of him. The pure principles of truth are not in wrought in the soul. Such are not workers with Jesus; they are not in Christ, and Christ is not abiding in them. They need a thorough conversion before God can accept their labors. The truth of heavenly origin never degrades the receiver, never leads him to the least approach to undue familiarity. On the contrary, it sanctifies the receiver, refines the taste, elevates and ennobles him, and brings him in close connection with Jesus. It does not lead him to disregard the Apostle Paul's injunction, to abstain from even the appearance of evil, lest his good should be evil spoken of. We have a great work to do to elevate man and to win him to Christ, to lead him to choose and to seek earnestly to be a partaker of the divine nature, having escaped the corruption that is in the world through lust. Every thought, every word, and every action of the workers should be of that elevated character that is in harmony with the sacred truth they advocate. We are living in an age where iniquity abounds, and an unguarded word or an improper action may greatly injure the usefulness of the one showed this weakness. Keep up the barriers of reserve. Let not one instance occur in your relation to others that the enemy may make capital of. If you begin to place your affections upon one another, giving special attention to favorites, using flattering words, God will withdraw his Spirit. If married men leave their wives to care for their children at home, the wife and mother is doing fully as great and important a work as the husband and father. Although one is in the missionary field, the other is a home missionary, whose cares and anxieties and burdens frequently far exceed those of the husband and father. Her work is a solemn and important one. It is to mould the minds and fashion the characters of her children, and train them for usefulness here, and fit them for the future, immortal life. The husband in the open missionary field may receive the honors of men, while the home toiler may receiver no credit for her labor. But if she works for the best interest of her family, to fashion their characters after the divine model, the recording angel writes her name as one of the greatest missionaries in the world. God does not see things as man's finite vision views them. {ST, October 15, 1885 par. 3} [ST, October 15, 1885 par. 4] I am pained when I see men praised, flattered, and petted. God has revealed the fact that some who receive these attentions are unworthy to take his name into their lips. Yet they are exalted to Heaven in the estimation of finite man, who reads only from outward appearance. My sisters, never fawn over, pet, and flatter poor, failing, erring men, either young or old, married or unmarried. You know not their weaknesses, and you know not but these very attentions and this profuse praise may prove their ruin. I am alarmed at the short-sightedness, the want of wisdom, that many manifest in respect to this familiarity. Men who are doing God's work and who have Christ abiding in their hearts, will not lower the standard of morality, but will ever seek to elevate it. They will not find pleasure in the flattery of women, or in being petted by them. Let young men and married men say, "Hands off! I will not give the least occasion to have my good evil spoken of. My good name is capital, of far more value to me than gold or silver. Let me preserve it untarnished. If men assail that name, it shall not be because I have given them any occasion to do so, but for the same reason that they spoke falsely of Christ,--because they hated the purity and holiness of his character, for it was a constant rebuke to them." {ST, October 15, 1885 par. 4} [ST, October 15, 1885 par. 5] I wish I could impress upon every worker the great need of continual, earnest prayer. They cannot be constantly upon their knees, but they can be uplifting their hearts to God. This is the way that Enoch walked with God. When young, or even married men and women open their family secrets to you, beware. When they express a desire for sympathy, know that it is time to exercise great caution. Those who are imbued with the Spirit of Christ, and who are walking with God, will have no unholy repining for sympathy. They have a companionship that satisfies every desire of the mind and heart. Married men who accept the attention, the praise, and petting of women, should be assured that the love and sympathy of this class is not worth the obtaining. It is valueless. This is a subject to which we must give heed. We must guard against the sins of this degenerate age. We must stand aloof from everything that savors of commonness and undue familiarity. God condemns it. It is forbidden ground, upon which it is unsafe to set the feet. Every word and action should tend to elevate, refine, and ennoble the character. There is sin in thoughtlessness about such matters. The Apostle Paul exhorted Timothy to diligence and thoroughness in his ministry, and urged him to meditate upon those things that are pure and excellent, that his profiting might appear unto all. The same counsel is greatly needed by young men of the present age. Thoughtful consideration is essential. If men would only think more and act less impulsively, they would meet with much greater success in their labors. We are handling subjects of infinite importance, and we cannot afford to weave into our work our own defects of character. We want to represent the character of Christ. {ST, October 15, 1885 par. 5} [ST, October 15, 1885 par. 6] Women are too often tempters. Through one pretense or another they engage the attention of the married or unmarried men, and lead them on till they transgress the law of God. Their usefulness is ruined and their souls jeopardized. The history of Joseph is left on record for the benefit of all who, like him, are tempted. He was firm as a rock to principle, and answered the tempter, "How can I do this great wickedness and sin against God?" Moral power like his is what is now needed. If women would elevate their lives and become workers with Christ, there would be less danger through their influence. But with their present feelings of unconcern in regard to home responsibilities, and in regard to the claims that God has upon them, their influence is often strong in the wrong direction. Their powers are dwarfed, and their work bears not the stamp of the divine. They are not home missionaries, neither are they missionaries away from home, and frequently home, precious home, is a desolation. Is there not enough transpiring about us to show us the dangers that beset our path? Everywhere are seen wrecks of humanity, broken-down family altars, broken-up families. There is a strange abandonment of principle. The standard of morality is lowered, and the earth is fast becoming as Sodom. The Sodomitish practices which brought the judgment of God upon the old world and caused it to be destroyed by water, and which caused Sodom to be destroyed by fire, are fast increasing. {ST, October 15, 1885 par. 6} [ST, October 15, 1885 par. 7] We are nearing the end. God has borne long with the perversity of mankind, but their punishment is no less certain. Let those who profess to be the light of the world depart from all iniquity. We see the very same spirit manifested against the truth as was seen in Christ's days. For want of Bible arguments those who are making void the law of God will manufacture falsehoods to stain and blacken the workers. They did this to the world's Redeemer; they will do it to his followers. Reports that have not the least foundation will be asserted as truth. May the Lord attract souls to himself, and impart to them individually a sense of their sacred responsibilities to form such characters that Christ will not be ashamed to call them brethren. Elevate the standard, and then the heavenly benediction will be pronounced upon you in that day when every man will receive according to the deeds done in the body. Workers for God must live as in his sight, and be constantly developing in character, true virtue, and godliness. Their minds and hearts must be so thoroughly imbued with the spirit of Christ, and solemnized by the sacred message they have to bear, that every thought, every action, and every motive will be above the earthly and sensual. Their happiness will not be in forbidden, selfish gratification, but in Jesus and his love. {ST, October 15, 1885 par. 7} [ST, October 15, 1885 par. 8] The standard of morality is not exalted high enough among God's people. In view of the dangers of this time, shall not we, as commandment-keeping people, put away from among us all sin, all iniquity, and all perverseness? Shall not the women professing the truth keep strict guard over themselves, lest the least encouragement be given to unwarrantable familiarity? They might close many a door to temptation if they would observe at all times strict reserve, and propriety of deportment. Let men find an example in the life of Joseph, and stand firm to principle, however strongly tempted. We want to be strong men and women for the right. There are those around us who are weak in moral power. They need to be in the company of those who are firm, and whose hearts are closely knit with the heart of Christ. Every one's principles will be put to the test, but there are those who go into temptation like a fool to the correction of stocks. They invite the devil to tempt them. They unnerve themselves, are weakened in moral power, and shame and confusion are the result. Never should the mark of distinction between the followers of Jesus and the followers of Satan be obliterated. There is a distinct line drawn by God himself between the world and the church, between commandment-keepers and commandment-breakers. These do not blend together. They are as far separated, as much different, as midday and midnight; different in their tastes, their aims, their pursuits, their characters. If we cultivate the love and fear of God, we will loathe the least approach to impurity. {ST, October 15, 1885 par. 8} [ST, October 15, 1885 par. 9] My prayer is, O Lord, anoint the eyes of thy people, that they may discern between sin and holiness, between pollution and righteousness, and come off victorious at last. Ellen G. White. - {ST, October 15, 1885 par. 9} [ST, October 22, 1885 par. 1] October 22, 1885 Character-Building. - By Mrs. E. G. White. - "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Colossians 3:1-4. {ST, October 22, 1885 par. 1} [ST, October 22, 1885 par. 2] "Seek those things which are above," says the apostle. Are we obeying this injunction? Are we withdrawing our affections from the things of earth, and setting them on things which are eternal, pertaining to the kingdom of God? Let us not disregard these words, lest we pass on, following our own ways, encouraging ourselves in evil thoughts and unlovely actions, which separate us from God, and place us on the enemy's ground, subject to his control. {ST, October 22, 1885 par. 2} [ST, October 22, 1885 par. 3] "For ye are dead, and your life is hid with Christ in God." The character of the true Christian will be consistent, meek, cheerful, fragrant with good works, and so resolute that sin will find no sanction in the heart or in the words and acts. The peace of Christ, ruling in the heart of the earnest, working Christian, while it will elevate and refine the taste and sanctify the judgment, will be reflected upon others, and help them on in the upward path. Such will be the character of those who are indeed "risen with Christ," and are seeking "those things which are above, where Christ sitteth on the right hand of God." {ST, October 22, 1885 par. 3} [ST, October 22, 1885 par. 4] But we are none of us perfect. We are only learners in the school of Christ. If with unprejudiced mind and humble heart we carefully search the Scriptures, we shall find much in our lives and characters to condemn, much that needs to be remedied. But in that word the way of life is fully pointed out, so that there need be no mistake. Thus the apostle explains what it is to die to self and live to God:-- {ST, October 22, 1885 par. 4} [ST, October 22, 1885 par. 5] "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry; for which things' sake the wrath of God cometh on the children of disobedience; in the which ye also walked sometime, when ye lived in them. But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge after the image of Him that created him." {ST, October 22, 1885 par. 5} [ST, October 22, 1885 par. 6] "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye." What solemn and important words are these! And what weight do they have with us? If any have been in the habit of giving them away to someone else, I hope they will now take them home to their own hearts. Closely examine yourself, Christian reader, not once a week, but daily, and see if you are cultivating a spirit which is meek, forbearing, long-suffering, humble, and teachable, and are thus bearing in your life the precious fruits of the Spirit, which grow on no other than the Christian tree. {ST, October 22, 1885 par. 6} [ST, October 22, 1885 par. 7] Some will be ready to ask, "How can I get out of the worries in which I find myself involved? How shall I ever be understood and appreciated? I have no confidence in this one's religion or honesty, and that one has done me wrong." Be careful how you sin against your brethren by misjudging them, and speaking evil of them. God has not given you permission to climb upon the judgment-seat, and pronounce one good because he praises, pets, and favors you, and denounce another because he is not your particular friend. This selfish, narrow, bigoted spirit does harm to those with whom you associate. It is not the spirit of Christ, but of him who has been from the beginning the accuser of the brethren. Instead of misjudging others, examine your own conduct. Place the most favorable construction on the words and actions of others, and you will thus be exercising the mercy that is becoming to those who are the holy and beloved of God, members of the royal family. Seek the meekness of Christ. He suffered wrong, and did not attempt to avenge himself. {ST, October 22, 1885 par. 7} [ST, October 22, 1885 par. 8] Perhaps some child of God may be commissioned to give you a word of reproof for some inconsistency in your words or deportment, and instead of feeling grateful for the faithful discharge of a really unpleasant duty, and heeding the warning given in love to your soul, you may turn away in anger. All the wrath and malice of an unsubdued heart may be stirred up, and the foul waters poured forth to poison the minds and hearts of others. This shows that you have not mortified your members. "Anger, wrath, malice," have not been "put off." You have not been seeking to repress everything in your character that is contrary to the word of God. Satan laughs, and angels weep, because you are too proud and stubborn to confess and forsake your faults. {ST, October 22, 1885 par. 8} [ST, October 22, 1885 par. 9] Trials cannot be avoided. When they come, do not indulge the thought, "If those around me would do right, it would be easy to be cheerful, happy, and contented. Oh that I could get into a place where there would be no irritations, where life to me would not be filled with discouragements, and my temper constantly tried. If I could only escape these things!" You can escape them only by having a new heart and dying to self. You will gain no real victories so long as you allow your temper to rise the minute your track is crossed; neither will you conquer by fleeing from the field of battle. He who runs is a coward, not a conqueror. {ST, October 22, 1885 par. 9} [ST, October 22, 1885 par. 10] Meet your trials in the strength of Jesus, and endure them. Let the inquiry be, How can I endure the provings of God? How can I meet provocations, and not lose self-control? When you claim that you cannot do this, you acknowledge that your life is not hid in Christ; that you are not exemplifying the character of your divine Lord; that self is not dead, but is clamoring for the supremacy. Your Christian life may be a victorious one; but you must strain every nerve and muscle in the contest against self and sin. There is no release in this war, no delightful arbor where you may rest and slumber; for your wily foe would gain advantages that would result in eternal loss. {ST, October 22, 1885 par. 10} [ST, October 22, 1885 par. 11] When you have done all that you can on your part, you may in faith ask help of the Captain of your salvation, and he will bring divine aid to be combined with human effort; and he will bind upon your brow the laurels of the conqueror, just as though you had yourself wrought out the victory. And remember, it is the overcomer that enters the portals of the kingdom of glory; it is the overcomer that wears the crown of life, and stands with the blood-washed throng around the great white throne. {ST, October 22, 1885 par. 11} [ST, October 22, 1885 par. 12] Our work here is that of character-building; and let each build over against his own house. Time is graciously given us for this work; and day by day, brick by brick, the structure is going up. Let it not be defective and deformed, but make it symmetrical and beautiful, strong to resist cold and heat, storm and sunshine. {ST, October 22, 1885 par. 12} [ST, October 22, 1885 par. 13] In the wise providence of God, obstacles are permitted, yes, ordered, as a means of discipline, and to nerve us with determination not to be conquered by circumstances. The life of Christ is our example. Did he seek ease and self-indulgence? Ah, no! He "was in all points tempted like as we are;" he was "a man of sorrows, and acquainted with grief." Yet his heart was so full of love and interest for others that he thought not, planned not, lived not, for himself. He came to seek and to save that which was lost, and he left his followers to carry on this work in his name. But no one can bear another upward to Heaven; each must tread the rough pathway which Jesus has trodden before him, and which he has brightened by his presence. {ST, October 22, 1885 par. 13} [ST, October 22, 1885 par. 14] We must not think that we can wait till we get to Heaven before we perfect pure, chaste, lovely characters. The Christian will be Christlike here. There is a diversity among us. We each have traits of character, tastes, gifts, and capacities peculiar to ourselves, all of which have been established or modified by education and habit. But by the grace of Christ all these varied characteristics may be brought into harmony with the will of God. {ST, October 22, 1885 par. 14} [ST, October 22, 1885 par. 15] In our early experience, a gray-haired brother, giving his testimony in a social meeting, expressed the fear that he should be overcome by temptation, and give up the faith once delivered to the saints. Said he, "I cannot afford to lose eternal life. What would I not give to know that I should never fall!" {ST, October 22, 1885 par. 15} [ST, October 22, 1885 par. 16] A week from this time, when he arose to speak in the social meeting, his face was all aglow with the light and peace of Heaven. "Brethren," he exclaimed, "I have found a sure rule for success in the Christian journey. You will read it in 2 Peter 1:5-7: 'Giving all diligence, add to your faith virtue; and to virtue, knowledge: and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity.' We must climb this ladder, round after round, remembering that God is above it, ready to help us in our efforts. We must live upon the plan of addition, and God has promised that he will multiply his grace to us." Then with earnestness and enthusiasm he added: "Let us begin today to climb Peter's ladder, never looking back; for we have the word of the inspired apostle that if we do these things we shall never fall, but an entrance will be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour." {ST, October 22, 1885 par. 16} [ST, October 22, 1885 par. 17] This brother continued to follow Peter's excellent rule for Christian living until his work on earth was done; and he now sleeps in Jesus, awaiting the resurrection morning. {ST, October 22, 1885 par. 17} [ST, October 22, 1885 par. 18] Will we be diligent to make our calling and election sure? Will we patiently climb the ladder of Christian progress, until from the topmost round we step into the kingdom of our Lord Jesus Christ? We may become pure and holy. We may become more precious than fine gold, even the golden wedge of Ophir. And what joy it will be to hear from the lips of Jesus the sweet benediction, "Well done, good and faithful servant." What a victory to be of that company of whom John speaks: "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes." - {ST, October 22, 1885 par. 18} [ST, October 29, 1885 par. 1] October 29, 1885 The Test of Christian Living. - By Mrs. E. G. White. - "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell; and great was the fall of it." Matthew 7:24-27. {ST, October 29, 1885 par. 1} [ST, October 29, 1885 par. 2] In this text there is presented something for us individually to do in order to build securely, where the fierce tempest will not sweep away our foundation. The earnest, anxious inquiry of every soul should be, How am I building? Is my foundation sliding sand, or solid rock? {ST, October 29, 1885 par. 2} [ST, October 29, 1885 par. 3] Let us consider more fully the lesson that Jesus gave in his sermon on the mount, as with great distinctness and power his words fell on the ears of the listening multitude. "Enter ye in at the strait gate," he says; "for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." {ST, October 29, 1885 par. 3} [ST, October 29, 1885 par. 4] Many tell us, "You are too particular. God does not expect us to be constantly on guard lest we make mistakes. He is too good to hold us accountable for our course of action day by day." But we are to remember that the way to destruction is broad, while the way to eternal life is strait and narrow. Listen again to the words of the great Teacher: "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." This shows us that we are to be guarded on every side, lest we mistake the way. We must be careful not to listen to agents of the great adversary, who would guide our feet into forbidden paths, as our first parents were led into transgression. {ST, October 29, 1885 par. 4} [ST, October 29, 1885 par. 5] Our Lord does not leave us in darkness as to whom to trust. Here is the rule by which to decide; "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." Here is the test by which to judge every man who claims to be a teacher and a guide to the people. And now listen to his startling denunciation of those teachers who make high pretensions to godliness, while their works do not correspond with their profession: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Do their high claims prove them to be genuine Christians and reliable guides? No, indeed! We must look carefully at the life and character, the words and deeds. {ST, October 29, 1885 par. 5} [ST, October 29, 1885 par. 6] Jesus is guarding his hearers from deceptions that would endanger their souls; and he warns them to beware of false teachers, who are wolves in sheep's clothing. He would have every one for whom his precious blood is a ransom, constantly on his guard, comparing every man's pretentious claims with the great standard of righteousness. The question is, "What saith the Scriptures? Human lips may utter perverse things, lying doctrines that have no foundation in God's word, and souls may be sincere in accepting these erroneous doctrines; but will their sincerity save them from the sure and disastrous result? The Bible is the standard of truth and holiness. If they were carefully and prayerfully living by this word, they would not be deceived. {ST, October 29, 1885 par. 6} [ST, October 29, 1885 par. 7] The words of Jesus are full of awful significance: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven: but he that doeth the will of my Father which is in Heaven." That will is made known in his law, which is the foundation of his government in Heaven and upon earth. Those who cheerfully obey that law are doing the will of God. {ST, October 29, 1885 par. 7} [ST, October 29, 1885 par. 8] The lesson continues: "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity." Here attention is called to a class who are actively engaged in religious work, making high claims to the favor of God, while they are all the time serving the great adversary of souls. They are transgressing the law of God, and are teaching others to transgress it also. Thus they are zealous workers of iniquity, while claiming Christ as their Lord, and professedly doing great works in his name. {ST, October 29, 1885 par. 8} [ST, October 29, 1885 par. 9] "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock." "And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand." {ST, October 29, 1885 par. 9} [ST, October 29, 1885 par. 10] Here are two houses. One is built on a rock, and is almost inaccessible; the other is on the level ground, in a much pleasanter location. To the thoughtless observer it seems that the man who built his house on the steep rock was odd and foolish, while the one who built on the low, level plain is considered wise and prudent. But by and by the storm comes. The winds blow and the tempests beat upon these houses. And what is the result? The beautiful home upon the plain is overthrown, and lies upon the beach, a useless ruin, while the other, perched on the high rock, stands firm, unmoved by storm and flood. {ST, October 29, 1885 par. 10} [ST, October 29, 1885 par. 11] Jesus compared the man who hears and obeys his words to the one who built his house upon a rock. The floods of temptation may come and the tempests of trial beat; but he remains unmoved, for his foundation is sure. But the man who built his house on the sand, where it had no firm foundation, but was quickly undermined and overthrown, fitly represents the one who hears the words of Christ and disregards them. Will we let this lesson impress our hearts, and have an influence on our character building? Will we plant our feet upon the truth of God--the sure foundation, or will we trust in erroneous doctrines, which are but sliding sand? Holiness and sin are opposed to each other. "Sin is the transgression of the law;" therefore the "doers of the word" are not those who are making void the law of God. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." The blessing is pronounced on those that obey, not on those that transgress, the holy law of God. {ST, October 29, 1885 par. 11} [ST, October 29, 1885 par. 12] Everywhere error will be presented for truth; and unless we have a living connection with God, and are diligent in searching the Scriptures, there is danger of being misled. Voices will be heard on every side, saying, "Come with us; we have the truth." Jesus is the true Shepherd. His sheep hear his voice, and follow him; but a "stranger will they not follow, but will flee from him: for they know not the voice of strangers." But unless we are ever on our guard, there is constant danger of listening to strange voices. {ST, October 29, 1885 par. 12} [ST, October 29, 1885 par. 13] The Lord commanded Adam in Eden, "Of the tree of the knowledge of good and evil, thou shalt not eat;" "for in the day that thou eatest thereof, thou shalt surely die." But another voice was heard saying, "Ye shall not surely die." This strange voice tested Adam and Eve, and proved their loyalty. They had an opportunity to show whether they would be obedient to God, or would disregard his word, and accept that of the deceiver who came to destroy them. {ST, October 29, 1885 par. 13} [ST, October 29, 1885 par. 14] The Lord did not prove Adam and Eve in a large matter. The test given them was the smallest that could have been devised. Had it been a large test, then men and women whose hearts incline to evil would excuse themselves by saying, "This is a trivial matter, and God is not so particular about little things," and there would be constant transgression in things looked upon as small, and which pass unrebuked among men. But the Lord has made it very evident that sin, in any degree, is offensive to him. {ST, October 29, 1885 par. 14} [ST, October 29, 1885 par. 15] To Eve it seemed a small thing to disobey God by tasting the fruit of the forbidden tree, and to tempt her husband to transgress also; but their sin opened the floodgate of woe upon the world. And their posterity would have remained in hopeless bondage to sin, had not Christ had pity on them. He left his throne in the courts of Heaven; he laid aside his royal robe, clothed his divinity with humanity, and came to our world all seared and marred by the curse, to reach men where they were. He descended step by step in humiliation, that he might reach to the very depths of human woe, where man had been plunged by his transgression of the law, while with his divine arm he grasped the Infinite One, thus connecting man with God, and earth with Heaven. This great sacrifice was not made to verify the words of Satan by saving man in his transgressions. The design was not to do away and make of none effect the law of God, but to give man another trial, another opportunity to prove his loyalty to the God of Heaven. {ST, October 29, 1885 par. 15} [ST, October 29, 1885 par. 16] "By the law is the knowledge of sin." The law is the great mirror, into which man must look to discern the defects in his character. If he refuses to consult this divinely appointed detector, and thus learn his true state, can we be surprised that he proudly boasts of perfection? He must see his character in the light of God's law. He must have a new heart, one that is pure, loving, and obedient. The old life of sin and alienation from God must be given up, and a new life of loving, trusting obedience begin. Then the peace of Christ will rule in the heart and sanctify the life; and the path in which he treads will be the highway cast up for the ransomed of the Lord to walk in, where light from Heaven is ever shining. - {ST, October 29, 1885 par. 16} [ST, November 12, 1885 par. 1] November 12, 1885 Labor a Blessing. - By Mrs. E. G. White. - Many look upon useful labor as a curse originating with the enemy of souls; but this is a mistaken view. Judicious labor is indispensable to both the happiness and the prosperity of the race. God ordained it for man as a blessing, to occupy his mind, to strengthen his body, and to develop his faculties. Industry makes the feeble strong, the timid brave, the poor rich, and the wretched happy. Adam labored in the garden of Eden, and he found in mental and physical activity the highest pleasures of his holy existence. When, as the result of his disobedience, he was driven from that beautiful home, and was forced to struggle with a stubborn soil to gain his daily bread, that very labor was a relief to his sorrow and remorse, a safeguard against temptation. {ST, November 12, 1885 par. 1} [ST, November 12, 1885 par. 2] Idleness is one of the greatest curses that can fall upon man; for vice and crime follow in its train. Satan is never more successful than when he comes to men in their idle hours. He lies in ambush with his temptations, ready to surprise and destroy those who are unguarded, whose leisure gives him opportunity to insinuate himself into their favor under some attractive disguise. {ST, November 12, 1885 par. 2} [ST, November 12, 1885 par. 3] The greatest curse following in the train of wealth is the fashionable idea that work is degrading. "Behold, this was the iniquity of thy sister Sodom; pride, fullness of bread, and abundance of idleness was in her and in her daughters; neither did she strengthen the hand of the poor and needy." Here are presented before us, in the words of Holy Writ, the terrible results of idleness. It was this that caused the ruin of the cities of the plain. Idleness enfeebles the mind, debases the soul, and perverts the understanding. {ST, November 12, 1885 par. 3} [ST, November 12, 1885 par. 4] The rich often consider themselves entitled to the pre-eminence among their fellow-men and in the favor of God. Many feel above honest labor, and look down with contempt upon their poorer neighbors. The children of the wealthy are taught that to be gentlemen and ladies they must dress fashionably, avoid all useful labor, and shun the society of the working classes. They dare not shock their fashionable associates by putting to a practical use the talents which God has given them. But such ideas of useful industry are wholly at variance with the divine purpose in the creation of man. What are the possessions of even the most wealthy, compared with the heritage given to the lordly Adam? Yet Adam was not to be idle. Our all-wise Creator, who understands well what is for man's happiness, appointed Adam his work. {ST, November 12, 1885 par. 4} [ST, November 12, 1885 par. 5] The Son of God honored labor. Though he was the Majesty of Heaven, he chose his earthly home among the poor and lowly, and worked for his daily bread in the humble carpenter shop of Joseph. Christ is our example. He came to earth to teach us how to live. Is it too great a humiliation for us to walk in the path of useful industry, where the King of glory has led the way? {ST, November 12, 1885 par. 5} [ST, November 12, 1885 par. 6] God ordained labor for man; but misguided parents are trying to improve upon his plan. Many send their children away from home influences and home duties, to some boarding-school or college, to obtain an education. There, deprived of parental care, they spend precious hours that should be devoted to useful study and useful employment, in novel reading, in frivolous amusements, or in studying the adornment of their person, that they may outrival their companions. For such pursuits, their duties to God and their fellow-beings are neglected. {ST, November 12, 1885 par. 6} [ST, November 12, 1885 par. 7] This false education leads young ladies to regard uselessness, frivolity, and helplessness as proofs of gentility. They are merely fashionable butterflies, having nothing to do for the good of others, at home or abroad. Here may be found the secret of many of the unhappy marriages, and the flirtations ending in shame, that curse our world today. {ST, November 12, 1885 par. 7} [ST, November 12, 1885 par. 8] Young men as well as young women manifest a sad lack of earnest purpose and moral independence. To dress, to smoke, to talk nonsense, and to indulge their passion for amusement, is the ideal of happiness, even with many who profess to be Christians. It is painful to think of the time which is thus misspent,--of the hours that should be given to some useful employment, to the study of the Scriptures, or to active labor for Christ, that are worse than wasted. {ST, November 12, 1885 par. 8} [ST, November 12, 1885 par. 9] Those who possess wealth and leisure, and yet have no aim in life, have nothing to arouse them to either mental or physical activity. Yet life was given for a true and holy purpose, and is too precious to be squandered. There is work to be done, and it is not physical labor alone that is called for. There is the mind, with all its capabilities, to strengthen and store with the treasures of divine wisdom. There is a Heaven to win; there are souls to save; there are battles to fight. Young friend, Christian reader, you may come to the front in the warfare against the hosts of evil. In the strength of God you may do a good and noble work for the Master. {ST, November 12, 1885 par. 9} [ST, November 12, 1885 par. 10] God designed that all should be workers. Our varied trusts are proportioned to our various abilities, and our Creator expects corresponding returns for the talents he has intrusted to our keeping. Upon those whose opportunities and abilities are greatest rest the heaviest responsibilities. Upon them also will fall the heaviest condemnation if they are unfaithful to their trust. Yet a large class refuse to think or act for themselves. They have no disposition to step out of the old ruts of prejudice and error; and by their negligence and perversity, they block up the way of those who would make advancement, and occasion the overwork of the few earnest, devoted laborers. These often fail for want of a helping hand, and sink beneath their double burdens. {ST, November 12, 1885 par. 10} [ST, November 12, 1885 par. 11] The true glory and joy of life are found only by the working man and woman. Labor brings its own reward, and the rest is sweet that is purchased by the fatigue of a well-spent day. But there is a self-imposed toil which is utterly unsatisfying and injurious. It is that which is done to gratify unsanctified ambition for display or notoriety. The love of appearance or possession leads thousands to carry to excess that which is in itself lawful, to devote all the strength of mind and body to that which should occupy but a small portion of their time. They bend every energy to the acquisition of wealth or honor; they make all other objects secondary to this; they toil unflinchingly for years to accomplish their purpose; yet when the goal is reached, and the coveted reward secured, it turns to ashes in their grasp; it is a shadow, a delusion. They have given their life for that which profiteth not. {ST, November 12, 1885 par. 11} [ST, November 12, 1885 par. 12] Yet all lawful pursuits may be safely followed, if the spirit is kept free from selfish hopes and the contamination of deceit and envy. It is the working men and women, who are willing to bear its responsibilities with courage and hope, who see something great and good in life. But the business life of the Christian should be marked by the same purity that held sway in the work-shop of the holy Nazarene. {ST, November 12, 1885 par. 12} [ST, November 12, 1885 par. 13] Patient laborers, remember that they were sturdy working men whom Christ chose from among the fishermen of Galilee to labor with him in the work of salvation. And from these humble men went forth a power that will be felt through all eternity. {ST, November 12, 1885 par. 13} [ST, November 12, 1885 par. 14] The angels are workers; they are ministers of God to the children of men. Those slothful spirits who look forward to a Heaven of inaction will be disappointed, for the Creator has prepared no place for the gratification of sinful indolence. But to the weary and heavy-laden, rest is promised. It is the faithful servants who are welcomed from their labors into the joy of their Lord. Gladly will they lay off their armor, and forget the tumult of battle in the peace that shall be the inheritance of the saints. {ST, November 12, 1885 par. 14} [ST, November 12, 1885 par. 15] The path of the Christian laborer may be hard and narrow; but it is honored by the footprints of the Redeemer, and he is safe who follows in that sacred way. - {ST, November 12, 1885 par. 15} [ST, November 26, 1885 par. 1] November 26, 1885 The Bible the True Test. - By Mrs. E. G. White. - "The entrance of thy words giveth light; it giveth understanding unto the simple." {ST, November 26, 1885 par. 1} [ST, November 26, 1885 par. 2] It is of consequence to every one to know what the Bible teaches. Like the noble Bereans, we should search the Scriptures carefully, prayerfully, to become acquainted with the utterances of God. We should inquire, not what the minister, the church, or some personal friend may say, but what the Lord says. "To the law and to the testimony. If they ï¼»ministers, churches, or friendsï¼½ speak not according to this word, it is because there is no light in them." {ST, November 26, 1885 par. 2} [ST, November 26, 1885 par. 3] While searching for the truth as for hid treasures, light from the written word breaks into the mind. The benumbed and dormant faculties are awakened to new life and energy, the limited capacities are expanded to comprehend the truth, and earnest efforts are put forth to bring others into the light. Then why is it that there is such blindness in regard to the Scriptures? Why are ideas entertained, and sometimes taught to others, that are so vague and inconsistent? It is because the heart is not in harmony with the revealed word; the conscience has been so long depraved by practices condemned by that word, that the mental and moral powers are incapable of discerning spiritual things. {ST, November 26, 1885 par. 3} [ST, November 26, 1885 par. 4] A great responsibility rests upon those who minister in word and doctrine. They should deal kindly, yet faithfully with souls. If they speak as the ambassadors of God, they will echo the teachings of the prophets and the apostles, and, above all, of Christ himself. Not only in the desk, but out of it also, they should seek to lead their hearers to search the Scriptures, and to impress upon them the necessity of understanding the word for themselves. {ST, November 26, 1885 par. 4} [ST, November 26, 1885 par. 5] Let no man think that it is only the minister who is able to understand the Scriptures. Every man may have an intelligent knowledge of God's word; and he who does not make it his life-work to understand it is in danger of making shipwreck of faith. He must study it, comparing scripture with scripture. Such study strengthens and enlarges the mind. By it, under the guidance of the Spirit of God, truths which have been hidden for ages, buried under the rubbish of superstition and error, have been dug out, and brought to the light of day. {ST, November 26, 1885 par. 5} [ST, November 26, 1885 par. 6] Many do not want to know the truth, because it condemns their practices. The words of Christ are applicable to them: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." They do not have moral courage to obey the truth when it calls upon them to leave the customs and practices of the world. They have decided that they will not follow the teachings of the Bible if it requires a separation from the world. When obedience to God requires them to become peculiar in faith and practice, and to take their position with a people who are distinct from the world, they think the cross is too heavy for them to lift. They listen to the truth, and are convicted that it is the truth; but the world has a large place in their affections, and they go away and forget the word spoken. {ST, November 26, 1885 par. 6} [ST, November 26, 1885 par. 7] Those who are seeking salvation must undertake the work understandingly. God's word is our text-book. It tells us what sin is, and points out the remedy. When the lawyer inquired, "Master, what shall I do to inherit eternal life?" Christ referred him to the law. "What is written in the law?" he asked; "how readest thou?" The apostle tells us: "Sin is the transgression of the law." Conviction of sin is the first step in conversion; and the law of God is the instrument to convict the sinner. It is this holy law that discovers the deformity of character, that reveals the plague-spot of sin. {ST, November 26, 1885 par. 7} [ST, November 26, 1885 par. 8] And when man is convicted of sin, when he realizes his lost and undone condition, Jesus reveals himself as a sin-pardoning Saviour. Through him the sinner may obtain forgiveness, though he has failed so decidedly in his duty to render obedience to God. But salvation is never gained by abolishing the law, or lessening its sacred claims. {ST, November 26, 1885 par. 8} [ST, November 26, 1885 par. 9] "If I had not come and spoken unto them," said Christ of those who rejected his gospel, "they had not had sin; but now they have no cloak for their sin." There is no condemnation where light is not given. But Jesus came as the light of the world. He taught men the true aim in life, the purposes and principles that underlie right living. The acquisition of property is not the great end of our being. We have individually a work to do to place ourselves in right relations to God, to bless others, and to win souls to Christ. There is true nobleness and dignity in this service. Riches are not enduring; they are often swept away in a moment. But the treasure in Heaven, which the God-fearing worker is garnering up, will endure to all eternity. It will be to its possessor riches and joy in the future life, when wealth, and fame, and worldly honors have perished. {ST, November 26, 1885 par. 9} [ST, November 26, 1885 par. 10] Just before his crucifixion, Jesus prayed for his disciples: "Sanctify them through thy truth; thy word is truth." But those who love the truth, and will cling to their Bibles, will have trials and persecutions to meet. In all ages the defenders of the faith have realized the truth of the apostle's words: "All that will live godly in Christ Jesus shall suffer persecution." But there have ever been some who have stood unmoved in their adherence to principle, and have refused to yield their faith to save their lives. The early Reformers were of this number. When urged to accept tradition and the commandments of men in place of the word of God, these men, firmly grasping their Bibles, replied, "Here is the foundation of our faith. Show us from the Bible that we are in error, and we will willingly renounce our doctrines." But their enemies knew that if the Bible were to decide the matter, they would be condemned; for they had not a plain "Thus saith the Lord" for the doctrines they held. They therefore refused to bring their views to the test of God's word, and tried to wrench the Scriptures from the hands of the defenders of the faith. {ST, November 26, 1885 par. 10} [ST, November 26, 1885 par. 11] There are many ministers who are now pursuing a course similar to that of the papists. When the truth is presented to them, and they know that they cannot prove their doctrines by the Bible, they advise their congregations to have nothing to do with these new doctrines; the best way is to take no notice of them. And they take this course because they know that the Bible condemns their doctrines and their practices. {ST, November 26, 1885 par. 11} [ST, November 26, 1885 par. 12] Jesus met with just such teachers in his day. The Pharisees claimed to be teaching the word of God to the people; but instead they taught their own sentiments and the commandments of men. Jesus said to those who would catch him in his words: "Ye do err, not knowing the Scriptures, nor the power of God." From the great Teacher a steady light was reflected to the world; but the prejudice of the chief priests and rulers was excited against him. They saw the light; the evidence from the Old Testament Scriptures that Jesus was the Christ was overwhelming. But they exerted their influence to turn the people away from hearing the truth; and many who believed the teachings of Christ had not the courage, in the face of prejudiced, frowning, self-righteous priests to acknowledge their faith in the despised Nazarene. {ST, November 26, 1885 par. 12} [ST, November 26, 1885 par. 13] Says the psalmist, "The entrance of thy words giveth light; it giveth understanding unto the simple." When light from the word of God shines into the soul, a man ceases to be sensitive to reproach, neglect, or contempt. He will not be ambitious for worldly rank or honor, but will become a meek and quiet learner in the school of Christ. Those who are sanctified through the truth will have courage to stand on the side of truth and right, no matter who may scoff or how bitter the opposition they may have to meet. Nor will those who thus serve God lose their reward. "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him." {ST, November 26, 1885 par. 13} [ST, December 3, 1885 par. 1] December 3, 1885 Co-laborers with Christ. - By Mrs. E. G. White. - "For the Son of man is come to save that which was lost." {ST, December 3, 1885 par. 1} [ST, December 3, 1885 par. 2] Before Christ came to the world, his home was in the kingdom of glory, among beings that had never fallen. They loved him, and he might have stayed there and rejoiced in their love. But he did not do this. He left the royal courts, and went without the camp, bearing the reproach of sin. He came to a world all marred and seared by the curse to save the lost sheep; and he gathered into his divine bosom all that would come to him. He was a Man of sorrows and acquainted with grief. He trod the rugged path of self-denial himself, and so set us an example. This was the work of Christ for us. Had he not done this, we should have been left to perish without hope in God. {ST, December 3, 1885 par. 2} [ST, December 3, 1885 par. 3] We find here a duty that rests upon all alike; not one of us is excused. Those who see the preciousness of the Saviour's love as he hung upon the cross, those who understand its value as there revealed, will be in earnest; they will be anxious to become co-laborers with Christ in seeking for the lost and perishing. We are not placed here merely to seek our own gratification. There are sinners to be saved, and they are all about us. {ST, December 3, 1885 par. 3} [ST, December 3, 1885 par. 4] It is a terrible thing to be lost at last. Once when I was at my home in Battle Creek, Mich., a bitter cry rang through the house. I hurried to see what was the matter, and found that one of my children was drowning. When he had been rescued from the water, and his apparently lifeless form laid in his little cradle, I remember how I stood over him for three-quarters of an hour, working for that little one whose life was trembling in the balance. Those around me thought my efforts were in vain; yet I labored on until that little life was given back to me. {ST, December 3, 1885 par. 4} [ST, December 3, 1885 par. 5] That night, as my child that had been, as it were, raised to life, was lying upon my breast, and I was rejoicing in my heart that he was spared to me, though he was still in a very precarious condition, the bells rang out sharply, and a shrill cry was borne on the still night air, "Lost! lost! a child lost!" Then I thought how the little one that God had given to me had almost been lost, of the vacant place that would have been left in the little wicker cradle at my bedside; and the word "lost" came home to me with a force and meaning it had never possessed before. {ST, December 3, 1885 par. 5} [ST, December 3, 1885 par. 6] Never shall I forget the incidents of that night. It was just one little life that was at stake; but it seemed as though the whole city of Battle Creek was stirred to go out in search of the lost child. Lights were glimmering everywhere. They flashed through the streets, along the river bank, and through the adjacent woods, and the cry resounded, "A child is lost! A child is lost!" After a long search, a shout was raised, "The child is found!" {ST, December 3, 1885 par. 6} [ST, December 3, 1885 par. 7] Yes, the child was found; but it might go astray on the journey of life, and be lost at last. I knew, too, that death might come to the little one that was saved to me; and that should he live, he would have the evils of this life to meet and to battle with. And the thought with me was, Will this little child, whose life I hold so dear, be finally lost, or will he be saved to praise God forever in his kingdom? {ST, December 3, 1885 par. 7} [ST, December 3, 1885 par. 8] There was no sleep for my eyes that night. I thought of the lost sheep that Jesus came from Heaven to earth to seek and to save. I thought of Christ as he looked down from Heaven upon a world of lost sinners, lost without hope, and of the sympathy that led him to leave his high and exalted place upon his Father's throne, and make the infinite sacrifice necessary to lift man up from the degradation of sin, and bring him back to the fold of God. {ST, December 3, 1885 par. 8} [ST, December 3, 1885 par. 9] The sin of our first parents had cut off this world from Heaven. But Christ took upon himself our weaknesses and sins. He was tempted; he was ridiculed; he was beset on every hand. He suffered all the woes, all the griefs and sorrows of humanity, without a murmur, that he might leave us an example. He descended step by step in the path of humiliation, until he hung as a criminal upon the cross, that with his right arm of infinite love he might encircle the race, while he grasped the throne of Infinite Power, thus connecting earth with Heaven. This was his work; this was his mission to this world; and how earnest was he in his efforts to seek and to save that which was lost. {ST, December 3, 1885 par. 9} [ST, December 3, 1885 par. 10] Then what is our work to be co-laborers with Christ? As I look over the field, I ask the question, Why do we see such indifference, such neglect of the salvation of others? Why is the whole work of laboring for souls left to the minister? God has promised to all alike, as many as will seek for it, the same redemption, the same love, the same light. Why are we not by living faith grasping the power that he is so willing to give us, that we may be a blessing to those that are lost? Our hearts have throbbed with love at the very mention of the name of Christ, when we have remembered that he has saved us from our sins. Now what if we should all go forth, as Christ did, to save that which was lost, how would our works appear? Would they not be very different from what they are today? {ST, December 3, 1885 par. 10} [ST, December 3, 1885 par. 11] Our first work is to bring our families to understand their accountability to God. There is not a father or a mother who has studied the Bible but may know just what course to take with the children, and how to restrain them. Parents may have wisdom from God to bind their children to the throne of mercy. Next to our families, we should try to exert an influence to sway others in the right direction, to lead them out of the darkness of error into the precious light of truth. {ST, December 3, 1885 par. 11} [ST, December 3, 1885 par. 12] The perils of the last days are about us; and we should have such an intense love for souls for whom Christ died that we cannot remain at home. When our hearts are overflowing with love for sinners, we shall be anxious to go out in the harvest field to labor for others, and we shall work as Jesus worked. But we know there are some who do not want to be disciplined to work under the Captain of our salvation. It is very difficult matter to make them see their duty, because they have so long had their own way. Their inclinations have been permitted to govern them. Such will have to render an account for their course in the day of God. May the eyes of these blinded ones be opened to see their God-given responsibility. {ST, December 3, 1885 par. 12} [ST, December 3, 1885 par. 13] All desire happiness, and many seek it in every way but the right way. Some travel from place to place in its pursuit; some seek it at a mountain or sea-side resort; some go to places of amusement; and some try change of employment. True happiness is not found in any of these ways, and yet it is not difficult to find. It may be secured if we will try to help one another,--to bear one another's burdens, and so fulfill the law of Christ. {ST, December 3, 1885 par. 13} [ST, December 3, 1885 par. 14] There is peace and happiness in Heaven, and we all hope to share it. This is our privilege. An abundant entrance may be administered unto us into the everlasting kingdom of our Lord and Saviour Jesus Christ; but we must prepare for the heavenly society by a life of unselfish labor for others. There are many who do not understand the path of life; this is one reason that more do not travel in it. Multitudes are following the dictates of an unconsecrated heart who do not know what they are doing. And we are not to think that there is no responsibility resting upon us. We are each a part of the great human family, and we are to lay every one's case to our hearts. The nearer our lives approach to the life of Christ, the more helpful shall we be to those around us, and the more happiness we can bring into their lives. We are called upon to labor understandingly for fallen humanity. And by and by, when the Man of Nazareth shall "see of the travail of his soul, and be satisfied," we shall enter into the joy of our Lord. But let us be faithful in the work that is committed to us; for it is only to those who have done well that the "Well done" will be spoken. - {ST, December 3, 1885 par. 14} [ST, December 10, 1885 par. 1] December 10, 1885 Christian Helpfulness. - By. Mrs. E. G. White. - "Bear ye one another's burdens, and so fulfill the law of Christ." {ST, December 10, 1885 par. 1} [ST, December 10, 1885 par. 2] We have read accounts of travelers climbing mountains. How careful they must be where they step ! They must have a guide along the rugged and dangerous ascent, lest they make a misstep, and be lost. Sometimes, in passing over very dangerous places, the whole party is bound together with ropes, so that if one should slip, the others would hold him until he could regain his footing. And thus they were able to make their way up the steep and dangerous mountain. {ST, December 10, 1885 par. 2} [ST, December 10, 1885 par. 3] We are on our way to the city of God, and the perils of the last days are all about us. The path we are climbing is narrow and dangerous, and we do not want to make any false steps. At such a time as this, a faithful guide is as necessary to us as to the mountain-climbers, and such a guide is provided for us in the word of God. {ST, December 10, 1885 par. 3} [ST, December 10, 1885 par. 4] On this perilous journey we should be a stay to one another. It is not safe for any of us to stand alone. We must be bound together by the cords of truth and love. Let us press together, allowing nothing to weaken the bonds of union, so that if one should slip and fall, others can lift him up. We must not think that no responsibility rests upon us in the case of our brother; but we should ever manifest the tenderest interest in one another's welfare, and should seek to be helpful to those around us. Being thus bound together, and to the great heart of Infinite Love, the powers of darkness cannot harm us; and when the storms of temptation and persecution break upon us, we shall not be swept away. {ST, December 10, 1885 par. 4} [ST, December 10, 1885 par. 5] Many wish to engage in the missionary work, and this is right; it is our duty to do what we can for others. But do not think, Christian friends, that you can let your children go to destruction, and yet bring others into the kingdom of God. This is not commencing in the right place. The work should begin at home, and then go to others. But we cannot begin the work in our families, unless we first bring our own hearts into subjection to the will of God. "Return unto me, saith the Lord of hosts;" "and I will heal your backslidings." We must each have an experience in the things of God. Like Joshua of old, we must decide, "As for me and my house, we will serve the Lord." When we see the power of God manifested in our families, we may take it as evidence that we shall have divine aid in working for others. {ST, December 10, 1885 par. 5} [ST, December 10, 1885 par. 6] The children need guidance. It is true there are some that do not want any restriction placed upon them. They do not want any one to say to them that they must do so and so. But they should be taught the lesson of perfect obedience. When they are not called away by duty, they should be at home, under the parental roof. When, with our children, we go to the house of God, they should take a seat by our side; and when the service is over, they should return with us to our homes. {ST, December 10, 1885 par. 6} [ST, December 10, 1885 par. 7] Parents, agonize with God in behalf of your children. If you have Christ in your hearts and in your homes, you will not exert an influence to lead others away from the path of righteousness. You will not, like Eli, let your children go on in sin until the leaven has gone through the camp of Israel, while you feel that your darlings are about right. How can you expect the divine presence in your homes, when you take just the course that Eli did? It is the letting down of the standard of piety that is depriving us of the blessing of God; and yet his blessing is of more worth than the golden wedge and the Babylonish garment, for which it is so often bartered. {ST, December 10, 1885 par. 7} [ST, December 10, 1885 par. 8] There is a doubting and fear that is not Heaven-born; it is unbelief. Persons who are affected by it will go this way and that, until they are confused, and do not know when they are right, and when they are wrong. Small things take their minds, and keep them in a constant fever and unrest. Some matter which does not belong to them attracts their attention, and they keep agitating it, as though that were the all-important matter to be considered. If these persons would manifest all this earnestness and zeal to strike the blow where it is so much needed, their course would be commendable; but they neglect the weightier matters,--the duties of the heart and the home. When it comes to being a true Christian, one that does his duty every day, and endures trials without complaining, these persons know nothing about it. {ST, December 10, 1885 par. 8} [ST, December 10, 1885 par. 9] The time is not far distant when Satan will come down having great power, and will work wonderful signs and great miracles; and with his delusions he will sweep away every one who does not stand upon the rock of eternal truth. God is even now proving us. We see some who claim to be followers of Christ working miracles; but do they keep the commandments of God? We will go to the inspired word, and try every one of them. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them. When the youth go out from our schools, they will have to meet these people; and we want them to be firmly established in the truth. We want them to have a training that will prepare them to withstand error, and will guide their feet in the narrow, upward way. {ST, December 10, 1885 par. 9} [ST, December 10, 1885 par. 10] And as you go out into the world, dear youth, remember that you are to seek and to save that which was lost. How precious are the souls for whom Christ died; but where is the love for sinners which he manifested? Who will go and bring back those whose feet have wandered from the right way? And where is the rejoicing over the lost sheep that has been found and brought back to the fold again? {ST, December 10, 1885 par. 10} [ST, December 10, 1885 par. 11] There is very little of this work done today. If there were more of it done, there would be more order and harmony in our churches. In order to do this work, we must connect with Christ, take hold of Infinite Power, and be real Christians at home. But none should feel that they are entitled to eternal life because they have given to God their money, their education, or even themselves; for all was his before, and they have only returned to him his own. For our sakes he became poor, that we through his poverty might become rich. He has intrusted us with ability; he has given us all things freely; and he expects his gifts to be returned with usury. {ST, December 10, 1885 par. 11} [ST, December 10, 1885 par. 12] If we appreciated what Christ has done for us as we should, what we do for him would not be done reluctantly. Here is the means which has been intrusted to us. Our Saviour directs: "Provide yourselves bags which wax not old " These "bags which wax not old" are the treasuries of Heaven. Are we putting our means into them? Are we cutting down, or adding to, our earthly possessions? If we sell a farm now and another by and by, and put the proceeds into the bank of Heaven; we may not be able to embellish our homes so elaborately; but it will not be like putting money into the banks of this earth. We shall have a treasure "that faileth not,"and it will be something to rejoice over when we reach Heaven. {ST, December 10, 1885 par. 12} [ST, December 10, 1885 par. 13] But some one will say, "Suppose I give away all that I have, and then become dependent on others. It would be said, That man was a fool to do as he did; and what shall we do then? That is not the way the Majesty of Heaven talked. He did not count the cost of saving sinners. He became a man sorrows and acquainted with grief, and had not where to lay his head, that you and might be saved. But we seem to think that if we make a little sacrifice, we have done a great deal, when we should say with David, "All things come of thee, and of thine own have we given thee." {ST, December 10, 1885 par. 13} [ST, December 10, 1885 par. 14] Christian friends, let your treasures go over on the other side, and let your sympathies go out for one another and for sinners around you. And we want our hearts to go out after Jesus, the Fountain of living waters, that we may behold his matchless charms. I love him, and I want him to take possession of my soul. We can afford to be ridiculed and to suffer for his sake, if we can have his blessing with us. What are the sufferings of this present life, compared with the final eternal weight of glory? "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever." {ST, December 10, 1885 par. 14} [ST, December 10, 1885 par. 15] May God help us to get our hearts right before him. When divine love transforms the heart, working out of it everything that is selfish and covetous, we shall bring all our tithes and offerings into the store-house of the Lord, and he will pour us out a "blessing that there shall not be room enough to receive." And by and by, when we have kept the truth even to the end, the gates of the heavenly city will be opened to us, and we shall hear the voice of our Saviour saying, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." - {ST, December 10, 1885 par. 15} [ST, December 17, 1885 par. 1] December 17, 1885 The Christian's Rest. - By Mrs. E. G. White. - "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." {ST, December 17, 1885 par. 1} [ST, December 17, 1885 par. 2] Here is revealed the secret of the Christian's rest. It is found only in Christ. If we possess his meekness of spirit, we shall find peace and joy in him. The world is full of unrest, trials, and difficulties. It is an enemy's land, and on every hand we are beset by temptations. "In the world," says Jesus, "ye shall have tribulation; but be of good cheer; I have overcome the world;" and "my peace I give unto you." {ST, December 17, 1885 par. 2} [ST, December 17, 1885 par. 3] Our Saviour represents his requirements as a yoke, and the Christian life as one of burden-bearing. Yet, contrasting these with the cruel power of Satan and with the burdens imposed by sin, he declares: "My yoke is easy, and my burden is light." When we try to live the life of a Christian, to bear its responsibilities and perform its duties without Christ as a helper, the yoke is galling, the burden intolerably heavy. But Jesus does not desire us to do this. To the sin-sick soul, weary and heavy laden with its burden of guilt and care, he extends the gracious invitation: "Come unto me, and I will give you rest." "Learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls." {ST, December 17, 1885 par. 3} [ST, December 17, 1885 par. 4] Many profess to come to Christ, while they yet cling to their own ways, which are a painful yoke. Selfishness, covetousness, ambition, love of the world, or some other cherished sin, destroys their peace and joy. They are restless, impatient, dissatisfied, their spirits chafe under the weight of care and responsibility, all because they have not made a complete surrender to Jesus, and are seeking to carry their burden without his aid. If he were by their side, the sunshine of his presence would scatter every cloud; the help of his strong arm would lighten every burden. {ST, December 17, 1885 par. 4} [ST, December 17, 1885 par. 5] Christ gave himself for us, "that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." His true followers are unlike the world in words, in works, and in deportment. But many are so fearful of provoking unfriendly criticism or malicious gossip that they have not the moral courage to act from principle. They dare not identify themselves with those who follow Christ fully. They love the world; and they desire to conform to its customs and to secure the approbation of worldlings. They thus cumber themselves with needless cares and anxieties, and weigh themselves down with heavy burdens. Oh! why will not all the professed children of God follow the Saviour fully? Why will they take upon themselves burdens which he has not imposed? {ST, December 17, 1885 par. 5} [ST, December 17, 1885 par. 6] We should be much happier and more useful, if our home life and social intercourse were governed by the principles of the Christian religion, and illustrated the meekness and simplicity of Christ. Instead of toiling to make a display, and to excite admiration and envy, let it appear that we are striving to conform to the will of Christ. Let visitors see that we try to make all around us happy by our cheerfulness, sympathy, and love. {ST, December 17, 1885 par. 6} [ST, December 17, 1885 par. 7] While we endeavor to secure the comfort and happiness of our guests, let us not overlook our obligation to God. The hour of prayer should not be neglected for any consideration. Do not give the time to conversation and recreation until you are too weary to enjoy the season of devotion. To do this is to present to God a lame offering. At an early hour of the evening, when you can pray unhurriedly and understandingly, present your supplication, and raise your voices in happy, grateful praise. Let all who visit Christians see that the hour of prayer is the most sacred, the most precious, and the happiest hour of the day. Such an example will not be without effect. These seasons of devotion exert a refining, elevating influence upon all who participate in them. Right thoughts and new and better desires will be awakened in the hearts of the most careless. The hour of prayer brings a peace and rest grateful to the weary spirit; for the very atmosphere of a Christian home is that of peace and restfulness. {ST, December 17, 1885 par. 7} [ST, December 17, 1885 par. 8] In every act the Christian should seek to represent his Master, to make his service appear attractive. Let none make religion repulsive by persistent gloominess, and by relating their trials and their difficulties, their self-denials and their sacrifices. Talk of these things less, my fellow-Christian, and more of the matchless love of Jesus, of Heaven and its glories. Do not give the lie to your profession of faith by impatience, fretfulness, and repining. Let it be seen that with you the love of Christ is an abiding motive; that your religion is not like a garment that may be put off and resumed again, as the circumstances demand, but a principle, calm, steady, unvarying,--one that rules your whole life. Alas, that pride, unbelief, and selfishness, like a foul cancer, are eating out vital godliness from the heart of many a professed Christian! When judged according to their works, how many will learn, too late, that their religion was but a glittering cheat, unacknowledged by the world's Redeemer. {ST, December 17, 1885 par. 8} [ST, December 17, 1885 par. 9] Whatever your lot in life may be, remember that you are in the service of Christ, and manifest a contented, grateful spirit. Whatever your burden or cross, lift it in the name of Jesus; bear it in his strength. He pronounces the yoke easy, and the burden light; and I believe him, for I have proved the truth of his words. Every provision has been made for us at an infinite cost, that we may have the blessedness of Heaven wrought into our every-day life. We may walk in the sunlight of the divine presence, and weave into our characters the golden threads of forbearance and love, gratitude and peace. We shall thus be reflecting the light of Heaven amid all the frets and irritations that come to us day by day. {ST, December 17, 1885 par. 9} [ST, December 17, 1885 par. 10] It is only through earnest, persevering effort, aided by the grace of God, that we can reach this height of moral excellence. But this is the religion that is the light of the world. The church is becoming weak for the want of consecrated members, who feel that they are not their own; that their time, their talents, their energies, belong to Christ; that he has bought them with his blood, and is pleading for them in the sanctuary above. There are many who have never felt the necessity of subduing self, and overcoming wicked tempers. They cherish bitterness and wrath in their hearts, and these evil traits defile the soul. They thus deny Christ, and darken the pathway of others. None will be excused for the exhibition of uncontrollable tempers; thousands will miss of Heaven through their want of self-control. {ST, December 17, 1885 par. 10} [ST, December 17, 1885 par. 11] We are to let nothing, small or great, unbalance us. Nine-tenths of the trials and perplexities that so many worry over are either imaginary, or brought upon themselves by their own wrong course. They should cease to talk of these trials, and to magnify them. The Christian may commit every worriment, every disturbing thing to God. Nothing is too small for our compassionate Saviour to notice; nothing is too great for him to carry. Then let us set our hearts and homes in order; let us teach our children that the fear of the Lord is the beginning of wisdom; and let us, by a cheerful, happy, well-ordered life, express our gratitude and love to Him "who giveth us richly all things to enjoy." But above all things, let us fix our thoughts and the affections of our hearts on the dear Saviour who suffered for guilty man, and thus opened Heaven for us. {ST, December 17, 1885 par. 11} [ST, December 17, 1885 par. 12] Love to Jesus cannot be hidden, but will make itself seen and felt. It exerts a wondrous power. It makes the timid bold, the slothful diligent, the ignorant wise. It makes the stammering tongue eloquent, and rouses the dormant intellect into new life and vigor. It makes the desponding hopeful, the gloomy joyous. Love to Christ will lead its possessor to accept responsibilities and cares for his sake, and to bear them in his strength. Love to Christ will not be dismayed by tribulation, nor turned aside from duty by reproaches. And the soul that is not imbued with this love for Jesus is none of his. {ST, December 17, 1885 par. 12} [ST, December 17, 1885 par. 13] Peace in Christ is of more value than all the treasures of earth. Then let us open our hearts to the bright beams of the Sun of Righteousness. Let us seek the Lord with all the heart, and learn of Christ to be meek and lowly, that we may find rest of soul. Let us work cheerfully, joyously in the service of our Master, remembering that the deportment as well as the words of the Christian should be such as to awaken in the heart of the sinner a desire to come to the Fountain of life. {ST, December 17, 1885 par. 13} [ST, December 17, 1885 par. 14] Let us go forward; for we are striving for an immortal crown. Let us be diligent to make our calling and election sure. A slothful, languid professor will never secure an entrance into the kingdom of God. From the cross to the crown there is earnest work to be done. There is wrestling against inbred sin; there is warfare against outward wrong. But we shall triumph at last, if we do not become weary in well-doing. Heaven's portals will be opened for every one who does his best for God and his fellow-men. - {ST, December 17, 1885 par. 14} [ST, January 7, 1886 par. 1] January 7, 1886 Watchfulness and Prayer. - By Mrs. E. G. White. - "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke 21:34-36. {ST, January 7, 1886 par. 1} [ST, January 7, 1886 par. 2] In the solemn language of this scripture, a duty is pointed out which lies in the daily pathway of every one, whether old or young. This is the duty of watchfulness, and upon our faithfulness here our destiny for time and for eternity depends. {ST, January 7, 1886 par. 2} [ST, January 7, 1886 par. 3] We are living in an important time. When in 1844 the message was proclaimed, "Fear God and give glory to him; for the hour of his Judgment is come," that announcement stirred every soul to its very depths. A deep solemnity rested upon all who heard it. How earnest we were to show our faith by our works, and to have our words and actions make a favorable impression on the world. More than forty years have passed since that time, and we are that much nearer the close of the Judgment and the coming of the Son of man--"nearer the great white throne, nearer the crystal sea." {ST, January 7, 1886 par. 3} [ST, January 7, 1886 par. 4] Today angels are watching the development of character; and soon our lives will have to pass in review before God. Soon we shall be weighed in the balances of the sanctuary, and over against our names will be recorded the judgment rendered. And we shall receive the crowning gift of eternal life or be punished with everlasting destruction from the presence of the Lord. We may be unwilling to examine ourselves closely now to see what our spiritual condition is, and whether our hearts are being suitably impressed by the testing message of truth; but that will not make any difference with the work of the Judgment. Its decisions will be rendered just the same; and when the "Son of man shall come in the glory of his Father with his angels," "he shall reward every man according to his works." {ST, January 7, 1886 par. 4} [ST, January 7, 1886 par. 5] "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." How many there are who are bereft of their reason, as much intoxicated with the cares of this life as is the drunkard with his liquor. {ST, January 7, 1886 par. 5} [ST, January 7, 1886 par. 6] How many there are whose hearts are today aching under their load of care, and who are thinking, "Oh, if there was only some one to help me bear my burdens!" Well, there is some one to help you bear your burden; there is rest for you who are heavy laden. Jesus, the great Burden-bearer, invites, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Here is the promise of the Master; but it is on condition. "Take my yoke upon you," he says, "and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls." "For my yoke is grievous." Is that what he says? No. "My yoke is easy, and my burden is light." The burden you are carrying which is so heavy, and which causes such weariness and perplexity, is your own burden. You desire to meet the world's standard; and in your eager efforts to gratify ambitious and worldly desires, you wound your consciences, and thus bring upon yourselves the additional burden of remorse. When you do not want to be distinct from the world, but desire to mix up with it so that no difference is seen between you and the world, then you may know that you are drunken with the cares of this life. Oh, there are so many selfish interests, so many cords to bind us to this world! But we must keep cutting these cords, and be in a condition of waiting for our Lord. {ST, January 7, 1886 par. 6} [ST, January 7, 1886 par. 7] The world has forced itself in between our souls and God. But what right have we to allow our hearts to become overcharged with the cares of this life? What right have we, through our devotion to the world, to neglect the affairs of the church and the interests of our fellowmen? Why should we manufacture for ourselves burdens and cares that Christ has not laid upon us? Why should we, through distrust of his promises, suffer from wearing, anxious care? He says: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?" "for your heavenly Father knoweth that ye have need of all these things." {ST, January 7, 1886 par. 7} [ST, January 7, 1886 par. 8] "Consider the lilies of the field, how they grow. They toil not neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these." The magnificence of Solomon was not to be compared to the beauty of one of these little flowers, with its delicate colors, which the God of Heaven had painted upon it by his wondrous skill. Will not He who has taken so much thought for the flowers of the field care for your mortal bodies? Will he not see that you have bread to eat and raiment to put on, O ye of little faith? And more than all this, will he not also clothe you with the garment of his own righteousness? {ST, January 7, 1886 par. 8} [ST, January 7, 1886 par. 9] Our heavenly Father has a thousand ways to provide for us that we know nothing about. But we are not excused from effort. While we may trust his constant care, we must not conclude that we may be slack in that which our hands find to do. We are to be "not slothful in business, fervent in spirit, serving the Lord." "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." {ST, January 7, 1886 par. 9} [ST, January 7, 1886 par. 10] There is one thing in which we must be deeply in earnest, and that is in the service of God. There is no danger of having too much zeal here. If we would only work with an eye single to the glory of God, the mists would roll away, and our views of right and wrong would become clear. We should consecrate our property. The language of our hearts would be, "Lord, here is the means for which thou hast made me responsible; what wilt thou have me do with it?" And we should make straight paths for our feet, lest by any false step the lame be turned out of the way. The whole effort of our lives would be to glorify the Saviour, the Man of Calvary, and to prepare for the life immortal. {ST, January 7, 1886 par. 10} [ST, January 7, 1886 par. 11] "Watch ye therefore, and pray always." There is great need of watchfulness, not for our own sakes only, but also for the sake of our influence upon others. Our influence is far-reaching. We may think that it is confined to our own households; that only the members of our own families know what we are and what we are doing. In some cases this may seem to be true; but in some way the influence of the home life goes out beyond the home. {ST, January 7, 1886 par. 11} [ST, January 7, 1886 par. 12] And what do we learn from this? That in our homes and in all the relations of life, we should be watchful and prayerful. Solemn, sacred duties devolve upon us. We should so speak and so walk that the Spirit of God may be in our hearts, and his blessing in our homes. If we had more of the love of God in our hearts, and his praise were oftener upon our lips, we should be better prepared to glorify him here and hereafter. But what will our words accomplish, if they are not backed up by a holy life? {ST, January 7, 1886 par. 12} [ST, January 7, 1886 par. 13] "Watch ye therefore, and pray always," that "ye may stand before the Son of man," What a position to stand in before the world, to be ready and waiting for the coming of the Lord, that at his appearing we may be able to say, "Lo, this is our God; we have waited for him, and he will save us." What a triumph it will be to enter in through the gates into the city of God, bearing the palm branch of victory! what a privilege to have a right to the tree of life, and to eat of its precious fruits! {ST, January 7, 1886 par. 13} [ST, January 7, 1886 par. 14] If we would share in the glorious reward promised to the overcomer, we must fight the good fight of faith. This is what the apostle Paul did, and he says: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day." Let us be of the number of those that are "rich in good works." "laying up for themselves a good foundation against the time to come, that they may lay hold on eternal life." {ST, January 7, 1886 par. 14} [ST, January 14, 1886 par. 1] January 14, 1886 Christian Homes. - By Mrs. E. G. White. - Our time, our strength, and our energies belong to God; and if they are consecrated to his service, our light will shine. It will affect first and most strongly those in our own homes, who are most intimately associated with us; but it will extend beyond the home, even to "the world." To many it will be a savor of life unto life; but there are some who will refuse to see the light, or to walk in it. They are of that class spoken of by our Saviour, when he said: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Such are in a very dangerous position; but their course does not excuse any of us from letting our light shine. {ST, January 14, 1886 par. 1} [ST, January 14, 1886 par. 2] Suppose that because some ship had disregarded his warning beacon, and gone to pieces on the rocks, the lighthouse-keeper should put out his lights, and say, "I will pay no more attention to the lighthouse," what would be the consequence? But that is not the way he does. He keeps his lights burning all night, throwing their beams far out into the darkness, for the benefit of every mariner that comes within the dangerous reach of rocks and shoals. Were some ship to be wrecked because the lights went out, it would be telegraphed over the world that on such a night, at such a point, a ship went to pieces on the rocks because there was no light in the tower. But if some ships are wrecked because they pay no attention to the light, the lighthouse-keeper is guiltless; they were warned, but they paid no heed. {ST, January 14, 1886 par. 2} [ST, January 14, 1886 par. 3] What if the light in the household should go out? Then every one in that house would be in darkness; and the result would be as disastrous as though the light were to go out in the lighthouse tower. Souls are looking at you, fellow-Christians, to see whether you are drunken with the cares of this life, or are preparing for the future, immortal life. They will watch to see what the influence of your life is, and whether you are true missionaries at home, training your children for Heaven. {ST, January 14, 1886 par. 3} [ST, January 14, 1886 par. 4] The Christian's first duty is in the home. Fathers and mothers, yours is a great responsibility. You are preparing your children for life or for death; you are training them for an abiding place here in the earth, for self-gratification in this life, or for the immortal life, to praise God forever. And which shall it be? It should be the burden of your life to have every child that God has committed to your trust receive the divine mould. Your children should be taught to control their tempers and to cultivate a loving, Christlike spirit. So direct them that they will love the service of God, that they will take more pleasure in going to the house of worship than to places of amusement. Teach them that religion is a living principle. Had I been brought up with the idea that religion is a mere feeling, my life would have been a useless one. But I never let feeling come between Heaven and my soul. Whatever my feelings may be, I will seek God at the commencement of the day, at noon, and at night, that I may draw strength from the living Source of power. {ST, January 14, 1886 par. 4} [ST, January 14, 1886 par. 5] Mothers, you have no right to spend time in ruffling, and tucking, and embroidering your children's dresses for display. Has not your time been given you for a higher and nobler purpose? Has it not been given you to be spent in beautifying the minds of your children, and cultivating loveliness of character? Should it not be spent in laying hold of the Mighty One of Heaven, and seeking him for power and wisdom to train your children for a place in his kingdom, to secure for them a life that will endure as long as the throne of Jehovah? {ST, January 14, 1886 par. 5} [ST, January 14, 1886 par. 6] But how many mothers there are who are so far from God that they devote their time to their own gratification, and leave their children to be cared for by unconsecrated hands. Or perhaps the mother sits at her work night after night, while her children go to bed without a prayer or a good-night kiss. She does not bind their tender hearts to her own by the cords of love; for she is "too busy." And is this as God would have it? No, indeed! Something has taken away the mother's reason, and what is it? Is it not a desire to meet the world's standard and to conform to its customs? {ST, January 14, 1886 par. 6} [ST, January 14, 1886 par. 7] Some may wonder why it is that we say so much about home religion and the children. It is because of the terrible neglect of home duties on the part of so many. As the servants of God, parents, you are responsible for the children committed to your care. Many of them are growing up without reverence, growing up careless and irreligious, unthankful and unholy. {ST, January 14, 1886 par. 7} [ST, January 14, 1886 par. 8] If these children had been properly trained and disciplined, if they had been brought up in the nurture and admonition of the Lord, heavenly angels would be in your homes. If you were true home missionaries, in your daily life exemplifying the teachings of the word of God, you would be preparing yourselves for a wider field of usefulness, and at the same time fitting your children to stand by your side, as efficient workers in the cause of God. What an impression it makes upon society to see a family united in the work and service of the Lord. Such a family is a powerful discourse in favor of the reality of Christianity. Others see that there is an influence at work in the family that affects the children, and that the God of Abraham is with them. And that which has such a powerful influence on the children is felt beyond the home, and affects other lives. If the homes of professed Christians had a right religious mould, they would exert a mighty influence for good. They would indeed be the "light of the world." {ST, January 14, 1886 par. 8} [ST, January 14, 1886 par. 9] A well-ordered Christian household is an argument that the infidel cannot resist. He finds no place for his cavils. And the children of such a household are prepared to meet the sophistries of infidelity. They have accepted the Bible as the basis of their faith, and they have a firm foundation that cannot be swept away by the in-coming tide of skepticism. {ST, January 14, 1886 par. 9} [ST, January 14, 1886 par. 10] Said Christ, "Ye are the light of the world." He has committed talents to our keeping. What are we doing with his intrusted gifts? Are we letting our light shine by using them for his glory and the benefit of our fellow-men, or are we using them to advance our own selfish interests? Many are using them selfishly. They do not seem to realize that we are all Judgment-bound, and must soon give an account for the use we have made of our God-given opportunities to do good. But what excuse will they give in that great day for not using in the cause of God their skill, their education, their tact, and their perseverance and zeal? {ST, January 14, 1886 par. 10} [ST, January 14, 1886 par. 11] We need divine help if we would keep our lights burning. But Jesus died to provide that aid. He extends the invitation: "Let him take hold of my strength, that he may make peace with me; and he shall make peace with me." Cling to the arm of Infinite Power; then you will find him precious to your soul, and all Heaven will be at your command. "If we walk in the light, as He is in the light," we shall have the companionship of holy angels. To "Joshua" it was said, "Thus saith the Lord of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge," "I will give thee places to walk among these that stand by." And who are "these stand by"? They are the angels of God. Joshua must have a living, confiding trust in God every day; and then angels would walk with him, and the power of God would rest upon him in all his labors. {ST, January 14, 1886 par. 11} [ST, January 14, 1886 par. 12] Then, Christian friends, fathers and mothers, let your light grow dim--no, never! Let your heart grow faint, or your hands weary--no, never! And by and by the portals of the celestial city will be opened to you; and you may present yourselves and your children before the throne, saying, "Here am I, and the children whom thou hath given me." And what a reward for faithfulness that will be, to see your children crowned with immortal life in the beautiful city of God! {ST, January 14, 1886 par. 12} [ST, January 14, 1886 par. 1] January 14, 1886 The Missionary. A Warning. - "The ground of a certain rich man brought forth plentifully; and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God." {ST, January 14, 1886 par. 1} [ST, January 14, 1886 par. 2] The foolish rich man loved and served himself. If he had loved God supremely, he would not have accumulated so great treasures that there would be lack of room to bestow them. Had he used his goods to supply the necessities of the poor, there would have been no need of tearing down his barns, and building greater. By employing his wealth as a bounty lent him of God with which to do good, he would have become rich in good works, would have laid up treasure in Heaven. But he disregarded the principles of the divine law. He did not love God supremely, nor his neighbor as himself. {ST, January 14, 1886 par. 2} [ST, January 14, 1886 par. 3] While enjoying the gifts of Heaven, he failed to acknowledge whence all his possessions came. These earthly benefits he allowed to take his mind and absorb his affections so that the Giver was forgotten. He claimed as his own that which God had lent him. No grateful thanks ascended to his gracious Benefactor. The Master who had intrusted to him earthly riches with which to bless his fellow-men and glorify his Maker, was justly angry at his ingratitude. {ST, January 14, 1886 par. 3} [ST, January 14, 1886 par. 4] This parable illustrates the sin and danger of a self-serving life. Poor are the devotees of mammon. They have embezzled the Lord's goods, placed their own name where God's name should be written, and robbed the soul of his love and favor. "So is he that layeth up treasure for himself, and is not rich toward God." There are a greater number following the example of the foolish rich man than we imagine. The worship due to God is given to money. That which can satisfy the earthly, sensual faculties is sought as the highest good. Many show that they will not trust God's promises, but are trusting to property for happiness. They may call themselves rich, but God calls them poor. Men who claim to acknowledge God, forget him and disown him. They turn from the heavenly treasure for worldly pleasures and enjoyments, until the patience of God is exhausted, and he says, "This night thy soul shall be required of thee." "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches." {ST, January 14, 1886 par. 4} [ST, January 14, 1886 par. 5] These warnings are for us, and it is for our interest to heed them. They should be repeated as earnestly, and set home as pointedly, as is the gospel of salvation through Christ. But though so plainly given by our Lord himself, but few dwell upon these lessons, because they would disturb the complacency of the rich man who lives for selfish enjoyment. Ministers have but little to do with these sharp warnings. God's professed people are not told of their danger. They follow the example of the foolish rich man, and flatter themselves they have all that the soul requires. {ST, January 14, 1886 par. 5} [ST, January 14, 1886 par. 6] Listen to the words of your Redeemer: "'If riches increase, set not your heart upon them.' Riches are mine. I have placed them in your hands to be wisely employed in my service, to aid the suffering, to invest in opening the gospel to those who are in darkness. Riches must not be your trust, your god, or your saviour." {ST, January 14, 1886 par. 6} [ST, January 14, 1886 par. 7] The channels for doing good are many, and they stand wide open. Your barns are large, too large already. If they overflow, instead of building larger, send your treasure before you into Heaven. There are widows to feed, orphans to be taken under the guardianship of your home, and share your ample stores; there are souls perishing for the bread of life; missions are to be supported, meeting-houses to be built. If God's cause demands a part, not only of your interest, but of your principal, you are to give back to him his own. He calls upon you to sow now, that you may reap your harvest with eternal joy. {ST, January 14, 1886 par. 7} [ST, January 14, 1886 par. 8] God's gifts increase as they are imparted. We see this illustrated in the case of the poor widow whom the prophet Elisha, by a miracle, relieved from debt. She had only one jar of oil; but the prophet told her to borrow vessels of her neighbors, and the oil poured from that one jar continued to flow till all the vessels were filled. The supply ceased only when no more vessels were brought to receive it. So it will be now. So long as we let the gifts of God flow into channels of good, the Lord will supply the flow. {ST, January 14, 1886 par. 8} [ST, January 14, 1886 par. 9] Christ says to his sons and daughters, "Ye are the light of the world." But who gave you light? You did not have it in you naturally. God is the source of light; the truth has shone into our hearts, to be reflected to others. True love to God will produce love to man. This is what we need,--love that is patient, self-sacrificing, persevering, intelligent, practical. {ST, January 14, 1886 par. 9} [ST, January 14, 1886 par. 10] The Lord has given you means, that in putting it to a right use you may develop good and noble traits of character. When you follow the purpose of your own selfish hearts, you are not only keeping your means from the cause of God, but depriving yourselves of the opportunity to cultivate noble, unselfish principles; and thus your own character suffers loss. {ST, January 14, 1886 par. 10} [ST, January 14, 1886 par. 11] The day of trial is before us; shall we stand acquitted or condemned? You who believe that the Lord is soon to come, will show your faith by your works. The Judgment is to sit, the books are to be opened, and every man will receive as his works have been. We are now trees in the Lord's garden, and he says, "By their fruits ye shall know them." If our faith has not led us to deny self, to make any and every sacrifice to save the souls of our fellowmen, it will not save us. {ST, January 14, 1886 par. 11} [ST, January 14, 1886 par. 12] Every excuse which men offer for neglecting to obey God's requirements in regard to the use of their property, is an evidence of rebellion against him. The plea of the unprofitable servant is man's plea today, that the Lord has no right to require his servants to employ their time and ability in making money for him. But God requires of none of us that which it is not for our best interest to do. Many would be loth to put into words the reason they secretly cherish to vindicate themselves and silence their own conscience; but they are no less bringing upon themselves the denunciation pronounced upon the unprofitable servant. "Take the talent from him," will be heard by many unwilling ears. {ST, January 14, 1886 par. 12} [ST, January 14, 1886 par. 13] What wrong have I done? may be asked. The answer comes, You tied up your Lord's money in large barns, in which to bestow your goods. You bound up his means in a fine house, in expensive carpets, furniture, and goodly things, while souls were left to perish in their sins. You buried your talents because you did not love God and his cause half so well as you loved yourself. God and man lost all the profits your means would have brought if rightly employed. Today the Lord is disappointed in you. He looked for a precious offering of gratitude, but no returns are made for his wondrous love and his great sacrifice for you. Do you inquire, Of what have I to repent?--Of a godless, self-loving, self-pleasing life. You have not reflected the light of a godly example. You said plainly, I claim my portion as my own. {ST, January 14, 1886 par. 13} [ST, January 14, 1886 par. 14] I hope to see our brethren and sisters improving the little remaining moment of probationary time. Brethren, be not deceived; God is not mocked. The excuses you have prepared for the Judgment will not stand the test. Let us see active, energetic workers, who are looking for their Lord's return, and who are ready to present the talents they have traded upon, saying, Here, Lord, thy five talents have gained other five talents; thy two talents have gained other two. Where are the God-fearing workers? Let them come to the front. The Lord is coming. You have no time to lose. You are not to do as did the inhabitants of the antediluvian world,--plant and build, eat and drink, marry and give in marriage, the same as the careless worldling. Let the books of Heaven present a different record from that which now appears. Make haste to redeem the time; provide yourselves bags which wax not old, a treasure in the heavens that faileth not. E. G. White. - {ST, January 14, 1886 par. 14} [ST, January 21, 1886 par. 1] January 21, 1886 Bible Beneficence. - By Mrs. E. G. White. - "Honor the Lord with thy substance, and with the first-fruits of all thine increase. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine." "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself." {ST, January 21, 1886 par. 1} [ST, January 21, 1886 par. 2] The promises to the liberal are very great; and He who made them is able to fulfill his word, for his resources are infinite. Yet all his promises are based upon conditions, and it is only by complying with these that we can hope to gain the proffered blessing. God has intrusted of his bounties to every man, but in varying measure, according to their several capacities. These gifts of a kind Providence are to be wisely employed in the service of the Giver, and to be returned with interest at the day of reckoning. Those who prove themselves good stewards will receive in greater measure, as they dispense their means to advance the cause of God and to bless their fellow- men. {ST, January 21, 1886 par. 2} [ST, January 21, 1886 par. 3] The children of God are not like worldlings, enshrouded in moral darkness, loving self, and seeking for earthly treasure. They are ever a "peculiar people, zealous of good works." It requires self-denial and self-sacrifice to follow in the footsteps of our Saviour. And in order to do this, we must cultivate a spirit of beneficence. The first great principle of God's law is supreme love to the Creator; the second, equal love to our neighbor. "On these two commandments," said Christ, "hang all the law and the prophets." {ST, January 21, 1886 par. 3} [ST, January 21, 1886 par. 4] Experience shows that a spirit of benevolence is more frequently found among those of limited means than among the more wealthy. Many who greatly desire riches would be ruined by their possession. When such persons are intrusted with talents of means, they too often hoard or waste the Lord's money, until the Master says to them individually, "Thou shalt be no longer steward." They dishonestly use that which is another's as though it were their own. God will not intrust them with eternal riches. {ST, January 21, 1886 par. 4} [ST, January 21, 1886 par. 5] The cry of souls that have been left in darkness, and the cry of the widow and the fatherless, go up to Heaven as a swift witness against the unfaithful stewards. But the poor man's gift, the fruit of self-denial to extend the precious light of truth, is as fragrant incense before God. Every act of self-sacrifice for the good of others will strengthen the spirit of beneficence in the giver's heart, allying him more closely to the Redeemer of the world, "who was rich, yet for our sakes became poor, that we through, his poverty might be rich." {ST, January 21, 1886 par. 5} [ST, January 21, 1886 par. 6] The smallest sum given cheerfully as the result of self-denial is of more value in the sight of God than the offerings of those who could give thousands and yet feel no lack. The poor widow who cast two mites into the treasury of the Lord, showed love, faith, and benevolence. She gave all that she had, trusting to God's care for the uncertain future. Her little gift was pronounced by our Saviour the greatest that day cast into the treasury. Its value was measured, not by the worth of the coin, but by the purity of the motive which prompted her. God's blessing upon that sincere offering has made it the source of great results. The widow's mite has been like a tiny stream flowing down through the ages, widening and deepening in its course, and contributing in a thousand directions to the extension of the truth and the relief of the needy. The influence of that small gift has acted and reacted upon thousands of hearts in every age and in every country. As the result, unnumbered gifts have flowed into the treasury of the Lord from the liberal, self-denying poor. And again, her example has stimulated to good works thousands of ease-loving, selfish, and doubting ones, and their gifts also have gone to swell the value of her offering. {ST, January 21, 1886 par. 6} [ST, January 21, 1886 par. 7] Liberality is a duty on no account to be neglected; but let not rich or poor for a moment entertain the thought that their offerings to God can atone for their defects of Christian character. Says the great apostle: "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." {ST, January 21, 1886 par. 7} [ST, January 21, 1886 par. 8] Again, he sets forth the fruits of true charity: "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth." If we would be accepted as the followers of Christ, we must bring forth the fruits of his Spirit; for our Saviour himself declares: "Ye shall know them by their fruits." {ST, January 21, 1886 par. 8} [ST, January 21, 1886 par. 9] It is to cultivate a spirit of benevolence in us that the Lord calls for our gifts and offerings. He is not dependent upon men for means to sustain his cause. He declares, by the prophet: "Every beast of the forest is mine, and the cattle upon a thousand bills. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine and the fullness thereof." {ST, January 21, 1886 par. 9} [ST, January 21, 1886 par. 10] The Lord will not accept our offerings, if we withhold ourselves. He asks for that which is his own--not only the means intrusted to us, but all that we have and are, in body, soul, and spirit; for all has been purchased at the infinite price of the blood of Christ. God might have made angels the ambassadors of his truth. He might have made known his will, as he proclaimed the law from Sinai, with his own voice. But he has chosen to employ men to do this work. And it is only as we fulfill the divine purpose in our creation, that life can be a blessing to us. {ST, January 21, 1886 par. 10} [ST, January 21, 1886 par. 11] The Majesty of Heaven yielded up his high command, his glory with the Father, and even his own life, to save us. And now what will we do for him? God forbid that his professed children should live for themselves? There is work to be done for the Master, by our means and by our influence. God's claim underlies every other. The first and best of everything rightfully belongs to him. When Christ shall come in the clouds of heaven, he will have no use for the money which he has intrusted to us. It is in this life that he requires all our talents to be put out to the exchangers. In this life he calls upon us to bring all the tithes into the store-house, and thus prove him and see if he will not pour us out a blessing. This proposition is made by the Lord of hosts. Shall we comply with the conditions, and thus secure the promised blessing? {ST, January 21, 1886 par. 11} [ST, January 21, 1886 par. 12] "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings." There has been a fearful withholding from God, and, as a result, the withdrawal of his special blessing. We should not look upon the tithe as the limit of our liberality. The Jews were required to bring to God numerous offerings besides the tithe; and shall not we, who enjoy the blessings of the gospel, do as much to sustain the cause of God as was done in the former, less-favored dispensation? As the work for this time is extending in the earth, the calls for help are constantly increasing. And in view of this the Lord commands us, "Bring ye all the tithes into the store-house, that there may be meat in mine house," that is, a surplus of means in the treasury, that the work of God in its various branches may be amply sustained. {ST, January 21, 1886 par. 12} [ST, January 21, 1886 par. 13] As we are continually receiving the blessings of God, so are we to be continually giving. When the heavenly Benefactor ceases to give to us, then we may be excused; for we shall have nothing to bestow. God has never left us without evidence of his love. He gives us rain from heaven and fruitful seasons, providing us abundantly with his bounties, and filling our hearts with gladness. He has declared that "while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease." {ST, January 21, 1886 par. 13} [ST, January 21, 1886 par. 14] We are sustained every moment by God's care, and upheld by his power. He spreads our tables with food. He gives us peaceful and refreshing sleep. Weekly he brings to us the Sabbath, that we may rest from our temporal labors, and worship him in his own house. He has given us his word to be a lamp to our feet and a light to our path. In its sacred pages we find the counsels of wisdom; and as oft as we lift our hearts to him in penitence and faith, he grants us the blessings of his grace. Above all else is the infinite gift of God's dear Son, through whom flow all other blessings for this life and for the life to come. {ST, January 21, 1886 par. 14} [ST, January 21, 1886 par. 15] Surely, goodness and mercy attend us at every step. Not till we wish the Infinite Father to cease bestowing his gifts on us, should we become impatient of giving. Not only should we faithfully render to God our tithes, which he claims as his own, but we should bring a tribute to his treasury as an offering of gratitude. Let us with joyful hearts bring to our Creator the first-fruits of all his bounties,--our choicest possessions, our best and holiest service. - {ST, January 21, 1886 par. 15} [ST, January 28, 1886 par. 1] January 28, 1886 "Preach the Word." - By Mrs. E. G. White - "Sanctify them through thy truth; thy word is truth," was the prayer of Christ for his disciples. In every age God has committed to his people some special truth which is directly opposed to the desires and purposes of the human heart, and which tends to separate his church from the world; and it has been the duty of his ministers to proclaim this truth, whether men would hear or forbear. {ST, January 28, 1886 par. 1} [ST, January 28, 1886 par. 2] When Christ came as the teacher and guide of mankind, he brought to them truths glowing with the light of Heaven, showing in contrast the darkness of error, and revealing the superstition, self-righteousness, and bigotry of that age. His heart overflowed with love for the poor, the ignorant, the afflicted, and the fallen. He healed the sick, comforted the desponding, cast out devils, raised the dead, and preached to all the words of eternal life. But many who listened to the divine Teacher received his words with little favor. The priests and elders, the professed expositors of divine truth, were sending forth no rays of light. In their self-righteousness they held themselves aloof from the benighted people, who needed instruction and guidance. When Jesus took up the work which they had left undone, they felt that his life was a constant rebuke to them, and they feared that he would turn the hearts of the people from them, and destroy their influence. They were filled with pride, love of ostentation, and desire for praise; and they despised the humility and self-denial of Jesus. They hated the purity while they feared the power of his teachings. They refused to accept him themselves, and bent all their energies to hinder others from believing in him. No wonder he brought against them the terrible accusation: "Ye have taken away the key of knowledge. Ye entered not in yourselves, and them that were entering in ye hindered." {ST, January 28, 1886 par. 2} [ST, January 28, 1886 par. 3] It is no argument against the truth that there are few who are willing to accept it. Few accepted the world's Redeemer. Though the multitude flocked around him, eager to receive temporal blessings, yet he sadly declared: "Ye will not come to me that ye might have life." Men are now no more favorable to practical godliness; they are just as intently seeking earthly good, to the neglect of eternal riches. And reformers of the present day will meet with the same discouragements as did their Master. {ST, January 28, 1886 par. 3} [ST, January 28, 1886 par. 4] Of the people in his day Christ said: "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." The Jews willfully closed their eyes and their ears, and barred their hearts with prejudice, lest they should see a better way, and be aroused from their dream of security. The people of the present generation are pursuing a similar course. New truths are constantly unfolding; new and clearer light is shining upon the pathway of God's people. But the great mass of mankind are satisfied with their present condition, and are unwilling to exchange error for truth. But we are to be sanctified through obedience to the truth. For want of this Bible sanctification, the soul of many a professed Christian has become a desecrated shrine, the haunt of hollow formalism, of selfishness and hypocrisy, pride and passion. {ST, January 28, 1886 par. 4} [ST, January 28, 1886 par. 5] It is harder to reach the hearts of men today than it was twenty years ago. The most convincing arguments may be presented, and yet sinners seem as far from repentance as ever. The work of the faithful minister is no child's play. Earnest, untiring effort is required to wrench the prey of Satan from his grasp. But God will sustain his servants in the work which he himself has committed to their hands. Said Christ to his disciples, as they toiled upon the Sea of Galilee, "Follow me, and I will make you fishers of men." When the gospel net is cast, there should be a watching by the net, with tears and earnest prayers. Let the workers determine not to let the net go till it is drawn ashore, with the fruit of their labor. Sometimes, indeed, we may say with Peter, "We have toiled all the night, and have taken nothing;" but still it is the Master's command, as of old, "Let down the net on the right side of the ship,"--work on in faith, and God will give success. {ST, January 28, 1886 par. 5} [ST, January 28, 1886 par. 6] Whatever the trials and difficulties that the ambassador of Christ may have to meet, he can carry them all to God in prayer. He can weep between the porch and the altar, pleading, "Spare thy people, O Lord, and give not thine heritage to reproach." And by study of the Scriptures and earnest, wrestling prayer, he may become "a workman that needeth not to be ashamed, rightly dividing the word of truth." Labor on, then, while the day lasts, you who have been called to preach the good news of salvation through Christ; for the night cometh, wherein no man can work. God has called us to labor in his vineyard, and if we neglect our duty, souls will be lost through our unfaithfulness. {ST, January 28, 1886 par. 6} [ST, January 28, 1886 par. 7] Though the servants of Christ may, at times, feel almost disheartened as they see how many obstacles there are in the way of Christian living, and how slowly the work of God seems to advance, their duty remains the same. They are to sow the seed of truth beside all waters. A constant effort to promote personal piety should be seen in all their public labors. They should not preach sermon after sermon on doctrinal subjects alone. Practical godliness should find a place in every discourse, and the discourses should be short and to the point. {ST, January 28, 1886 par. 7} [ST, January 28, 1886 par. 8] The minister should not merely present the truth from the desk, but as the shepherd of the flock he should care for the sheep and the lambs, searching out the lost and straying, and bringing them back to the fold. He should visit every family, not merely as a guest to enjoy their hospitality, but to inquire into the spiritual condition of every member of the household. His own soul must be imbued with the love of God; then by kindly courtesy he may win his way to the hearts of all, and labor successfully for parents and children, entreating, warning, encouraging, as the case demands. Let him seek to keep the church alive, and laboring with him for the conversion of sinners. This is good generalship; and the results will be found far better than if the minister performed all the work alone. {ST, January 28, 1886 par. 8} [ST, January 28, 1886 par. 9] Jesus bids his people, "Go forward." The minister may labor for the people, but he cannot take the responsibility that God has placed upon them. There are higher attainments for us, there is a purer love, a deeper experience, if we will consecrate ourselves to God, and humbly take him at his word. The reason why we have no greater confidence and joy, is that we are not sanctified through obedience to the truth. There is in us an evil heart of unbelief. Our heavenly Father is more willing to give the Holy Spirit to those who ask him than are earthly parents to give good gifts to their children. Then let us shake off the spiritual sloth that dishonors him and imperils our own souls. If we draw near to God, he will draw near to us. We must not wait for better opportunities, for strong persuasions, or for holier tempers. We can do nothing for ourselves. We must trust to the power of Jesus to save us. He is holding out to us the crown of life, and shall we not accept it? Let us come to him just as we are, and we shall find him a present help in our time of need. {ST, January 28, 1886 par. 9} [ST, January 28, 1886 par. 10] The sweet sense of sins forgiven, the light and love which Christ alone can give, fill the soul with peace and joy. The assurance that we are under the protection of Omnipotence imparts courage and confidence, inspires a hope that is "as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail." This assurance is a source of strength unknown to the worldling or to the half-hearted professor. So long as we have the presence of our Saviour, difficulties cannot dismay nor dangers appall us; and we are ready cheerfully to perform whatever duty God requires of us. If we were only as free to speak of the blessings we receive from God as we are to talk of our doubts and discouragements, we should enjoy far more of his presence. Our kind heavenly Father declares: "Whoso offereth praise glorifieth me." Let us praise him more, and complain less; let us talk more of the love and wondrous power of our Redeemer, and we shall be brought nearer and nearer to him, into closer and still closer relations with him in whom our hope centers. {ST, January 28, 1886 par. 10} [ST, January 28, 1886 par. 11] Shall we not consecrate ourselves to God without reserve? Christ, the King of glory, gave himself a ransom for us. Can we withhold anything from him? Shall we think our poor, unworthy selves too precious, our time or property too valuable, to give to Jesus? No, no; the deepest homage of our hearts, the most skillful service of our hands, our talents of ability and of means,--all are but too poor an offering to bring to Him who was slain, and has redeemed us to God by his blood "out of every kindred, and tongue, and people, and nation." - {ST, January 28, 1886 par. 11} [ST, January 28, 1886 par. 1] January 28, 1886 Home Missionaries. - Many professed Christians are laying upon the foundation-stone, wood, hay, and stubble, which the fires of the last day will consume. They engage in work that wearies, work that occupies golden hours; but it is not work that need be done. Their time is occupied, their energies exhausted, in that which will bring no precious returns either in this life or in the future, immortal life. What a difference will be seen when spiritual work engages the mind, when the talents are employed in the service of Jesus! The light that he has given us will then shine forth in direct, concentrated rays to others. All that we do for Jesus will enable us to enjoy this life better. Oh that all could see, as I have seen, the joy of those who have labored to the best of their ability, in humility and meekness, to help souls to come to Jesus! Oh, the joy that will be realized by the workers when the souls saved through their instrumentality express their gratitude in the mansions above! While Christ will be glorified as the only Redeemer, there will be an overflowing of gratitude from the saved for the human instrumentalities employed in their salvation. Their gratitude to those who rescued them will find expression in words like these: "I was pursuing a course that was a dishonor and an offense to my Redeemer; you manifested a love for my soul; you opened to me the word of God. I was on the brink of ruin; your prayers, your tearful entreaties, your earnest interest, arrested my attention. I thought that you must have the truth or you would not be so earnest for the salvation of others. I read the word of God for myself, and found that what you had told me was the truth. I am saved, and I will praise my Redeemer for his matchless mercy and pardoning love." {ST, January 28, 1886 par. 1} [ST, January 28, 1886 par. 2] Those who think they can do but little, should improve every opportunity to do that little. It may be the smallest link in the longest chain. Separated from other influences, it may appear of little worth; but in God's great chain of circumstances it may be the link which connects a soul to Heaven. All can do something if they will; but too often selfishness prevents them from doing what they might, until the souls whom they might have saved, are beyond the reach of human effort. Dear brethren and sisters, you need divine enlightenment. When you have such a close connection with the world's Redeemer as you should have, you will be led to make prompt, determined, personal efforts to save your fellow-men. {ST, January 28, 1886 par. 2} [ST, January 28, 1886 par. 3] The future of God's people lies in the present. He has given us a time of probation in which our fidelity to him is to be tested. It is now that the test is being applied. Time, strength, means, light, and mental abilities are intrusted to us. What use are we making of these gifts? How are we standing the test? Do we realize that our eternal welfare is determined by our present course of action? If we fail to honor God here by making a right use of our trusts, we would not honor him if taken to Heaven. If we prove unfaithful to the lesser responsibilities, how can God put upon us those weightier, eternal responsibilities which every inhabitant of Heaven must bear? In those who are cleansed and renewed, the fruits will appear, not only in their confession of sins, but in their conduct toward others. If any man have not the spirit of Christ, he is none of his. Christ gave himself a sacrifice to save perishing sinners. He consented to poverty because he could thus best reach the poor and the oppressed; he could thus best understand their privations and sorrows. It was his great love for our souls that led him to renounce the enjoyments of Heaven, and even the comforts of this life; and if we have his spirit in our hearts, it will be manifested in a similar earnestness to save perishing souls. The measure of Christ's love that we possess, will be evidenced by the course we pursue. God is testing us to see whether we have chosen Christ or mammon as our master. His word plainly declares that we cannot serve both. Mrs. E. G. White. - {ST, January 28, 1886 par. 3} [ST, February 11, 1886 par. 1] February 11, 1886 Temperance Reform from a Bible Standpoint. - By Mrs. E. G. White. - We can have no right understanding of the subject of temperance until we consider it from a Bible standpoint. And nowhere shall we find a more comprehensive and forcible illustration of true temperance and its attendant blessings than is afforded by the history of the prophet Daniel and his associates in the court of Babylon. When they were selected to be taught the "learning and the tongue of the Chaldeans," that they might "stand in the king's palace," "the king appointed them a daily portion of the king's meat, and of the wine which he drank." "But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank." {ST, February 11, 1886 par. 1} [ST, February 11, 1886 par. 2] Not only did these young men decline to drink the king's wine, but they refrained from the luxuries of his table. The food apportioned to them "from the king's table" would include swine's flesh and other meats pronounced unclean by the law of Moses, and which the Jews were forbidden to eat. They requested the officer who had them in charge to grant them more simple fare; but he hesitated, fearing that such rigid abstinence as they proposed would affect their personal appearance unfavorably, and bring himself into disfavor with the king. Daniel pleaded for a ten days' trial. This was granted; and at the expiration of that time, these youth were found to be far more healthy in appearance than were those who had partaken of the king's dainties. Hence the simple "pulse and water" which they at first requested was thereafter the food of Daniel and his companions. {ST, February 11, 1886 par. 2} [ST, February 11, 1886 par. 3] It was not their own pride or ambition that had brought these young men into the king's court, into the companionship of those who neither knew nor feared the true God. They were captives in a strange land, and Infinite Wisdom had placed them where they were. They considered their position, with its difficulties and its dangers; and then, in the fear of God, made their decision. Even at the risk of the king's displeasure, they would be true to the religion of their fathers. They obeyed the divine law, both natural and moral, and the blessing of God gave them strength and comeliness, and intellectual power. {ST, February 11, 1886 par. 3} [ST, February 11, 1886 par. 4] These youth had received a right education in early life; and now, when separated from home influences and sacred associations, they honored the instructors of their childhood. With their habits of self-denial were coupled earnestness of purpose, diligence, and steadfastness. They had no time to squander in pleasure, vanity, or folly. They were not actuated by pride or unworthy ambition; but they sought to acquit themselves creditably, for the honor of their down-trodden people and for His glory whose servants they were. {ST, February 11, 1886 par. 4} [ST, February 11, 1886 par. 5] God always honors the right. The most promising youth of every land subdued by the great conqueror, had been gathered at Babylon; yet amid them all, the Hebrew captives were without a rival. The erect form, the firm, elastic step, the fair countenance showing that the blood was uncorrupted, the undimmed senses, the untainted breath,--all were so many certificates of good habits,--insignia of the nobility with which nature honors those who are obedient to her laws. And when their ability and acquirements were tested by the king at the close of the three years of training, none were found "like unto Daniel, Hananiah, Mishael, and Azariah." Their keen apprehension, their choice and exact language, their extensive and varied knowledge, testified to the unimpaired strength and vigor of their mental powers. {ST, February 11, 1886 par. 5} [ST, February 11, 1886 par. 6] The history of Daniel and his companions has been recorded on the pages of the inspired word for the benefit of the youth of all succeeding ages. What men have done, men may do. Did those faithful Hebrews stand firm amid great temptation, and bear a noble testimony in favor of true temperance? The youth of today may bear a similar testimony, even under circumstances as unfavorable. Would that they would emulate the example of these Hebrew youth; for all who will, may, like them, enjoy the favor and blessing of God. {ST, February 11, 1886 par. 6} [ST, February 11, 1886 par. 7] The lesson from the experience of these youth is one which we would all do well to ponder. Our danger is not from scarcity, but from abundance. We are constantly tempted to excess. But those who would preserve their powers unimpaired for the service of God must observe strict temperance in the use of all his bounties, as well as total abstinence from every injurious or debasing indulgence. {ST, February 11, 1886 par. 7} [ST, February 11, 1886 par. 8] Right physical habits promote mental superiority. Intellectual power, physical strength, and longevity depend upon immutable laws. There is no happen-so, no chance, about this matter. Heaven will not interfere to preserve men from the consequences of the violation of nature's laws. There is much of truth in the adage that every man is the architect of his own fortune. While parents are responsible for the stamp of character, as well as for the education and training which they give their sons and daughters, it is still true that our position and usefulness in the world depend, to a great degree, upon our own course of action. {ST, February 11, 1886 par. 8} [ST, February 11, 1886 par. 9] Let old and young remember that for every violation of the laws of life, nature will utter her protest. The penalty will fall upon the mental as well as the physical powers. And it does not end with the guilty trifler. The effects of his misdemeanors are seen in his offspring, and thus hereditary evils are passed down, even to the third or fourth generation. Think of this, fathers, when you indulge in the use of the soul-and-brain-benumbing narcotic, tobacco. Where will this practice leave you? Whom will it affect besides yourselves? {ST, February 11, 1886 par. 9} [ST, February 11, 1886 par. 10] Wherever we go, we encounter the tobacco devotee, enfeebling both mind and body by his darling indulgence. We rarely pass through a crowd, but men will puff their poisoned breath into our face. Is it honest to contaminate the air which others must breathe? Have men a right to deprive their Maker and the world of the service which was their due? Is such a course Christlike? {ST, February 11, 1886 par. 10} [ST, February 11, 1886 par. 11] We are suffering for the wrong habits of our fathers, and yet how many take a course every way worse than theirs! Every year millions of gallons of intoxicating liquors are drank, and millions of dollars are spent for tobacco. Opium, tea, coffee, tobacco, and intoxicating liquors are rapidly extinguishing the spark of vitality still left in the race. And the slaves of appetite, while constantly spending their earnings in sensual indulgence, rob their children of food and clothing and the advantages of education. {ST, February 11, 1886 par. 11} [ST, February 11, 1886 par. 12] There can never be a right state of society while these evils exist. And no real reform will be effected until the law shall close up liquor saloons, not only on Sunday, but on all days of the week. The closing of these saloons would promote public order and domestic happiness. And why can they not be closed? It is not too much to say that liquor saloons would speedily be closed, in obedience to the dictates of reason and religion, if public officers were not among the patrons. These men by their influence corrupt society, and then they judge and condemn the erring ones who follow their example. {ST, February 11, 1886 par. 12} [ST, February 11, 1886 par. 13] Only men of strict temperance and integrity should be admitted to our legislative halls and chosen to preside in our courts of justice. Property, reputation, and even life itself, are insecure when left to the judgment of men who are intemperate and immoral. How many innocent persons have been condemned to death, how many more have been robbed of all their earthly possessions, by the injustice of drinking jurors, lawyers, witnesses, and even judges! {ST, February 11, 1886 par. 13} [ST, February 11, 1886 par. 14] The use of intoxicating liquor dethrones reason, and hardens the heart against every pure and holy influence. The inanimate rock will sooner listen to the appeals of truth and justice than will that man whose sensibilities are paralyzed by intemperance. The finer feelings of the heart are not blunted all at once. A gradual change is wrought. Those who venture to enter the forbidden path are gradually demoralized and corrupted. And though in the cities liquor saloons abound, making indulgence easy, and though youth are surrounded by allurements to tempt the appetite, the evil does not often begin with the use of intoxicating liquors. Tea, coffee, and tobacco are artificial stimulants, and their use creates the demand for the stronger stimulus found in alcoholic beverages. And while Christians are asleep, this giant evil of intemperance is gaining strength and making fresh victims. {ST, February 11, 1886 par. 14} [ST, February 11, 1886 par. 15] There is need now of men like Daniel,--men who have the self-denial and the courage to be radical temperance reformers. Let every Christian see that his example and his influence are on the side of reform. Let ministers of the gospel be faithful in instructing and warning the people. And let all remember that our happiness in two worlds depends upon the right improvement of one. - {ST, February 11, 1886 par. 15} [ST, February 18, 1886 par. 1] February 18, 1886 The Burning of the Books on Magic. - By Mrs. E. G. White. - The temple of the goddess Diana at Ephesus, noted for its size and splendor, was one of the wonders of the world, and was the pride of both the city and the nation. The idol itself was but an uncouth wooden image, on which were inscribed characters and symbols that were supposed to possess great power. When pronounced, these mystic words were said to accomplish wonders; when written, they were considered a potent charm to guard their possessor from robbers, from disease, and even from death. {ST, February 18, 1886 par. 1} [ST, February 18, 1886 par. 2] In the days of the apostles, the city of Ephesus was famed for the worship of the goddess Diana and the practice of magic. There were many devotees of magic arts, and numerous and costly books had been written in explanation of these mysteries. Here, in this stronghold of superstition and sorcery, the apostle Paul labored for several years. And the power of God was mightily displayed through his servant in the healing of the sick and the casting out of evil spirits. {ST, February 18, 1886 par. 2} [ST, February 18, 1886 par. 3] The miracles wrought by Paul in the name of Jesus created great excitement among the Ephesians. And certain Jewish exorcists, believing that the sacred name acted as a charm, determined to cast out evil spirits by the same means that the apostle had employed. Seven brothers, the sons of Sceva, a chief priest of the Jews, were of this number. Finding a man who was possessed of an evil spirit, they addressed him, "We adjure you by Jesus, whom Paul preacheth." But the evil spirit answered with scorn, "Jesus I Know, and Paul I know; but who are ye?" And the man who was possessed attacked them, and overcame them, "so that they fled out of that house naked and wounded." Their discomfiture was soon known to Jews and Gentiles throughout Ephesus; and it furnished unmistakable proof of the sacredness of the name of Jesus, and of the peril incurred by those who would invoke it while they had no faith in his divine mission. {ST, February 18, 1886 par. 3} [ST, February 18, 1886 par. 4] Many who had hitherto heaped reproach on the name of Jesus now dared not breathe that name aloud. A large number, convinced that Jesus was all that Paul claimed him to be, determined to receive the gospel. These openly renounced the practice of sorcery, and acknowledged their secret arts to be Satanic and deceptive. They brought together the costly books on enchantment, containing the mystic symbols of Diana and the secrets of their art, and burned them in the presence of the people. The value of the books thus sacrificed was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars. {ST, February 18, 1886 par. 4} [ST, February 18, 1886 par. 5] These books contained rules and forms of communication with evil spirits. They were the regulations for the worship of Satan, directions for soliciting his help and obtaining information from him. The system of magic, or sorcery, then extant, was the same as that which in this Christian age and nation is known as Spiritualism. In Paul's day many were deceived by this Satanic delusion, and many are deceived today by the same power. Satan finds access to thousands of minds by presenting himself under the guise of departed friends. The Scriptures of truth declare that "the dead know not anything." Their thoughts, their love, their hatred, have perished. The dead do not hold communion with the living. But Satan--true to his early cunning, when in the form of a serpent he deceived the mother of our race--employs this device to gain control of the minds of men. {ST, February 18, 1886 par. 5} [ST, February 18, 1886 par. 6] And "magical books" have not been confined to the apostolic age, or to nations that are called heathen. The freedom of the press has been taken advantage of to spread abroad the influence of this baleful literature. Could all the modern productions of this class -all the publications of Spiritualism--be treated as were these magical books of the Ephesians, one of Satan's most successful avenues by which to gain access to the souls of men would be cut off. {ST, February 18, 1886 par. 6} [ST, February 18, 1886 par. 7] This incident was placed on record that it might serve as an important lesson for every age. When convinced that their magical books were false and pernicious, the Ephesians were unwilling to sell them, and thus place temptation in the way of others. The power of truth triumphed over their prejudices, their favorite pursuits, and their love of money; and though it involved a great personal sacrifice, they promptly burned the records of divination. {ST, February 18, 1886 par. 7} [ST, February 18, 1886 par. 8] The Ephesians directed their efforts against the very sin of which they were guilty. Do the people of God in this age take a similar course? There are many who do not. They manifest supreme devotion to their money, their business, their houses and lands. The covetous man fosters his love of gain. The sensualist is wedded to his darling passion. The ambitious man worships fame as his idol. These love their cherished objects of pursuit more than they love God. They are idolaters. But those who thus venture to cherish the sin which they love best are tampering with Satan's bewitching sorcery. The enchanting power of temptation has paralyzed conscience and blinded reason, so that they do not perceive their danger. The magical books have not been destroyed. {ST, February 18, 1886 par. 8} [ST, February 18, 1886 par. 9] When the truth is presented to the understanding, and exerts its sanctifying power upon the heart, the sins which once reigned in the heart will be put away, that Jesus may occupy the soul-temple. If covetousness has been indulged, it will be given up. If ambition or love of the world has captivated the senses, a higher attraction will break its power. Deceit, falsehood, impurity, will be cleansed from the heart. He who maintains his allegiance to Christ can render no service to Christ's bitterest foe. {ST, February 18, 1886 par. 9} [ST, February 18, 1886 par. 10] When the Ephesian converts burned their books on magic, they laid the ax to the root of the tree. They showed that they hated that which they had once loved, and loved that which they had once hated. The light of truth, shining into their minds, had convinced them of the unlawfulness of their arts, and had stirred their souls with abhorrence of their unholy deeds. However earnest and vigilant they might have been to correct other evils, had they spared this one sin they would eventually have yielded their faith. {ST, February 18, 1886 par. 10} [ST, February 18, 1886 par. 11] Such a change as was wrought in these Ephesians by the preaching of the truth will ever attend true conversion, and is the best evidence of a genuine work of grace in the heart. The world and the church have a right to expect such proof of conversion as was given by the Ephesians,--proof that a new moral taste has been created. You, dear reader, may not have practiced sorcery, you may not have tampered with Spiritualism; but remember that "to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey." If you indulge in any practice forbidden in God's word, you have yielded obedience to Satan; you are his servant. {ST, February 18, 1886 par. 11} [ST, February 18, 1886 par. 12] A person may not be able to tell the exact time or place of his conversion; yet this does not prove him to be unconverted. Said Christ to Nicodemus, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit." Though the work of grace is silent and almost imperceptible, it may be fully as effective as when its operations are more apparent. But if the heart has been renewed by the Holy Spirit, the life will bear witness to the fact. "By their fruits ye shall know them." Light and darkness are not more distinct than are the states of the converted and the unconverted. A change will be seen in the character, the habits, and the pursuits. The contrast will be clear and decided between what they have been what they are. {ST, February 18, 1886 par. 12} [ST, February 18, 1886 par. 13] The infidel, when converted, will abhor the books that led him to doubt the word of God. The dissolute man who has purified his soul by obedience to the truth, will not, from curiosity or habit, venture into the haunts of dissipation; neither will be permit his mind to dwell on the familiar scenes of vice. He will be awake to his danger, shunning temptation himself, and warning others of its subtle and bewitching power. The converted man will not only resist evil, but he will, so far as possible, place himself beyond the power of Satan's devices. Followers of Christ, have you burned the magical books? - {ST, February 18, 1886 par. 13} [ST, March 4, 1886 par. 1] March 4, 1886 The Sin of Presumption. - By Mrs. E. G. White. - When the Christian worker is pressed by the adversaries of God and his truth, and is thus brought into difficult places, he should remember the example of Christ, and learn from it not to be presumptuous. Instead of rashly attempting to make a providence for himself, he should patiently wait for God to deliver him. And none should feel that they have a right to ask for an interposition of divine power in their behalf, simply that they may be saved from personal annoyance, or that they may not suffer humiliation and anxiety. The great inquiry should be, How can God be glorified, and his truth vindicated? {ST, March 4, 1886 par. 1} [ST, March 4, 1886 par. 2] In their encounters with the enemies of the truth, Christians should move in the strength and fear of God, as did David when he met Goliath. There were assembled the armies of Israel and Philistia, and before them stood the giant, his massive form towering high above other men. He was armed with a spear like a weaver's beam; upon his brow was a helmet of brass; his body was inclosed in a coat of mail; greaves of brass were upon his limbs; and a target was between his shoulders. And listen! From this mighty giant, this trained man of war, comes the challenge, ringing out on the still air, "I defy the armies of Israel this day; give me a man, that we may fight together." {ST, March 4, 1886 par. 2} [ST, March 4, 1886 par. 3] The proud boaster struck terror to the hearts of the men of Israel. But David asked, "Who is this uncircumcised Philistine, that he should defy the armies of the living God?" And David said to Saul, "Let no man's heart fail because of him; thy servant will go and fight with this Philistine." {ST, March 4, 1886 par. 3} [ST, March 4, 1886 par. 4] Was it presumption that led David to think that he might be a match for Goliath? Was it a spirit of pride and self-sufficiency that made him dare to meet this mighty warrior who was defying the Israel of God? David had none of this spirit. Modest and unassuming, he did not make this declaration trusting in his own wisdom, skill, or power, but in the strength of God, who had delivered him out of the paw of the lion and the bear when he was watching his father's flocks in the wilderness. {ST, March 4, 1886 par. 4} [ST, March 4, 1886 par. 5] In obedience to the royal command, the king's armor was placed upon David; the heavy helmet of brass was set on his head, and the sword of Saul was girded upon his thigh. But David could not go out with these; he had not tried the king's armor, and was unaccustomed to the use of the sword. With a staff in his hand, and a sling for his only weapon, he went to meet the boastful champion of the Philistine host. When the proud giant saw his antagonist, he scornfully and indignantly asked, "Am I a dog, that thou comest to me with staves?" And he cursed David by his gods. After this outburst of passion, he exclaimed with lofty disdain to the youthful shepherd who had accepted his challenge, "Come to me, and I will give thy flesh unto the fowls of the air and to the beasts of the field." {ST, March 4, 1886 par. 5} [ST, March 4, 1886 par. 6] David's heart was not in the least intimidated; for he knew in whom was his trust. "Thou comest to me," he said, "with a sword, and with a spear, and with a shield; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand," "that all the earth may know that there is a God in Israel. And all this assembly shall know that the Lord saveth not with sword and spear; for the battle is the Lord's, and he will give you into our hands." {ST, March 4, 1886 par. 6} [ST, March 4, 1886 par. 7] With what anxious interest do both armies watch the unequal combat. The Philistines and many of the Israelites think David fool-hardy; but this is but for a moment. As he runs to meet Goliath, he adjusts a stone in the sling, and presently it has sped to its mark, and is imbedded in the forehead of the giant. A dimness comes over his sight; he reels, and falls heavily to the ground, like some mighty oak overthrown by a lightning stroke. Consternation seizes upon the Philistines, and they make a confused and hasty retreat. The warriors of Israel, with a shout of triumph, follow the flying hosts, and the victory is complete. {ST, March 4, 1886 par. 7} [ST, March 4, 1886 par. 8] Here we have an example of lofty courage, of a humble, but living faith. David's trust was not in himself, neither was his motive a selfish one. But he was ready, in the strength of God, to meet Israel's foe, to test Jehovah's might against a heathen giant, that he might "take away the reproach from Israel." This was the divine plan for distinguishing David, Israel's future king, and for humbling the adversaries of the true God. {ST, March 4, 1886 par. 8} [ST, March 4, 1886 par. 9] Those who are loyal to God, keeping all of his commandments, will meet a spirit of opposition similar to that which David encountered. Learned men, proud and boastful in their supposed superiority, will feel, as did Goliath, to despise the little band who are loyal to God. Many of these never graduated from a college; but, with the Bible in their hands, they stand in defense of the truth of God, and vindicate his Sabbath, which has been trodden beneath lawless feet. But the Lord can make his strength perfect in man's weakness. If, like David, men will forget self, and seek to honor God and to vindicate his name and his truth, he will work mightily with them, and crown their efforts with success. But there are many who take the glory to themselves if the work of God is prospered in their hands. They become proud and self-sufficient, and flatter themselves that their success is owing to their own superior abilities. Prosperity would often prove the ruin of the one thus honored of the Lord. Our compassionate Father in Heaven pities the weakness of our nature, and bears long with our follies. If this were not the case, he would not have given his Son to come to a fallen world and bear the buffetings and temptations of Satan, that he might show men how to overcome. {ST, March 4, 1886 par. 9} [ST, March 4, 1886 par. 10] The enemies of the truth will grow stronger and more bitter in their opposition to the law of God. They will resort to ridicule and insult; they will wrest and misinterpret the Scriptures, and will sustain their positions by human opinions and arguments. They will present things in a false light, and thus pervert even honest minds. They will glory in their strength, as did the Philistine giant, and for a time they may appear to prosper. But their triumph will not always last; they will themselves fall into the pit which they have digged for others. {ST, March 4, 1886 par. 10} [ST, March 4, 1886 par. 11] When, in the providence of God, we are brought in contact with these revilers, and find ourselves in positions of peculiar trial, we should not allow ourselves to become irritated at their provoking taunts and insulting words, which are calculated to throw us off our guard, and lead us to reply in our own spirit. Neither should we make rash moves to free ourselves from these unpleasant positions, where we must suffer humiliation and defeat. {ST, March 4, 1886 par. 11} [ST, March 4, 1886 par. 12] In the presence of opposers of the truth, and while in conversation with them, Christians should be careful not to exalt self or to utter a word to provoke or irritate. Let them taunt and sneer if they will; but go straight forward as though you heard them not. Ofttimes the greatest victories are gained through silence. Self may clamor for vindication; but silence gives time for reflection and prayer, and for God to speak to the soul. Silence is an evidence, not of weakness, but of strength, and is often more powerful than the strongest arguments. {ST, March 4, 1886 par. 12} [ST, March 4, 1886 par. 13] The people of Christ are his representatives upon the earth. They are to labor for the salvation of souls. This is the purpose for which our Saviour made his advent into the world, and he was steadfast in carrying out that purpose. He did not allow himself to be diverted in the least from his great work. He was not swerved from his course by the opposition of his enemies, or the flattery and persuasions of his friends. In this, as in all things, Christ is our example. We must be diligent and faithful in the work that has been committed to our hands. We must reach the people, not through the strength of argument merely, but through the mighty power of God working through our efforts. {ST, March 4, 1886 par. 13} [ST, March 4, 1886 par. 14] Especially should ministers feel their responsibility in this matter. They are dealing with minds, and it is necessary that they should be as wise as serpents and as harmless as doves. They should be ever ready to give a "reason of the hope that is in them," but "with meekness and fear," lest the words they utter shall be of a character to make an unfavorable impression, and balance minds in the wrong direction. The honor of God and the salvation of souls should be their ruling motive; then they will not mar the work by a rash, presumptuous spirit. {ST, March 4, 1886 par. 14} [ST, March 11, 1886 par. 1] March 11, 1886 Parental Responsibility. - By Mrs. E. G. White. - "Train up a child in the way he should go; and when he is old, he will not depart from it." {ST, March 11, 1886 par. 1} [ST, March 11, 1886 par. 2] Notwithstanding the boasted advancement that has been made in educational methods, the training of children at the present day is sadly defective. It is the home training that is neglected. Parents, and especially mothers, do not realize their responsibility. They have neither the patience to instruct, nor the wisdom to control, the little ones intrusted to their keeping. {ST, March 11, 1886 par. 2} [ST, March 11, 1886 par. 3] It is too true that mothers are not standing at their post of duty, faithful to their motherhood. They are generally the willing servants of worldliness and fashion. Many, even among those who profess to have renounced the world, are influenced to a great degree by its customs and its spirit. Many times the mother neglects her precious charge, and looks to the teacher of the Sabbath and the day school to make up her deficiency. But she has no right thus to shift her responsibility upon others, and leave them to do her work. God does not call her to engage in any enterprise to advance his cause or to benefit mankind that will lead her to neglect the physical, mental, and moral training of her own children; and what shall we say of her course when she neglects her sacred duties from worldly and selfish motives? {ST, March 11, 1886 par. 3} [ST, March 11, 1886 par. 4] The opinions and maxims of the world should not govern the mother, nor should she labor to reach the world's standard. She should decide for herself what is the great end and aim of life, and then bend all her efforts to attain that end. She may, for want of time, neglect many things about her house, with no serious results; but she cannot with impunity neglect the proper discipline of her children. Their defective characters will publish her unfaithfulness. The evils which she permits to pass uncorrected,--the coarse, rough manners, the disrespect and disobedience, the habits of idleness and inattention,--will reflect dishonor upon her, and will imbitter her life. Mothers, to a great degree the destiny of your children rests in your hands. If you fail in duty, you may place them in the ranks of the enemy, and make them his agents to ruin souls; but by a godly example and faithful discipline you may lead them to Christ, and make them the instruments in his hands of saving many souls. {ST, March 11, 1886 par. 4} [ST, March 11, 1886 par. 5] Wherever I go, I am pained by the lack of proper home discipline and restraint. Little children are allowed to answer back, to manifest disrespect and impertinence. Parents who permit this are more worthy of blame than their children. Impertinence should not be tolerated in a child even once. But fathers and mothers, uncles and aunts and grandparents, laugh at the exhibition of passion in the little creature a year old. Its imperfect utterances of disrespect, its childish willfulness, are thought pretty and cunning. Thus wrong habits are confirmed, and the child grows up an object of dislike to all around him. {ST, March 11, 1886 par. 5} [ST, March 11, 1886 par. 6] One great reason why so many children are forward, bold, and impertinent is, that they are noticed and praised too much, and their smart, sharp sayings are repeated in their hearing. Do not put them on exhibition before visitors as prodigies of wit or wisdom, but leave them, as far as possible, to the simplicity of their childhood. Endeavor not to censure unduly, nor to overwhelm with praise and flattery. {ST, March 11, 1886 par. 6} [ST, March 11, 1886 par. 7] Parents, you should begin early to teach your children respect, obedience, and self-control. Remember that every exhibition of passion that is not firmly and decidedly checked is a lesson of evil. Your neglect of proper restraint opens the door to Satan, and invites him to come in and control your children; and he will not be slow to improve his opportunity. {ST, March 11, 1886 par. 7} [ST, March 11, 1886 par. 8] Children require patient, faithful care. It is not enough that they are fed and clothed; their mental powers must be developed, and their hearts imbued with right principles. They need constant care; but you need not let them see that you are ever guarding them. Learn the disposition of your children as revealed in their association with one another, and then seek to correct their faults by encouraging opposite traits. Children should be taught that the development of both the physical and the mental powers rests with themselves, and is the result of effort. They should early learn that happiness is not found in selfish gratification, but follows only in the wake of duty. {ST, March 11, 1886 par. 8} [ST, March 11, 1886 par. 9] I have heard mothers say that they had not the ability to govern which others have; that it is a peculiar talent which they do not possess. Those who realize their deficiency in this respect should make the subject of family government their most diligent study. And yet the most valuable suggestions of others should not be adopted without thought and discrimination. They may not be equally adapted to the circumstances of every mother, or to the peculiar disposition and temperament of each child in the family. Let the mother study with care the experience of others, note the difference between their methods and her own, and carefully test those that appear to be of real value. If one mode of discipline does not produce the desired results, let another plan be tried, and the effects carefully noted. {ST, March 11, 1886 par. 9} [ST, March 11, 1886 par. 10] Mothers, above all others, should accustom themselves to thought and investigation. If they will persevere in this course, they will find that they are acquiring the faculty in which they thought themselves deficient; that they are learning to form aright the characters of their children. The result of the labor and thought given to this work will be seen in their obedience, their simplicity, their modesty and purity; and it will richly repay all the effort made. {ST, March 11, 1886 par. 10} [ST, March 11, 1886 par. 11] A want of steadiness in family government is productive of great harm; in fact, it is nearly as bad as no government at all. The question is often asked, Why are the children of religious parents so often headstrong, defiant, and rebellious? The reason is to be found in the home training. The children have not had a good example, faithful instruction, and proper restraint. Too often the parents are not united in their family government. The father, who is with his children but little, and is ignorant of their peculiarities of disposition and temperament, is harsh and severe. He does not control his temper, but corrects in passion. The child knows this, and instead of being subdued, the punishment fills him with anger. The mother allows misdemeanors to pass at one time for which she will severely punish at another. The children never know just what to expect, and are tempted to see how far they can transgress with impunity. Thus are sown seeds of evil that spring up and bear fruit. {ST, March 11, 1886 par. 11} [ST, March 11, 1886 par. 12] Firmness and decision are necessary. I have known parents to say, You cannot have this or that, and then relent, thinking they may be too strict, and give the child the very thing they at first refused. A life-long injury is thus inflicted. It is an important law of the mind--one which should not be overlooked--that when a desired object is so firmly denied as to remove all hope, the mind will soon cease to long for it, and will become occupied in other pursuits; but so long as there is any hope of gaining it, a persistent effort will be made for its attainment. {ST, March 11, 1886 par. 12} [ST, March 11, 1886 par. 13] When it is necessary for parents to give a direct command, the penalty for disobedience should be as unvarying as are the laws of nature. Children who are under this firm, decisive rule, know that when a thing is forbidden or denied, no teasing or artifice will secure their object; hence they soon learn to submit, and are much happier in so doing. The children of undecided and overindulgent parents have a constant hope that they may gain their end by coaxing, crying, or sullenness, or that they may venture to disobey without suffering the penalty. Thus they are kept in a state of suspense, which makes them restless, irritable, and insubordinate. God holds such parents guilty of wrecking the happiness of their children. This wicked mismanagement is the key to the impenitence and irreligion of thousands. It has proved the ruin of many who have professed the Christian name. In many cases the restless, rebellious spirit, unsubdued in youth, creates disturbance in the church. Many church trials may be traced to defective family government. Intemperance and crime of every degree are often the fruits of seed sown by parents. {ST, March 11, 1886 par. 13} [ST, March 11, 1886 par. 14] Let none imagine, however, that harshness and severity are necessary to secure obedience. I have seen the most efficient family government maintained without a harsh word or look. I have been in other families where commands were constantly given in an authoritative tone, and harsh rebukes and severe punishments were often administered. In the first case the children followed the course pursued by the parents, and seldom spoke to one another in harsh tones. In the second also the parental example was imitated by the children; and cross words, fault-findings, and disputes were heard from morning till night. {ST, March 11, 1886 par. 14} [ST, March 11, 1886 par. 15] Fathers and mothers, you are teachers; your children are the pupils. Your tones of voice, your deportment, your spirit, are copied by your little ones. You should be united in their government. Study their dispositions with care, and together seek wisdom and strength from God to deal with them aright. If you attempt to govern without exercising self-control, without system, thought, and prayer, you will most assuredly reap the bitter consequences. But when you have faithfully done your duty, you may then ask the Lord to do for your children that which you cannot do. And having trained them in the way they should go, you will find that when old they will not depart from it. - {ST, March 11, 1886 par. 15} [ST, March 11, 1886 par. 1] March 11, 1886 The Work in Europe. - The following interesting paragraphs are from a private letter from Sister White, dated Basel, Switzerland, January 27:-- {ST, March 11, 1886 par. 1} [ST, March 11, 1886 par. 2] "Every week letters come to this place from France, Italy, Russia, and India, stating that souls are embracing the truth from reading our French paper. Today one has been received with five names signed of persons who are much interested in the truth from reading Les Signes, and who send the pay for a year's subscription. Another comes from a man in France, thanking Brother Whitney for the papers sent him. He says he has no money to pay for the paper, and asks if Brother Whitney will take a blank book (a register) in exchange for it. His father and mother have been opposed to his reading Les Signes, but now they are reading it themselves. Brother Whitney has most precious letters from India and Russia also, commending Les Signes, and telling the good it has accomplished. These testimonies are cheering to our hearts. {ST, March 11, 1886 par. 2} [ST, March 11, 1886 par. 3] "There have been some conversions here. One young man, a German, who was attending the theological college, left school, and is now in the office, working on the German paper. He is just the help that is needed here. {ST, March 11, 1886 par. 3} [ST, March 11, 1886 par. 4] "These tokens that God is working in Europe are matters of great rejoicing to us. We expect the truth will go forth as a burning lamp. But it is harder for men and women who receive the truth here than it is in America. Workmen, jewelers, receive but one dollar a day as the highest wages, and they have large families to support. Many get for their day's work only from one to two francs; and when they receive the Sabbath, it is doubtful whether they can get any work, and they are obliged to take up with any jobs they can get. {ST, March 11, 1886 par. 4} [ST, March 11, 1886 par. 5] "If our people in America could understand the privations that have to be endured here, and the close economy that has to be practiced in order to obtain even the necessaries of life, they would guard their means that not one penny should be expended needlessly. There would not be a feather on their bonnets, and they would wear no needless ornaments; neither would there be any extravagant houses built, or money laid out in costly furniture. They should bear in mind that it is God's money that they are using,--money that could be invested in saving souls for whom Christ died. Any needless expenditure of this money is blocking up the way; for the means thus used would send publications and the living preacher to those who have not the truth." - {ST, March 11, 1886 par. 5} [ST, March 18, 1886 par. 1] March 18, 1886 The Bible System of Tithes and Offerings. - By Mrs. E. G. White. - "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself." Proverbs 11:24, 25. {ST, March 18, 1886 par. 1} [ST, March 18, 1886 par. 2] Giving is a part of gospel religion. The foundation of the plan of salvation was laid in sacrifice. Jesus left the royal courts of Heaven, and became poor, that we through his poverty might be made rich. His life on earth was unselfish, marked with humiliation and sacrifice. And is the servant greater than his Lord? Shall men, partakers of the great salvation which he wrought out for them, refuse to follow their Lord, and to share in his self-denial? When the world's Redeemer has suffered so much for us, shall we, the members of his body, live in thoughtless self-indulgence? No; self-denial is an essential condition of discipleship. {ST, March 18, 1886 par. 2} [ST, March 18, 1886 par. 3] "I am the vine," says Christ; "ye are the branches." What a close union is this! The very vital principle, the sap, which flows through the vine, nourishes the branches, that they may flourish and bear fruit. The spirit of the Master will actuate his followers. Again Jesus said, "If any man will come after me, let him deny himself, and take up his cross, and follow me." He leads the way in the path of self-denial, and requires nothing of his followers but that of which he has given them an example in his life. {ST, March 18, 1886 par. 3} [ST, March 18, 1886 par. 4] Christ, as our head, led out in the great work of salvation; but he has intrusted that work to his followers upon earth. It cannot be carried on without means, and he has given his people a plan for raising means sufficient to make his cause prosperous. The tithing system, instituted for this purpose, reaches back to the time of Moses. Even as far back as the days of Adam, long before the definite system was given, men were required to offer to God gifts for religious purposes. They were thus to manifest their appreciation of the mercies and blessings they received. {ST, March 18, 1886 par. 4} [ST, March 18, 1886 par. 5] These offerings were continued through successive generations. The principle was not unknown in the days of Job. Abraham gave tithes to Melchizedek, the priest of the most high God. Jacob, when at Bethel, an exile and a penniless wanderer, promised the Lord, "Of all that thou shalt give me, I will surely give the tenth unto thee." {ST, March 18, 1886 par. 5} [ST, March 18, 1886 par. 6] God does not compel men to give to his cause. Their action must be voluntary. He will not have his treasury replenished with unwilling offerings. His design in the plan of systematic giving was to bring man into close relationship with his Creator and in sympathy and love with his fellow-men, thus placing upon him responsibilities that would counteract selfishness and strengthen disinterested, generous impulses. Man is inclined to be selfish, and to close his heart to generous deeds. The Lord, by requiring gifts to be made at stated times, designed that giving should become a habit, and be looked upon as a Christian duty. The heart, opened by one gift, was not to have time to close and become selfishly cold, before another offering was bestowed. {ST, March 18, 1886 par. 6} [ST, March 18, 1886 par. 7] As to the amount required, God has specified one-tenth of the increase as his due; but other offerings should be made, and while the directions are definite enough for all to understand their duty, there is room for the judgment and the conscience to have free play. Says the apostle: "Let every one of you lay by him in store, as God hath prospered him." The tithing system is beautiful in its equality and simplicity. It gives all an opportunity to help carry forward the precious work of salvation. Every man, woman, and child may become a treasurer for the Lord. {ST, March 18, 1886 par. 7} [ST, March 18, 1886 par. 8] Great objects may be accomplished by this system. If all accept it, there will be no want of means to carry forward the work of God in the earth. The treasury will be full, and the contributions will not be left to the poorer members of the church. Every investment made will draw out the heart to love the cause of God more and more; and the liberal, who are willing to sacrifice for the spread of the truth and the salvation of souls, will be "laying up in store for themselves, a good foundation against the time to come, that they may lay hold on eternal life." {ST, March 18, 1886 par. 8} [ST, March 18, 1886 par. 9] The Christian church, as a general thing, disregard the claims of God upon them to give of the things which they possess to support the warfare against the moral darkness which is flooding the world. Every church member should be an earnest worker, a liberal, systematic giver. But some rich men feel like murmuring because there are demands for money. They say that one object after another is continually arising, and there is no end to the calls for means. They do not remember that they will have a debt to settle with the Master by and by. {ST, March 18, 1886 par. 9} [ST, March 18, 1886 par. 10] Says the apostle, "Ye are not your own; for ye are bought with a price;" not with "corruptible things, as silver and gold," but with the "precious blood of Christ." In return he asks us to use his intrusted gifts to aid in the salvation of souls. He has given his blood; he asks our talents of means and of influence. It is through his poverty that we have eternal riches; and will we refuse to return to him the silver and the gold which are his own gifts? If men prefer to set aside the claims of God, and to hoard the means which he gives them, he will hold his peace at present. Frequently he will continue to test them by increasing his bounties, letting his blessings flow on; these men may pass on receiving honor of men, and without censure in the church, but soon it will be said to them, "Give an account of thy stewardship." {ST, March 18, 1886 par. 10} [ST, March 18, 1886 par. 11] God is not dependent upon man. He says: "The silver is mine, and the gold is mine." "Every beast of the forest is mine, and the cattle upon a thousand hills." "If I were hungry, I would not tell thee; for the world is mine, and the fullness thereof." It is for our own good that he has planned to have us bear some part in the advancement of his cause. He has honored us by making us co-workers with himself. He has ordained that there should be a necessity for the co-operation of men, that they may cultivate and keep in exercise their benevolent affections. {ST, March 18, 1886 par. 11} [ST, March 18, 1886 par. 12] In the wise providence of God, the poor are always with us, that while we witness the various forms of suffering and necessity in the world, we may be tested, and may develop Christian character. God has placed them among us to call out Christian sympathy and love. They are here as Christ's representatives. He identifies himself with suffering humanity. He makes their necessities his own, and takes to his bosom the woes of the children of men. "Inasmuch," he says, as ye ministered not to "one of the least of these, ye did it not to me." {ST, March 18, 1886 par. 12} [ST, March 18, 1886 par. 13] The moral darkness of a ruined world also appeals to Christian men and women to put forth individual effort. They are required by the Scriptures to keep in constant exercise an interest in the salvation of their fellow-men. The condition of eternal life, as expressed by Christ himself, is supreme love to God and equal love to our neighbor. {ST, March 18, 1886 par. 13} [ST, March 18, 1886 par. 14] The first disciples expressed their gratitude for the benefits of the Christian age in works of charity and benevolence. The outpouring of the Spirit of God, after Christ left his disciples and ascended to Heaven, led to self-denial and self-sacrifice for the salvation of others. When the poor saints at Jerusalem were in need, Paul, appealing to the Gentile Christians in their behalf, urged them to prove the sincerity of their love by their liberality. "Therefore," he says, "as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also." Here benevolence is placed by the side of faith, love, and Christian diligence. {ST, March 18, 1886 par. 14} [ST, March 18, 1886 par. 15] The gospel, as it extends and widens, requires greater provisions to sustain it than were called for anciently, and this makes the law of tithes and offerings a more urgent necessity now than under the Hebrew economy. The cause of God requires, not less, but greater gifts than at any other period of the world's history. The principle laid down by Christ is, that the offerings should be in proportion to the light and blessings enjoyed. "Unto whomsoever much is given, of him shall much be required." But those who give in accordance with this rule will reap a proportionate blessing. "The liberal soul shall be made fat." "The liberal deviseth liberal things; and by liberal things shall he stand." {ST, March 18, 1886 par. 15} [ST, March 25, 1886 par. 1] March 25, 1886 The Christian Light-Bearer. - By Mrs. E. G. White. - "Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." {ST, March 25, 1886 par. 1} [ST, March 25, 1886 par. 2] "Ye are the light of the world" said Christ to his disciples. As the sun goes forth in the heavens, dispelling the shades of night, and filling the world with brightness, so must the followers of Jesus let their light shine to dispel the moral darkness of a world lying in sin. But they have no light of themselves; it is the light of Heaven which they are to reflect to the world. {ST, March 25, 1886 par. 2} [ST, March 25, 1886 par. 3] "A city that is set on a hill cannot be hid." Our thoughts and purposes are the secret springs of action, and hence determine the character. The purpose formed in the heart need not be expressed in word or deed in order to make it sin, and bring the soul into condemnation. Every thought, feeling, and inclination, though unseen by men, is discerned by the eye of God. But it is only when the evil that has taken root in the heart reaches its fruition in the unlawful word or deed that man can judge the character of his fellow-man. The Christian is Christ's representative. He is to show to the world the transforming power of divine grace. He is a living epistle of the truth of God, known and read of all men. The rule given by Christ by which to determine who are his true followers is, "By their fruits ye shall know them." {ST, March 25, 1886 par. 3} [ST, March 25, 1886 par. 4] Many professed Christians, some even who expound the sacred truths of the Bible, are yet living as though there were no God who can read the innermost recesses of the soul. They forget the dignity and solemnity of their high calling as children of the heavenly King, and their responsibility as "the light of the world." They may not now realize their sinfulness; but when summoned before the great white throne, they will in speechless terror stand condemned. With the eye of the Judge looking upon them, they will not dare to mention the excuses which they now so flippantly urge to shield themselves from the divine requirements. They knew their Master's will, but did it not. {ST, March 25, 1886 par. 4} [ST, March 25, 1886 par. 5] And yet the faults and errors of church members will be no shield for the impenitent in the day of God. Those who would make them such when the claims of God are presented, evince their true character as lovers of sin. They are actuated by the same spirit as their master, whom the Bible declares to be the "accuser of the brethren." The fact that some professed Christians are not what they should be, proves nothing against religion, but only that these persons are not faithful to their profession. Neither does it prove that the church is corrupt. Does she not deal with offending members, and separate from her company those who persist in an evil way? And these persons who point so complacently to the faults of Christians are not consistent. They will make the most of a man's faults while he is a member of the church; but let him be expelled, and they turn about, and sympathize with him, declaring the church to be uncharitable and severe. {ST, March 25, 1886 par. 5} [ST, March 25, 1886 par. 6] "Let your light so shine before men that they may . . . glorify your Father which is in Heaven." The Christian's godly life and holy conversation are a daily testimony against sin and sinners. But he must present Christ, not self. Christ is the great remedy for sin. Our compassionate Redeemer has provided for us the help we need. He is waiting to impute his righteousness to the sincere penitent, and to kindle in his heart such divine love as only our gracious Redeemer can inspire. Then let us who profess to be his witnesses on earth, his ambassadors from the court of Heaven, glorify Him whom we represent, by being faithful to our trust as light-bearers to the world. {ST, March 25, 1886 par. 6} [ST, March 25, 1886 par. 7] Every one who at last secures eternal life will here manifest zeal and devotion in the service of God. He will not desert the post of duty at the approach of trial, hardship, or reproach. He will be a diligent student of the Scriptures, and will follow the light as it shines upon his pathway. When some plain Scriptural requirement is presented, he will not stop to inquire, What will my friends say, if I take my position with the people of God? Knowing his duty, he will do it heartily and fearlessly. Of such true-hearted followers Jesus declares that he is not ashamed to call them brethren. The God of truth will be on their side, and will never forsake them. All apparent losses for Christ's sake will count to them as infinite gain. {ST, March 25, 1886 par. 7} [ST, March 25, 1886 par. 8] Said our Saviour: "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." The word of God, believed and obeyed, exerts a transforming power upon the life and character. Its sublime truths, its pure and holy principles, strengthen the intellect, ennoble the affections, enlighten the understanding. How great the loss which they sustain who neglect this store-house of eternal riches. But the word of God is a discerner of the thoughts and intents of the heart. This is why so many are opposed to the truths which it teaches. They love some indulgence which it condemns, and hence hate the light which reveals their sin. "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." {ST, March 25, 1886 par. 8} [ST, March 25, 1886 par. 9] Many whom the world styles liberal, generous-hearted, noble men, are in the sight of God wicked and corrupt. For God sees not as man sees; his thoughts are not as our thoughts. Men in their self-complacency attempt to gloss over the defects in their lives and characters, and flatter themselves that all is well. But the light of truth would reveal their danger, and strike a death-blow to their self-satisfaction. Then they would see the importance of a holy life, and their own need of Christ as a Saviour. {ST, March 25, 1886 par. 9} [ST, March 25, 1886 par. 10] We have but a brief space in which to prepare for the future life; and all who expect to dwell hereafter with the pure and holy, must here obtain a fitness for such society. Then let the moments heretofore squandered in idleness and folly be henceforth devoted to prayer and the reading of God's word. This discipline every Christian may have, and, rightly improved, it will make him wise unto eternal life. {ST, March 25, 1886 par. 10} [ST, March 25, 1886 par. 11] The mind grows by what it is fed upon. The understanding gradually adapts itself to the subjects which it is required to grasp. If allowed to dwell only on the things of this life, it becomes dwarfed and enfeebled. If absorbed in vanity and folly, it will after a time almost lose the power of growth. To secure strength and vigor, the mind must be tasked; and there is no other means by which this can be so successfully accomplished as by the study of the Holy Scriptures. {ST, March 25, 1886 par. 11} [ST, March 25, 1886 par. 12] The means which God has provided to enable us to resist temptation are the study of his word, and earnest prayer. In his encounter with the prince of darkness in the wilderness of temptation, our Saviour prefaced every answer with the words, "It is written." It was the word of God that vanquished Satan. Those who make that word their study are arming themselves with weapons of divine power against the attacks of the foe. "Thy word," said the psalmist, "have I hid in my heart, that I might not sin against thee." {ST, March 25, 1886 par. 12} [ST, March 25, 1886 par. 13] In his conversation with Nicodemus, Christ explained the nature and importance of true conversion. He solemnly declared, "Except a man be born again,"--unless he receive a new heart, new desires, purposes, and motives, leading to a new life,--"he cannot see the kingdom of God." He is no longer to be a willing subject to the enemy of Christ, to remain in subjection to the power of sin. {ST, March 25, 1886 par. 13} [ST, March 25, 1886 par. 14] Those who have experienced the new birth have but entered upon the Christian life. To such are addressed the words of the apostle, "As ye have received the Lord Jesus Christ, so walk ye in him." In the temptations and trials of life, it is often hard to maintain the patience and gentleness of Christ; but let not those be discouraged who are sorely tried, and who feel that they have not strength enough to cope single-handed with the power of evil. God has promised grace according to our day. By patient endurance we may become strong, by failure we may learn success, and through apparent defeat we may conquer. {ST, March 25, 1886 par. 14} [ST, March 25, 1886 par. 15] All the people of God should become co-laborers with him. None need wait for great opportunities nor ask for extraordinary talents. The ability that God has given them is all that he requires. He would have us each quietly, faithfully do what we can, and leave the result with him. Our daily life may be a light to the world, a living testimony to the power of divine grace; and the influence of that testimony will widen and deepen, so long as we are connected with the God of wisdom and power. {ST, March 25, 1886 par. 15} [ST, March 25, 1886 par. 16] "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." This is the rule of life laid down in the Holy Scriptures. And those who practice it will not love darkness rather than light; but they will come to the "light, that their deeds may be made manifest that they are wrought in God." {ST, March 25, 1886 par. 16} [ST, April 1, 1886 par. 1] April 1, 1886 A Lesson from Noah's Time. - By Mrs. E. G. White. - "As it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot. They did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed." {ST, April 1, 1886 par. 1} [ST, April 1, 1886 par. 2] It is the nature of sin to spread and increase. Since the first sin of Adam, from generation to generation it has spread like a contagious disease. While the world was yet in its infancy, sin became fearful in its proportions. Hatred of God's law, and, as the sure result, hatred of all goodness, became universal. God, who had created man, and given him with an unsparing hand the bounties of his providence, was dishonored by the beings he had created, slighted and despised by the recipients of his gifts. But though sinful man forgot his benevolent Benefactor, God did not forget the creature he had formed. Not only did he send "rain from heaven, and fruitful seasons," filling man's heart with "food and gladness," but he sent him also messages of warning and entreaty. Man's wickedness was fully set before him, and the result of transgressing the divine law. {ST, April 1, 1886 par. 2} [ST, April 1, 1886 par. 3] In the days of Noah, the wickedness of the world became so great that God could no longer bear with it; and he said, "I will destroy man whom I have created, from the face of the earth." But he pitied the race, and in his love provided a refuge for all who would accept it. He gave the message to Noah to be given to the people: "My Spirit shall not always strive with man." Noah was directed to build an ark, and at the same time to preach that God would bring a flood of waters upon the earth to destroy the wicked. Those who would believe the message, and would prepare for that event by repentance and reformation, should find pardon and be saved; but a continued resistance of the entreaties and warnings from God through his servant Noah, would separate them from God, and as a result infinite mercy and love would cease its pleadings. The Spirit of God continued to strive with rebellious man until the time specified had nearly expired, when Noah and his family entered the ark, and the hand of God closed its door. Mercy had stepped from the golden throne, no longer to intercede for the guilty sinner. {ST, April 1, 1886 par. 3} [ST, April 1, 1886 par. 4] All the men of that generation were not in the fullest sense of the term heathen idolaters. Many had a knowledge of God and his law; but they not only rejected the message of the faithful preacher of righteousness themselves, but used all their influence to prevent others from being obedient to God. To every one comes a day of trial and of trust. That generation had their day of opportunity and privilege while Noah was sounding the note of warning of the coming destruction; but they yielded their minds to the control of Satan rather than of God, and he deceived them, as he did our first parents. He set before them darkness and falsehood in the place of light and truth; and they accepted his sophistry and lies, because they were acceptable to them, and in harmony with their corrupt lives, while truth that would have saved them was rejected as a delusion. {ST, April 1, 1886 par. 4} [ST, April 1, 1886 par. 5] Numbers were not on the side of right. The world was arrayed against God's justice and his laws, and Noah was regarded as a fanatic. Satan, when tempting Eve to disobey God, said to her, "Ye shall not surely die." Great men, worldly, honored, and wise men, repeated the same story, "Ye shall not surely die." "The threatenings of God," they said, "are for the purpose of intimidating, and will never be verified. You need not be alarmed. Such an event as the destruction of the world by the God who made it, and the punishment of the beings he has created, will never take place. Be at peace; fear not. Noah is crazy; he is the wildest fanatic." So the people did not humble their hearts before God, but continued their disobedience and wickedness, the same as though God had not spoken to them through his servant. {ST, April 1, 1886 par. 5} [ST, April 1, 1886 par. 6] But Noah stood like a rock amid the tempest. He was surrounded by every species of wickedness and moral corruption; but amid popular contempt and ridicule, amid universal wickedness and disobedience, he distinguished himself by his holy integrity and unwavering faithfulness. While the world around him were disregarding God, and were indulging in all manner of extravagant dissipation which led to violence and crimes of every kind, the faithful preacher of righteousness declared to that generation that a flood of water was to deluge the world because of the unsurpassed wickedness of its inhabitants. He warned them to repent and believe, and find refuge in the ark. {ST, April 1, 1886 par. 6} [ST, April 1, 1886 par. 7] The message of Noah was to him a reality. Amid the scoffs and jeers of the world, he was an unbending witness for God. His meekness and righteousness were in bright contrast to the revolting crimes, intrigue, and violence continually practiced around him. A power attended his words; for it was the voice of God to man through his servant. Connection with God made him strong in the strength of infinite power, while for one hundred and twenty years his solemn warning voice fell upon the ears of the men of that generation in regard to events, which, so far as human wisdom could judge, seemed impossible. Some were deeply convicted, and would have heeded the words of warning; but there were so many to jest and ridicule that they partook of the same spirit, resisted the invitations of mercy, refused to reform, and were soon among the boldest and most defiant scoffers; for none are so reckless, and go to such lengths in sin, as those who have once had light, but have resisted the convicting Spirit of God. Thus while God was working to draw man to himself, man, in his rebellion, was drawing away from God, and continually resisting the pleadings of infinite love. {ST, April 1, 1886 par. 7} [ST, April 1, 1886 par. 8] The world before the flood reasoned that for centuries the laws of nature had been fixed. The recurring seasons had come in their order. The rivers and brooks had never yet passed their boundaries, but had borne their waters safely to the sea. Fixed decrees had kept the waters from overflowing their banks. But these reasoners did not recognize the Hand that had stayed the waters, saying, Thus far shalt thou go, and no farther. {ST, April 1, 1886 par. 8} [ST, April 1, 1886 par. 9] As time passed on without any apparent change in nature, men whose hearts had at times trembled with fear, began to be reassured. They reasoned then as many reason now, that nature was above the God of nature, and that her ways were so fixed that God himself could not change them. Reasoning that if the message of Noah was correct nature would be turned out of her course, they made that message, in the minds of the world, a delusion, a grand deception. They manifested their indifference and contempt of the solemn warning of God by doing just as they had done before the warning had been given. They continued their festivities, their gluttonous feasts, eating and drinking, planting and building, in reference to the advantage they hoped to gain in the far future; and they went to greater lengths in wickedness, and in defiant disregard of God's requirements, to testify that they had no fear of the Almighty before their eyes. {ST, April 1, 1886 par. 9} [ST, April 1, 1886 par. 10] How simple and childlike, amid the unbelief of a scoffing world, was the faith of Noah. His faith was indeed the "substance of things hoped for, the evidence of things not seen." It was a faith that was perfected and made evident by his works. He gave to the world an example of believing just what God said. In accordance with the directions of God, he commenced to construct the ark, an immense boat, on dry ground. Multitudes came from every direction to see this strange sight, and to hear the earnest, fervent words of this singular man, who seemed to believe every word he uttered. Noah was indeed singular. He was one in the world, but not one of the world. He made himself the object of contempt and ridicule by his steadfast adherence to the words of God; yet he obeyed without a questioning doubt. What a marked contrast to the prevailing unbelief and disregard of God's law. {ST, April 1, 1886 par. 10} [ST, April 1, 1886 par. 11] The time of Noah prefigures the present age. Christ tells us that as it was in the time of Noah, so shall it be in the days that immediately precede his appearing in the clouds of heaven. Human nature in our day, uninfluenced by the Spirit of God, is the same as in the age of Noah. And Satan is not asleep; he is as active and vigilant now as he was then. While the voice of God is making itself heard through his servants in warning and entreaties, he is mustering his forces. He engages his host with gigantic energies to make, through his sophistry, cruelties, and oppression, the words of warning of none effect. The people are tested, and the great mass will be found on the side of the great deceiver, and will be overwhelmed in swift and irretrievable destruction. But those that heed the warnings of God, and in their lives bring forth fruits meet for repentance, shall "dwell in the secret place of the Most High;" they "shall abide under the shadow of the Almighty." For them is the promise: "With long life will I satisfy him, and show him my salvation." - {ST, April 1, 1886 par. 11} [ST, April 8, 1886 par. 1] April 8, 1886 The Law of God the Standard of Home Government. - By Mrs. E. G. White. - The work of parents is an important, a solemn work; the duties devolving upon them are great. But if they will study the word of God carefully, they will find in it full instructions, and many precious promises made to them on condition that they perform their work faithfully and well. It exhorts them to bring up their children "in the nurture and admonition of the Lord," and assures them that if they train up their children in the way they should go, when they are old they will not depart from it. Again, the admonition is given concerning the commands of God: "Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." {ST, April 8, 1886 par. 1} [ST, April 8, 1886 par. 2] In order to do this work, parents must themselves become acquainted with the word of God. Instead of spending their time in gossip, or in needless ornamentation of their houses or their persons, they will seek diligently to understand the will of God as revealed to them in his word. And instead of speaking vain words and telling idle tales to their children, they will talk with them upon Bible subjects. That book was not designed for scholars alone. It was written in a plain, simple style to meet the understanding of the common people; and, with proper explanations, a large portion of it can be made intensely interesting and profitable to very small children. {ST, April 8, 1886 par. 2} [ST, April 8, 1886 par. 3] Both parents and children should be under the control of God. There should be no oppression on the part of the parents, and no disobedience on the part of the children. Intelligent reason should take the lines of control. If parents in this age of the world meet the mind of God in the training of their children, a great reformation will be experienced in the character of many. Their habits, their tempers, and their ideas will have to be entirely changed before they can lead their children to obey God. They must first control their own will, and obey the word of God themselves. Instead of scolding, flying into a passion, and then indulging their children, those parents who are conscientiously walking in the way of the Lord will seek by precept and example to educate their children in self-denial and self-control. They will also feel the responsibility of teaching them the truth. With the word of God spread out before them, the parents will show their children the importance of following the teaching of the Bible, and not departing from it under any consideration. {ST, April 8, 1886 par. 3} [ST, April 8, 1886 par. 4] After the death of Moses, Joshua was the leader of Israel. But notwithstanding his national burdens, he could not forget the duties which rested upon him in regard to his own family. He enquires of the people whether they will serve the Lord fully and keep all of his commandments; and then he declares emphatically, "As for me and my house, we will serve the Lord." This should be the language of every father and mother in our day. {ST, April 8, 1886 par. 4} [ST, April 8, 1886 par. 5] Parents have before them the example of Abraham, the father of the faithful. The God of Heaven says: "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment." There will be no betrayal of the truth on his part; there will be no compromise in the matter. He will keep the law of God, he will teach his children to keep it. He will not allow blind affection, which is the veriest cruelty, to control him, neither will he permit his children to become the ruling power in the household. He will see that allegiance is given to the God of Heaven, and that Satan does not gain control over the members of his family. {ST, April 8, 1886 par. 5} [ST, April 8, 1886 par. 6] Not until the parents themselves walk in the law of the Lord with perfect hearts will they be prepared to command their children after them. The Holy One of Israel has made known to us the statutes and laws which are to govern all human intelligences. These precepts, which have been pronounced "holy, just, and good," are to form the standard of action in the home. There can be no departure from them without sin; for they are the foundation of the Christian religion. One of the plainest of these precepts is that which relates to the observance of the Sabbath. "Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt not do any work; thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates." {ST, April 8, 1886 par. 6} [ST, April 8, 1886 par. 7] All through the Bible we find that a careful observance of the Sabbath is repeatedly enjoined, and God has plainly stated that those who knowingly break the Sabbath shall not prosper. He who has given man six days wherein to labor to obtain a livelihood, has reserved only one day to himself; and he looks with indignation upon those who appropriate any portion of this time to their own secular business. There are some who carry their business into the hours of the Sabbath to such an extent that they write business letters, and even collect debts, pay bills, and settle accounts upon the Sabbath. But God's eye is upon them, and although they may appear for a time to prosper, he will surely visit them with judgment. He can by a word scatter faster than they can gather. By fire, by flood, by the tempest or the earthquake, he can cause them to lose all that they have gained by violating the Sabbath. {ST, April 8, 1886 par. 7} [ST, April 8, 1886 par. 8] How blind are the Christian world to their own highest interest! They could see if they would, how the favor of God was removed from his people anciently, and they were left to be overcome by their enemies and to become a scattered and hated people, because they transgressed his commands and violated his Sabbath. The Lord has not changed, neither has he removed the sanctity from his rest-day. {ST, April 8, 1886 par. 8} [ST, April 8, 1886 par. 9] Some who claim to be giving allegiance to the law of Jehovah have even gone so far in Sabbath desecration as to unite in partnership with those who have no respect for the Sabbath. The professed Sabbath-keeper may cease his own labors on the Sabbath, but his partner continues the work. How must angels look upon this partnership, as the Sabbath-observer kneels reverently before God in the house of worship, while those with whom he is united in business continue their labor just the same as on any other day? How does Heaven look upon the noise and confusion, the sound of the mechanic's ax and hammer, which ascends instead of thanksgiving, as if in defiance of his injunctions? Can the Lord regard as guiltless the man who thus unites with transgressors? {ST, April 8, 1886 par. 9} [ST, April 8, 1886 par. 10] Atheism and infidelity prevail in every land. Bold blasphemers stand forth in the earth, the house of God's own building, and deny the existence of the Creator, and challenge the God of Heaven to strike them dead on the spot if their position is wrong. See the societies of infidels everywhere forming to devise means to spread their hellish poisons! See the papists plotting how to suppress the word of God, and to cover up the truth with the rubbish of error! {ST, April 8, 1886 par. 10} [ST, April 8, 1886 par. 11] In view of all these influences which are at work in the world to instill infidel sentiments into the minds of the rising generation, shall those parents who have the light of truth aid in this work? Shall they, by their example, their influence, give the impression to their own children and to the world that it makes little difference whether they obey God in every particular? We all need both sound Bible doctrine and pure heart religion in order that we may represent the truth as it is in Jesus. We need continually to breathe the vitalizing atmosphere of Heaven that we may have spiritual health and strength. The truth of God must be an abiding, active principle in the heart, if we would exert a correct influence over others. It must have a controlling influence upon the conscience and the understanding, and upon the thoughts, and words, and deeds. {ST, April 8, 1886 par. 11} [ST, April 8, 1886 par. 12] There is such a thing as holding the truth in unrighteousness; professing to believe it while our actions are like those of transgressors. Bible truth will be a power in the true believer's life. It will give directness to all his efforts, and a holy purpose to all his labors. Unbelievers frequently argue that those who profess to believe the Bible do not exemplify its teachings in their business relations with their fellowmen. My soul has often been grieved as I have seen those who advocate the law of God failing to carry out its principles in the public and private walks of life. {ST, April 8, 1886 par. 12} [ST, April 8, 1886 par. 13] We have no time now to confer with flesh and blood. No time to study profits and losses, and to cut the sharp corners of truth so that they shall not disturb others. The customs of the world should not be imitated by the people of God. What may seem perfectly proper in unbelievers may not be at all right for those who profess to love God and keep his commandments. The question should not be, What is custom? What will others think and say? but, What has God said in his word? What will the effect of my example be upon the world and upon the members of my own family? {ST, April 8, 1886 par. 13} [ST, April 8, 1886 par. 14] If religion is to influence society, it must first influence the home circle. If children were trained to love and fear God at home, when they go forth into the world they would be prepared to train their own families for God, and thus the principles of truth would become implanted in society, and would exert a telling influence in the world. Religion should not be divorced from home education. May God pity the parents who do not teach their children, by precept and by example, the way of the Lord; for they will have a fearful account to give to the Judge of all the earth for their wicked neglect of duty to their children and to society. They should present to their children the divine warnings against sin, and teach them the importance of implicit obedience. They should show them the danger of joining hands with the world if they ever expect to become children of God. {ST, April 8, 1886 par. 14} [ST, April 8, 1886 par. 15] Many Christian parents fail to command their children after them, and they wonder that their children are perverse, disobedient, unthankful, and unholy. Such parents are under the rebuke of God. They have neglected to bring their children up in the nurture and admonition of the Lord. They have failed to teach them the first lesson in Christianity: "The fear of the Lord is the beginning of wisdom." "Foolishness," says the wise man, "is bound in the heart of a child." The love of folly, the desire to do evil, the hatred of holy things, are some of the difficulties that parents must meet in the home mission field. {ST, April 8, 1886 par. 15} [ST, April 8, 1886 par. 16] There are many, even among those who profess to be Christians, who do not take up their home duties in the fear of the Lord. There is many a prayerless home, and that, too, among those who profess to believe the special truths for this time. The Bible is not brought into the family as the guide of life. The parents not being men and women of prayer, do not train and command their households in the way of God's commandments. That holy standard is set aside because finite man thinks he sees a better way. {ST, April 8, 1886 par. 16} [ST, April 8, 1886 par. 17] In the strength of God, parents must arise and command their households after them. They must learn to repress wrong with a firm hand, yet without impatience or passion. They must not leave the children to guess at what is right; but they must point out the way in unmistakable terms, and teach them to walk therein. Parents should pray much, and should lead the minds of the children up to God and Heaven. A religion of simple faith in the all-atoning sacrifice of Christ, and of implicit obedience of God's moral rule of right, will make the household such a one as Heaven can smile upon. It will be productive of purity and peace; for they are obeying that guide who came from Heaven to earth to lead erring man to the mansions above. {ST, April 8, 1886 par. 17} [ST, April 8, 1886 par. 18] Oh, the sin of parental neglect! How many children are lost to God and become a source of sorrow and distress to their parents, because they are not trained according to God's express directions! What a history the Judgment will reveal of affliction and misery produced by the children of parents who professed to be Christians, but who did not make the word of God their standard, their rule of life. What a record of crimes of every magnitude will then be opened to the view of parents, and traced to their lax discipline. Their children, like Eli's, did wickedly from childhood; but instead of firmly restraining them, they caressed and indulged them. The inborn evil of the natural heart was permitted to grow and strengthen. Even the house of God was not revered. {ST, April 8, 1886 par. 18} [ST, April 8, 1886 par. 19] Eli was a believer in God and in his word; but he did not, like Abraham, "command" his children and his household after him. Let us hear what God says about Eli's neglect: "Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle," The Lord had borne long with Eli. He had been warned and instructed; but, like the parents of today, he had not heeded the warning. But when the Lord took hold of the case, he ceased not till he had made thorough work. He says: "When I begin, I will also make an end. For I have told Eli that I will judge his house forever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not." {ST, April 8, 1886 par. 19} [ST, April 8, 1886 par. 20] Here the neglect of Eli is brought plainly before every father and mother in the land. As the result of his unsanctified affection, or his unwillingness to do a disagreeable duty, he reaped a harvest of iniquity in his perverse sons. Both the parent who permitted the wickedness and the children who practiced it, were guilty before God, and he would accept no sacrifice or offering for their transgression. There are many lessons in the Bible calculated to impress fathers and mothers with the sin of neglecting their duty to their children; and yet how silent are the voices of the teachers in Israel on these important subjects! Parents allow the defects in their children to pass uncorrected, until the curse of God rests upon both their children and themselves. Like Eli, they do not show decision in repressing the first appearance of evil. {ST, April 8, 1886 par. 20} [ST, April 8, 1886 par. 21] In what striking contrast do the cases of Eli and Abraham stand! The example of one is given that parents may shun a similar course; the example of the other is given for parents to imitate. The characteristics of each stand out sharp and distinct. Each was doing a work the result of which would not only be seen in his own life, but would reach down to future generations, to his children, and to his children's children. The influence that a person exerts in his own family is that which testifies of the genuineness of his religious experience. Neglectful and unfaithful there, he will be unfaithful everywhere. Home religion, home training, is what is now most needed. The future of society is indexed by the youth of today. Basel, Switzerland, March 4, 1886. {ST, April 8, 1886 par. 21} [ST, April 15, 1886 par. 1] April 15, 1886 The Character of the Law of God. - By Mrs. E. G. White. - David says: "The law of the Lord is perfect." "Concerning thy testimonies, I have known of old that thou hast founded them forever." And Paul testifies: "The law is holy, and the commandment holy, and just, and good." {ST, April 15, 1886 par. 1} [ST, April 15, 1886 par. 2] As the Supreme Ruler of the universe, God has ordained laws for the government not only of all living beings, but of all the operations of nature. Everything, whether great or small, animate or inanimate, is under fixed laws which cannot be disregarded. There are no exceptions to this rule; for nothing that the divine hand has made has been forgotten by the divine mind. But while everything in nature is governed by natural law, man alone, as an intelligent being, capable of understanding its requirements, is amenable to moral law. To man alone, the crowning work of his creation, God has given a conscience to realize the sacred claims of the divine law, and a heart capable of loving it as holy, just, and good; and of man prompt and perfect obedience is required. Yet God does not compel him to obey; he is left a free moral agent. {ST, April 15, 1886 par. 2} [ST, April 15, 1886 par. 3] The subject of man's personal responsibility is understood by but few; and yet it is a matter of the greatest importance. We may each obey and live, or we may transgress God's law, defy his authority, and receive the punishment that is meet. Then to every soul the question comes home with force, Shall I obey the voice from Heaven, the ten words spoken from Sinai, or shall I go with the multitude who trample on that fiery law? To those who love God it will be the highest delight to keep his commandments, and to do those things that are pleasing in his sight. But the natural heart hates the law of God, and wars against its holy claims. Men shut their souls from the divine light, refusing to walk in it as it shines upon them. They sacrifice purity of heart, the favor of God, and their hope of Heaven, for selfish gratification or worldly gain. {ST, April 15, 1886 par. 3} [ST, April 15, 1886 par. 4] Says the psalmist, "The law of the Lord is perfect." How wonderful in its simplicity, its comprehensiveness and perfection, is the law of Jehovah! It is so brief that we can easily commit every precept to memory, and yet so far-reaching as to express the whole will of God, and to take cognizance, not only of the outward actions, but of the thoughts and intents, the desires and emotions, of the heart. Human laws cannot do this. They can deal with the outward actions only. A man may be a transgressor, and yet conceal his misdeeds from human eyes; he may be a criminal,--a thief, a murderer, or an adulterer,--but so long as he is not discovered, the law cannot condemn him as guilty. The law of God takes note of the jealousy, envy, hatred, malignity, revenge, lust, and ambition that surge through the soul, but have not found expression in outward action, because the opportunity, not the will, has been wanting. And these sinful emotions will be brought into the account in the day when "God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." {ST, April 15, 1886 par. 4} [ST, April 15, 1886 par. 5] The law of God is simple, and easily understood. There are men who proudly boast that they believe only what they can understand, forgetting that there are mysteries in human life and in the manifestation of God's power in the works of nature,--mysteries which the deepest philosophy, the most extensive research, is powerless to explain. But there is no mystery in the law of God. All can comprehend the great truths which it embodies. The feeblest intellect can grasp these rules; the most ignorant can regulate the life, and form the character after the divine standard. {ST, April 15, 1886 par. 5} [ST, April 15, 1886 par. 6] If the children of men would, to the best of their ability, obey this law, they would gain strength of mind and power of discernment to comprehend still more of God's purposes and plans. And this advancement would be continued, not only during the present life, but during eternal ages; for however far we may advance in the knowledge of God's wisdom and power, there is always an infinity beyond. {ST, April 15, 1886 par. 6} [ST, April 15, 1886 par. 7] The divine law requires us to love God supremely and our neighbor as ourselves. Without the exercise of this love, the highest profession of faith is mere hypocrisy. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments," says Christ, "hang all the law and the prophets." {ST, April 15, 1886 par. 7} [ST, April 15, 1886 par. 8] The law demands perfect obedience. "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." Not one of those ten precepts can be broken without disloyalty to the God of Heaven. The least deviation from its requirements, by neglect or willful transgression, is sin, and every sin exposes the sinner to the wrath of God. Obedience was the only condition upon which ancient Israel was to receive the fulfillment of the promises which made them the highly favored people of God; and obedience to that law will bring as great blessings to individuals and nations now as it would have brought to the Hebrews. {ST, April 15, 1886 par. 8} [ST, April 15, 1886 par. 9] Obedience to the law is essential, not only to our salvation, but to our own happiness and the happiness of all with whom we are connected. "Great peace have they which love thy law; and nothing shall offend them," says the inspired word. Yet finite man will present to the people this holy, just, and good law, this law of liberty, which the Creator himself has adapted to the wants of man, as a yoke of bondage, a yoke which no man can bear. But it is the sinner who regards the law as a grievous yoke; it is the transgressor that can see no beauty in its precepts. For the carnal mind "is not subject to the law of God, neither indeed can be." {ST, April 15, 1886 par. 9} [ST, April 15, 1886 par. 10] "By the law is the knowledge of sin:" for "sin is the transgression of the law." It is through the law that men are convicted of sin; and they must feel themselves sinners, exposed to the wrath of God, before they will realize their need of a Saviour. Satan is continually at work to lessen man's estimate of the grievous character of sin. And those who trample the law of God under their feet are doing the work of the great deceiver; for they are rejecting the only rule by which they can define sin, and bring it home to the conscience of the transgressor. {ST, April 15, 1886 par. 10} [ST, April 15, 1886 par. 11] The law of God reaches to those secret purposes, which, though they may be sinful, are often passed over lightly, but which are in reality the basis and the test of character. It is the mirror into which the sinner is to look if he would have a correct knowledge of his moral character. And when he sees himself condemned by that great standard of righteousness, his next move must be to repent of his sins, and seek forgiveness through Christ. Failing to do this, many try to break the mirror which reveals their defects, to make void the law which points out the blemishes in their life and character. {ST, April 15, 1886 par. 11} [ST, April 15, 1886 par. 12] We are living in an age of great wickedness. Multitudes are enslaved by sinful customs and evil habits, and the fetters that bind them are difficult to break. Iniquity, like a flood, is deluding ï¼»delugingï¼½ the earth. Crimes almost too fearful to be mentioned, are of daily occurrence. And yet men professing to be watchmen on the walls of Zion will teach that the law was designed for the Jews only, and passed away with the glorious privileges that ushered in the gospel age. Is there not a relation between the prevailing lawlessness and crime, and the fact that ministers and people hold and teach that the law is no longer of binding force? {ST, April 15, 1886 par. 12} [ST, April 15, 1886 par. 13] The condemning power of the law of God extends, not only to the things we do, but to the things we do not do. We are not to justify ourselves in omitting to do the things that God requires. We must not only cease to do evil, but we must learn to do well. God has given us powers to be exercised in good works; and if these powers are not put to use, we shall certainly be set down as wicked and slothful servants. We may not have committed grievous sins; such offenses may not stand registered against us in the book of God; but the fact that our deeds are not recorded as pure, good, elevated, and noble, showing that we have not improved our intrusted talents, places us under condemnation. {ST, April 15, 1886 par. 13} [ST, April 15, 1886 par. 14] The law of God existed before man was created. It was adapted to the condition of holy beings; even angels were governed by it. After the fall, the principles of righteousness were unchanged. Nothing was taken from the law; not one of its holy precepts could be improved. And as it has existed from the beginning, so will it continue to exist throughout the ceaseless ages of eternity. "Concerning thy testimonies," says the psalmist, "I have known of old that thou hast founded them forever." {ST, April 15, 1886 par. 14} [ST, April 15, 1886 par. 15] By this law, which governs angels, which demands purity in the most secret thoughts, desires, and dispositions, and which "shall stand fast forever," all the world is to be judged in the rapidly approaching day of God. Transgressors may flatter themselves that the Most High does not know, that the Almighty does not consider; he will not always bear with them. Soon they will receive the reward of their doings, the death that is the wages of sin; while the righteous nation, that have kept the law, will be ushered through the pearly gates of the celestial city, and will be crowned with immortal life and joy in the presence of God and the Lamb. {ST, April 15, 1886 par. 15} [ST, April 22, 1886 par. 1] April 22, 1886 - The Law in the Patriarchal Age. - By Mrs. E. G. White. - When Adam and Eve were created, and placed in their Eden home, they had a knowledge of the law that was to govern them. Its precepts were imprinted on their hearts by Jehovah himself, and they were acquainted with its claims upon them. When they transgressed that law, fell from that state of happy innocence, and became sinners in the sight of God, the dark future of the fallen race was not relieved by a single ray of hope. Because of the transgression of the divine law, paradise was lost to man, the curse was pronounced upon the earth, and the reign of death commenced. {ST, April 22, 1886 par. 1} [ST, April 22, 1886 par. 2] But Heaven pitied man, and the plan of salvation was devised. When the curse was pronounced upon the race, in connection with the curse there was given the promise of pardon through a Saviour who was to come. This promise was the star of hope that lighted up the gloom, that, like the pall of death, hung over the future of man, and of the world which was given him as his dominion. The gospel was first preached to Adam and Eve in Eden. They sincerely repented of their guilt, believed the promise of God, and were saved from utter ruin. {ST, April 22, 1886 par. 2} [ST, April 22, 1886 par. 3] Those who lived before the flood were favored in receiving instruction from Adam, who had conversed with God and angels in Eden. He lived nearly a thousand years, and by his teachings, and his example of humble obedience, he exalted the law of God. He sought to turn his posterity from transgression to a life of obedience and faith in a promised Saviour; but he found from sad experience that it was easier to open the flood gates of sin and woe upon the world, than to resist and press back the tide of moral wretchedness that was pressing in upon mankind in consequence of his transgression. {ST, April 22, 1886 par. 3} [ST, April 22, 1886 par. 4] Enoch also was a preacher of righteousness, and sought to turn men from their evil ways. For three hundred years he walked with God, giving to the world the example of a pure and spotless life, one which was in marked contrast with the lives of the men of that self-willed and perverse generation, who openly disregarded God's holy law, and boasted of their freedom from its restraints. But his testimony and his example were alike unheeded; because men loved sin better than holiness. Enoch served God with singleness of heart; and the Lord communicated to him his will, and through holy vision revealed to him the great events connected with Christ's second appearing. And then this favored servant of the Lord was borne to Heaven by angels without seeing death. {ST, April 22, 1886 par. 4} [ST, April 22, 1886 par. 5] At length the wickedness of man became so great that God could no longer bear with it; and he made known to Noah that because of the continual transgressions of his law, he would destroy man, whom he had created, by a flood of water which he would bring upon the earth. Noah and his family were obedient to the divine law, and for their loyalty to the God of Heaven they were saved from the destruction that overwhelmed the ungodly world around them. Thus the Lord preserved to himself a people in whose hearts was his law. {ST, April 22, 1886 par. 5} [ST, April 22, 1886 par. 6] Noah warned the people. He believed that the threatened punishment would come upon the world, and he made every effort to turn that sinful generation from transgression to obedience. But he was unsuccessful. Only his own family at last received his message. {ST, April 22, 1886 par. 6} [ST, April 22, 1886 par. 7] The terrible judgments of God in the destruction of the antediluvians should be a sufficient warning to all who have since lived upon the earth, that God will surely punish those who disregard his law. But the human heart is prone to evil; and as people multiplied upon the earth after the flood, they soon became bold in their transgressions. Idolatry existed, and increased to a fearful extent, until finally the Lord left the hardened transgressors to follow their evil ways, while he chose Abraham, and made him the depositary of his law for future generations. {ST, April 22, 1886 par. 7} [ST, April 22, 1886 par. 8] Abraham was called out from an idolatrous family, and was appointed of God to preserve his truth amid the prevailing and increasing corruptions of that idolatrous age. The Lord appeared to Abraham, and said: "I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly." "And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee." {ST, April 22, 1886 par. 8} [ST, April 22, 1886 par. 9] The Lord communicated his will to Abraham, and gave him a distinct knowledge of the requirements of the moral law, and of the salvation that would be accomplished through himself. It was a high honor to which Abraham was called, that of being the father of the people who for centuries were the guardians and preservers of the truth of God for the world,--of that people through whom all the nations of the earth should be blessed in the advent of the promised Messiah. But He who called the patriarch judged him worthy. This is the testimony of God concerning his chosen servant, as it stands registered on the sacred page: "Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." And again: "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment." {ST, April 22, 1886 par. 9} [ST, April 22, 1886 par. 10] It is God that speaks. He who understands the thoughts afar off, and places the right estimate upon men, says, "I know him." There will be on the part of Abraham no betraying of the truth for selfish purposes. He will keep the law, and deal justly and righteously; for he knows that he must answer to God for his conduct. And he will not only fear the Lord himself, but he will cultivate religion in his home. He will instruct his family in righteousness; the law of his God will be the rule in his household. Would that this testimony could be borne of all who in this day have the knowledge of the way of the Lord, and profess to walk in it. {ST, April 22, 1886 par. 10} [ST, April 22, 1886 par. 11] God conferred upon his faithful servant special honor and blessings. Through vision, and through the angels that walked and talked with him as friend with friend, he was made acquainted with the purposes as well as with the will of God. When judgments were about to be visited upon Sodom, the fact was not hidden from Abraham. "The Lord said, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" And at the request of Abraham, he would have spared that wicked city, had even ten righteous persons been found in it. {ST, April 22, 1886 par. 11} [ST, April 22, 1886 par. 12] The blessings upon the patriarch Abraham are repeated to Isaac in these words: "And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." {ST, April 22, 1886 par. 12} [ST, April 22, 1886 par. 13] God gave to Abraham and to his seed the rite of circumcision as a token that he had separated them from all other nations as his peculiar treasure. By this sign, they solemnly agreed to fulfill the terms of the covenant made with Abraham and repeated to Isaac and Jacob. But the descendants of Abraham departed from the worship of the true God, and transgressed his law. They mingled with the nations who had no knowledge or fear of God before their eyes, and gradually imitated their customs and manners, until God's anger was kindled against them, and he permitted them to have their own way and follow the devices of their own corrupt hearts. {ST, April 22, 1886 par. 13} [ST, April 22, 1886 par. 14] God revealed to Abraham that his posterity would become bondmen to an idolatrous nation. But when they humbled themselves before God, and acknowledged his dealings, and cried unto him earnestly for deliverance from the oppressive yoke of the Egyptians, their cries and their promises to be obedient reached Heaven. Their prayers were answered in a most wonderful manner, and Israel was brought forth from Egypt, and the covenant made with their fathers was renewed to them. {ST, April 22, 1886 par. 14} [ST, April 22, 1886 par. 15] Thus was the knowledge of the law of God preserved through successive generations from Adam to Noah, from Noah to Abraham, and from Abraham to Moses. - {ST, April 22, 1886 par. 15} [ST, May 6, 1886 par. 1] May 6, 1886 The Law Given to Israel. - By Mrs. E. G. White. - When the Lord was about to deliver his people from Egyptian bondage, he selected Moses as their leader. Moses was learned in all the knowledge of the Egyptians, and was a skilled and mighty warrior. He had also been fitted for his duties by long years of quiet meditation and communion with God in the wilderness of Horeb. Through Moses the Lord wrought many signs and wonders in the land of Egypt. He brought his people out of the house of bondage "by a mighty hand, and by a stretched out arm, and by great terrors," even parting the waters of the Red Sea to make a way for them. {ST, May 6, 1886 par. 1} [ST, May 6, 1886 par. 2] At length they came to the wilderness of Sinai, and camped before the mount; and there, in the most solemn manner, the Lord made a covenant with them. Moses was called up into the mountain, and given this message for the people: "Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; . . . and ye shall be unto me a kingdom of priests, and a holy nation." Moses returned to the camp, and laid before the people all the words that the Lord had commanded him to utter; and they answered together, and said, "All that the Lord hath spoken we will do." {ST, May 6, 1886 par. 2} [ST, May 6, 1886 par. 3] The Lord then graciously condescended to come down upon Mount Sinai, not to give a new law, but to speak with an audible voice, in the hearing of all the people, the law which had been from the beginning the foundation of his government. He would not permit even angels to communicate these sacred precepts to men, nor did he trust them to the memory of a people who were prone to forget his requirements. He would remove all possibility of misunderstanding, of mingling any tradition with the ten commandments of the moral law, or of confusing the divine requirements with the practices of men; and to do this, he not only spoke the ten words of the moral law in the hearing of all Israel, but he wrote them with his own finger upon tables of stone. {ST, May 6, 1886 par. 3} [ST, May 6, 1886 par. 4] The Lord made the occasion of speaking his law a scene of awful grandeur and sublimity, in accordance with its exalted character. The people were to be impressed that everything connected with the service of God must be regarded with the greatest reverence. They were required to sanctify themselves and wash their clothes, and "be ready against the third day," when the Lord would "come down in the sight of all the people upon Mount Sinai." Bounds were set about the mountain that was so soon to be honored with the divine presence; and it was commanded that if so much as a beast touched the mountain it should be stoned or thrust through with a dart. {ST, May 6, 1886 par. 4} [ST, May 6, 1886 par. 5] The third day came; and there were "thunders and lightnings, and a thick cloud upon the mount." "And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." The glory of the Lord was like a devouring fire on the top of the mount in the sight of the assembled multitudes. So terrible were the tokens of Jehovah's presence that the hosts of Israel shook with fear, and fell upon their faces before the Lord. Even Moses exclaimed, "I exceedingly fear and quake." {ST, May 6, 1886 par. 5} [ST, May 6, 1886 par. 6] Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law. The people of Israel were overwhelmed with terror. The awful power of God's utterances seemed more than their trembling hearts could bear. They entreated Moses: "Speak thou with us, and we will hear; but let not God speak with us, lest we die." For as God's great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt in the sight of a pure and holy God. {ST, May 6, 1886 par. 6} [ST, May 6, 1886 par. 7] Speaking out of the thick darkness that enshrouded him, as he stood upon the mount surrounded by a retinue of angels, the Lord made known his law. Moses, describing the scene, says: "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them." Thus were the sacred precepts of the decalogue spoken amid thunder and flame, and with a wonderful display of the power and majesty of the great Lawgiver. God accompanied the proclamation of his law with these exhibitions of his power and glory, that his people might never forget the scene, and that they might be impressed with profound veneration for the Author of the law, the Creator of the heavens and the earth. He would also show to all men the sacredness, the importance, and the permanence of his law. {ST, May 6, 1886 par. 7} [ST, May 6, 1886 par. 8] The law of ten precepts was by no means given exclusively to the Hebrews, but God highly honored them by making them the depositaries of his law for future generations. Those who trample upon God's authority, and show contempt for the law given in such grandeur at Sinai, virtually despise and set at naught the Lawgiver. For that law is Heaven's great standard of right, with which we are to compare our lives and characters. Because the law points out our sins and declares our guilt, we are not to trample it under our feet, nor to turn away when our characters stand revealed in all their moral deformity. But we are called upon to exercise repentance toward God, and faith toward our Lord Jesus Christ. We must be doers of the word, and not hearers only. The heart, the seat of the affections, must be transformed; the moral nature must be renewed by grace. {ST, May 6, 1886 par. 8} [ST, May 6, 1886 par. 9] It is a precious truth that the only one who can give peace to the weary, sin-sick soul is the originator of the law the sinner has violated. Christ knows the enormity of man's guilt; and for this reason he came to earth to open a way by which man may be released from the bondage of sin, and render acceptable obedience to the divine law. Thus may we become a chosen generation, a royal priesthood, a holy nation, a peculiar people, to show forth the praises of Him who hath called us out of darkness into his marvelous light. {ST, May 6, 1886 par. 9} [ST, May 6, 1886 par. 10] But He who so freely pardons and receives the penitent sinner, will by no means justify those who remain willfully and persistently disobedient. The children of Israel, who had transgressed the first and second commandments, were charged not to be seen near the mount when God was about to descend to write the law a second time upon tables of stone, lest they should be consumed by the burning glory of his presence. And when Moses returned to the camp after spending forty days in the mount, communing with his Maker, they could not even look upon his face for the glory of his countenance. Even Aaron shrank from him in terror. How much less can transgressors look upon the Son of God when he shall appear in the clouds of heaven, in the glory of his Father, surrounded by all the angelic host, to execute judgment upon all who have disregarded the commandments of God, and have trodden under foot the blood of Christ. - {ST, May 6, 1886 par. 10} [ST, May 13, 1886 par. 1] May 13, 1886 Israel and the Law. - By Mrs. E. G. White. - The Lord gave the Israelites evidences of his presence with them, that they might know that he was leading them, and that they might fear his name and obey his voice. Great and radical changes were to be wrought in the lives of these demoralized people, upon whose characters, habits, and appetites, servitude and the idolatrous associations of Egypt had left their mark. God was lifting them to a higher moral level by giving them a knowledge of himself through the manifestations of divine power seen in his dealings with them, and an acquaintance with his will as expressed in the laws given for their government. {ST, May 13, 1886 par. 1} [ST, May 13, 1886 par. 2] Moses, who under the divine direction was leading the children of Israel through to the promised land, understood the character and value of the law of God. He assured the people that no other nation had such wise, righteous, and merciful rules as had been given to the Hebrews. "Behold," he says, "I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people." {ST, May 13, 1886 par. 2} [ST, May 13, 1886 par. 3] Moses called their attention to the "day that thou stoodest before the Lord thy God in Horeb." "And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments." And he challenged the Hebrew host: "What nation is there so great, who hath God so nigh unto them as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?" {ST, May 13, 1886 par. 3} [ST, May 13, 1886 par. 4] When Moses was about to relinquish the position that he had so long held as the visible leader of the hosts of Israel, he rehearsed in the hearing of the people the dealings of God with them and the rules and regulations he had given them. He endeavored to impress upon their minds the importance of obeying the law of God, and urged them to make its sacred precepts the rule of their daily life. As children of God, they should be willing to suffer any inconvenience, rather than to break one of his commandments. Such a course would be more pleasing to him than mere professions of loyalty or words of praise. {ST, May 13, 1886 par. 4} [ST, May 13, 1886 par. 5] Obedience to God would preserve harmony between man and man and between man and his Maker, and would cause Israel to be regarded as a wise and understanding people. And in the path of obedience alone was there safety for them either as individuals or as a nation; for nothing but obedience would secure the divine favor, and insure to them happiness and prosperity in the land to which they were going. God had plainly stated this to them. If they did not keep his commandments, he would not--he could not--fulfill the rich promises which were given them on condition of obedience. {ST, May 13, 1886 par. 5} [ST, May 13, 1886 par. 6] Israel was highly honored of God, and the surrounding nations looked upon them with wonder and admiration. Their laws and discipline, when compared with the laws of other nations, seemed, even to their enemies, in every way superior to their own. And Moses, as their visible leader and lawgiver, appears on the page of history as superior in wisdom and integrity to all the sovereigns and statesmen of earth; yet Moses ever recognizes that he is the servant of God, speaking and acting according to divine direction. He claims no credit for himself, but points the people to God as the source of power and wisdom. {ST, May 13, 1886 par. 6} [ST, May 13, 1886 par. 7] When the law was given to Israel, the Sabbath was made specially prominent. It had been instituted in Eden as a memorial of God's creative work. After he had wrought six days, God rested on the seventh; and he blessed and sanctified that day, setting it apart as a day of rest and worship for mankind. And at Sinai he commanded: "Remember the Sabbath day, to keep it holy." "In it thou shalt not do any work." Man was to rest from his labor, and as he should look upon the earth beneath, and the heavens above, his thoughts were to be directed toward Him who brought all these wonderful and beautiful things into existence; and his heart was to be filled with love and reverence to his Maker, as he should behold the tangible proofs of his infinite wisdom and goodness. {ST, May 13, 1886 par. 7} [ST, May 13, 1886 par. 8] The Sabbath was placed in the decalogue as the seal of the living God, pointing out the Law-giver, and making known his right to rule. It was a sign between God and his people, a test of their loyalty to him. Moses was commanded to say to them from the Lord: "Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you." And when some of the people went out on the Sabbath to gather manna, the Lord asked, "How long refuse ye to keep my commandments and my laws?" {ST, May 13, 1886 par. 8} [ST, May 13, 1886 par. 9] Particular directions were given in regard to the manner of observing the Sabbath. All unnecessary work was strictly forbidden, and the day before the Sabbath was made a day of preparation, that everything might be in readiness for its sacred hours. "This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will bake today, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning." {ST, May 13, 1886 par. 9} [ST, May 13, 1886 par. 10] The Israelites were not in any case to do their own work on the Sabbath. The divine direction was, "Six days thou shalt work, but on the seventh day thou shalt rest. In earing time and in harvest thou shalt rest." In the busiest seasons of the year, when their fruits and grains were to be secured, they were not to trespass on holy time. They were to remember that their temporal blessings came from the bountiful hand of their Creator, and he could increase or diminish them according to their faithfulness or unfaithfulness in his service. {ST, May 13, 1886 par. 10} [ST, May 13, 1886 par. 11] The Lord places a high estimate upon his Sabbath. Through his prophet he has promised: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." {ST, May 13, 1886 par. 11} [ST, May 13, 1886 par. 12] God is merciful. His requirements are reasonable, in accordance with the goodness and benevolence of his character. He claims the Sabbath as his own, and will not let his blessing rest upon those who disregard his holy day; yet the Sabbath institution was designed as a blessing to mankind. Man was not made to fit the Sabbath; the Sabbath was made after his creation, to meet the necessities of his nature. The Sabbath should stand before the people in its moral power, answering its original design--to keep in remembrance the living God, the Creator of the heavens and the earth. But the Sabbath has been treated with great disrespect. Men have dared to detract from its dignity; they have ventured to remove the sanctity placed upon it by the Creator himself. {ST, May 13, 1886 par. 12} [ST, May 13, 1886 par. 13] Temporal affairs must come under divine restrictions. The Sabbath is not to be moulded to meet men's business arrangements, but business affairs are to be arranged to meet God's great standard of righteousness. But the god of this world has confused the minds of many on this subject. They need to come into the divine presence, and listen to the voice of the great I AM. {ST, May 13, 1886 par. 13} [ST, May 13, 1886 par. 14] With God there is no respect of persons. Those who fear him and work righteousness are precious in his sight; but he requires his people to show their allegiance by strict obedience to all the precepts of the moral law, the Sabbath commandment with the rest. God is jealous of his honor, and let men beware how they remove one jot or tittle of that law that he spoke with his own voice and wrote with his own finger upon tables of stone, and that he has pronounced holy, just, and good. - {ST, May 13, 1886 par. 14} [ST, May 20, 1886 par. 1] May 20, 1886 A Sabbath Reform Needed. - By Mrs. E. G. White. - As long as the children of Israel obeyed God, they were prosperous; but when they departed from him in disobeying his law, they brought upon themselves humiliation and distress. They were made to realize that their defense was of God, and that when his protection was withdrawn they were feeble, exposed to the ravages of their enemies. But though they were carried away into captivity, the eye of God was upon them; for they were to preserve the knowledge of his law until the promised Messiah should come. {ST, May 20, 1886 par. 1} [ST, May 20, 1886 par. 2] One of the principal ways in which the Jews departed from God was in the desecration of the Sabbath. The heathen around them disregarded God's holy day, and through association with these idolatrous neighbors many had been led to imitate their example. Some not only traded with heathen merchants on the Sabbath day, but tried to overcome the scruples of their more conscientious countrymen, and lead them into the sin of Sabbath-breaking. Thus to a great extent the sacredness of the Sabbath was destroyed. {ST, May 20, 1886 par. 2} [ST, May 20, 1886 par. 3] At this time Nehemiah was God's chosen instrument to effect a reformation among his people, and to deliver them from the oppression of their enemies. The circumstances were discouraging; but Nehemiah was a man of courage and fidelity. He caused the people to be instructed in the law they had broken. Precept by precept it was carefully explained, that all might fully understand the will of God. {ST, May 20, 1886 par. 3} [ST, May 20, 1886 par. 4] The Jews acknowledged that their deplorable condition was the result of their transgressions; and in a general assembly, the Levites, as the representatives of the people, confessed the goodness of God in his dealings with them, and their ingratitude and sins as a nation. Having suffered punishment for their sins, and acknowledged the justice of God in his dealings with them, the Israelites covenanted to obey his law. And that it might be a sure covenant, and preserved in a permanent form, it was written out; and the priests, the Levites, and the princes "sealed unto it." They had a clear understanding of the claims of God and of the character of sin; and with those who had real principle, to see and understand was to act. {ST, May 20, 1886 par. 4} [ST, May 20, 1886 par. 5] The church of today has followed in the steps of the Jews of old setting aside the commandments of God. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. {ST, May 20, 1886 par. 5} [ST, May 20, 1886 par. 6] We need Nehemiahs now, faithful men who shall arouse the people to see how far they are from God through their transgressions. Said the psalmist, "It is time for thee, Lord, to work; for they have made void thy law." These words are as applicable at the present time as they were in the days of the psalmist. The whole Christian world should search the Scriptures for themselves; for the law of God is made void by the teaching in the pulpits. The papal power has thought to change the law by instituting a Sabbath for the world and the Christian church; and this spurious Sabbath is exalted and revered, while the Sabbath of Jehovah is trampled beneath unholy feet. But will the Lord degrade his law to meet the standard of men? Will he accept a man made institution in place of the Sabbath which he has sanctified and blessed? No; the convenience or profit of men is not to interfere with the claims of God, for he is a jealous God. He does not alter his precepts to gratify the desires of the ambitious or the covetous. "Thus saith the Lord" is sufficient to settle all controversy. {ST, May 20, 1886 par. 6} [ST, May 20, 1886 par. 7] He who instituted the Sabbath has never changed it to another day. He rested on a definite day, and blessed and sanctified a definite day, and he requires the human family to observe that definite day. The position that God blessed and sanctified a seventh part of time, and no day in particular, is a deception. By this means many have become so confused that they regard God's holy rest-day as possessing no special sacredness. Because the world do so, they feel at liberty to set the Bible Sabbath aside, and select one that suits their own convenience; and ministers of the gospel assure their congregations that this course is right. {ST, May 20, 1886 par. 7} [ST, May 20, 1886 par. 8] There is need of a Sabbath reform among those who profess to observe God's holy rest-day. Many seek to please themselves rather than to honor God. Some discuss business matters and lay plans on the Sabbath; and God looks upon this in the same light as though they engaged in the actual transaction of business. Others enter into partnership with men who have no respect for the Sabbath. If, for the sake of gain, a Sabbath-keeper allows the business in which he has an interest to be carried on the Sabbath by his unbelieving partner, he is equally guilty with the unbeliever; and it is his duty to dissolve the relation, however much he may lose by so doing. He should not allow men in his employ, paid by his money, to work on the Sabbath. Men may think they cannot afford to obey God in their business affairs; but they cannot afford to disobey him. He will not allow carelessness in the observance of the Sabbath to pass unpunished. If we would enjoy his blessing, the Sabbath must be kept holy. {ST, May 20, 1886 par. 8} [ST, May 20, 1886 par. 9] Divine mercy has directed that the sick and suffering be cared for; the labor required to make them comfortable is a work of necessity, and no violation of the Sabbath. But all unnecessary work should be avoided. Many carelessly put off until the beginning of the Sabbath little things that should have been done on the day of preparation. This should not be. Any work that is neglected until the commencement of holy time, should remain undone until the Sabbath is past. This course might help the memory of these thoughtless ones, and make them more careful to do their own work on the six working days. {ST, May 20, 1886 par. 9} [ST, May 20, 1886 par. 10] To keep the Sabbath holy, we should not even allow our minds to dwell upon things of a worldly character. Yet it is not necessary that we shut ourselves away from nature, and deprive ourselves of the free, invigorating air of heaven. The Sabbath was made to be a blessing to man, by calling his mind from secular labor to contemplate the goodness and glory of God. It is necessary that the people of God assemble statedly for his worship, to interchange thoughts in regard to the truths of his word, and to devote a portion of time to prayer. But these seasons, even upon the Sabbath, should not be made tedious by their length and lack of interest. During a portion of the day, all should have an opportunity to be out-of-doors. {ST, May 20, 1886 par. 10} [ST, May 20, 1886 par. 11] Parents, why not make use of the precious lessons God has given you in the book of nature to give your children a correct idea of his character? Go and sit with them in the groves or bright sunshine, and give their restless minds something to feed upon by conversing with them on the wonderful works of God. Call their attention to the tokens of God's love to man as seen in his creative works, and their young minds will be attracted and interested, and their hearts will be inspired with love and reverence. {ST, May 20, 1886 par. 11} [ST, May 20, 1886 par. 12] All who love God should do what they can to make the Sabbath a delight, holy and honorable. They cannot do this by seeking their own pleasure in sinful, forbidden amusements. But by exalting the Sabbath in the family, it may be made the most interesting day in the week, so that its weekly return will be hailed with joy by every member of the family. In no better way can parents exalt and honor the Sabbath than by devising means to impart proper instruction to their children and to interest them in spiritual things, giving them correct views of the character of God and what he requires of them in order to attain to eternal life. Parents, make the Sabbath a delight, that your children may look forward to it, and have a welcome for it in their hearts. Thus will God be honored in the home. {ST, May 20, 1886 par. 12} [ST, May 20, 1886 par. 13] When Nehemiah moved out as a reformer and deliverer in Israel, he was actuated by love to God and anxiety for the prosperity of his people. His heart was in the work he had undertaken; and his hope, his energy, his enthusiasm, his determination of character, were contagious, and inspired others with the same courage and lofty purpose that animated him. Each man became a Nehemiah in his own sphere, and helped to make stronger the hand and heart of his neighbor; and soon feebleness was succeeded by strength and courage. {ST, May 20, 1886 par. 13} [ST, May 20, 1886 par. 14] Here is a lesson for ministers and others who are laboring for the salvation of souls. Christian laborers should manifest the same zeal and earnestness that characterized Nehemiah. If ministers are inactive and irresolute, destitute of godly zeal, what can be expected of those to whom they minister? In some instances they may rise above the moral level of their teachers, but not often. But when ministers broaden their plans, and show that they are in earnest, the people will respond to their efforts; and disunited, dispirited workers will become united, strong, hopeful, and eager. {ST, May 20, 1886 par. 14} [ST, May 20, 1886 par. 15] It is a sin to be heedless, purposeless, and indifferent in any work in which we may engage, but especially in the work of God. Every enterprise connected with his cause should be carried forward with energy, thought, and earnest prayer. Faithful standard-bearers for God and his truth are wanted, and many are ready to respond to the call. As these see the iniquity and violence that exist in consequence of making void the law of God, they will see greater reason than ever to reverence that law, and will highly prize its righteous, restraining influences. Contempt and reviling increase their love for the precepts of Jehovah. With David they will say: "I love thy commandments above gold; yea, above fine gold." - {ST, May 20, 1886 par. 15} [ST, June 3, 1886 par. 1] June 3, 1886 The Permanence of Truth. - By Mrs. E. G. White. - During all the wanderings of the children of Israel in the wilderness, Jesus, who was equal with the Father, was their leader and guide. Enshrouded in a pillar of cloud by day and a pillar of fire by night, his presence was ever with them. There were symbols and shadowy types pointing to a Saviour to come; there was also a present Saviour, who gave commands directly to Moses for the children of Israel, and who was set forth before them as the only channel of blessings. The sacrificial system was designed to typify the Saviour, who was to become the perfect offering for sinful man. {ST, June 3, 1886 par. 1} [ST, June 3, 1886 par. 2] In the Jewish age, all the revealings of God to his people, everything relating to his worship, was closely connected with the sanctuary,--with the tabernacle in the wilderness, and afterward with the temple. Here God was worshiped; here the sacrificial offerings were presented before him. Here was the breastplate of the high priest, set with precious stones, from which messages from Jehovah were received. Here, in the holy of holies, overshadowed by the wings of cherubim, dwelt the perpetual token of the presence of the Holy One, the Creator of the heavens and the earth. Here was the ark of the covenant, containing the tables of the law,--the ark which was to Israel the symbol of the divine presence, and the pledge of victory in battle. Idols could not stand before the sacred ark of God, and death was the penalty of a rash, irreverent touch or the glance of curiosity. {ST, June 3, 1886 par. 2} [ST, June 3, 1886 par. 3] All through the pages of sacred history, where the dealings of God with his chosen people are recorded, there are burning traces of the great I AM. Never has he given to the sons of men more open manifestations of his power and glory than when he alone was acknowledged as Israel's ruler, and gave the law to his people. Here was a scepter swayed by no human hand; and the stately goings forth of Israel's invisible King were unspeakably grand and awful. {ST, June 3, 1886 par. 3} [ST, June 3, 1886 par. 4] Truly this was a wonderful dispensation, and those who speak derisively of the old Jewish law and the Dark Ages, should remember that they are treading on holy ground. While we rejoice today that our Saviour has appeared on earth, and that the offering for sin typified in the ceremonial law has become a reality, we are not excusable in harboring feelings of disrespect for that period when Christ himself was the leader of his people. Those who do this may not know what they are doing; but they are showing themselves ignorant both of the Scriptures and of the power of God. They show that they need divine enlightenment, a more intelligent knowledge of God and his word. {ST, June 3, 1886 par. 4} [ST, June 3, 1886 par. 5] The Christ typified in the rites and ceremonies of the Jewish law is the very same Christ that is revealed in the gospel. The clouds that enshrouded his divine form have rolled back; the mists and shades have disappeared; and Jesus, the world's Redeemer, stands revealed. He came just as the prophecies foretold that he would come. In his life and death, type met antitype, and the rites and ceremonies of the Jewish church found their fulfillment. He appeared among men, not as the Messiah that the Jews expected,--a king coming in power and glory to conquer their enemies and to exalt their favored nation, but as a man of sorrows and acquainted with grief. He, the Majesty of Heaven, condescended to be our friend, our counselor, our guide, our perfect pattern, as well as our redeemer. "He was wounded for our transgressions; he was bruised for our iniquities. The chastisement of our peace was upon him; and with his stripes we are healed." {ST, June 3, 1886 par. 5} [ST, June 3, 1886 par. 6] God's work is the same in all time, although there are different degrees of development, and different manifestations of his power to meet the wants of man in the different ages. Commencing with the fall, down through the patriarchal and Jewish ages, even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. Noah, Abraham, Isaac, Jacob, and Moses understood the gospel through Christ; they looked for the salvation of the race through man's substitute and surety. These holy men of old held communion with the Saviour who was to come to our world in human flesh; and some of them talked with Christ and heavenly angels face to face, as a man talks with his friend. {ST, June 3, 1886 par. 6} [ST, June 3, 1886 par. 7] Through the sacred record, we may hold converse with the patriarchs, and listen to Moses as he legislates for Israel. We hear to the warnings of the prophets as they look down through the ages, and reveal scenes that are to take place even down to the close of time. And as we see the events which they have foretold transpiring just as they predicted, we are brought into closer sympathy with these men of God, who spake as they were moved by the Holy Ghost. {ST, June 3, 1886 par. 7} [ST, June 3, 1886 par. 8] As time rolls on, and new truths are revealed, light is thrown on that which has been known from the beginning; we see new beauty and force in the inspired word, and we study its sacred pages with a deeper and more absorbing interest. We see the significance of the Jewish economy, and the character and purposes of God are made manifest in his dealings with his chosen people. How grand was the arrangement of God to preserve the knowledge of himself, and of his law, which is the foundation of his government in Heaven and upon earth. Although darkness covered the earth, and gross darkness the people, the Lord would not leave himself without a witness. {ST, June 3, 1886 par. 8} [ST, June 3, 1886 par. 9] In the solemn service of the temple, the grand truths were typified which were to be revealed through successive generations. The cloud of incense bore upward the prayer of the contrite heart. The bleeding victim on the altar of sacrifice testified of a Redeemer to come, and from the holy of holies the visible token of the divine presence shone forth. Thus through age after age of idolatry and apostasy, the star of hope was kept shining in the darkened moral heavens, until the time came for the advent of the promised Messiah. Now, Christ, the true sacrifice, has shed his blood for the remission of sins, and is presenting it before the Father in our behalf. But the increased light that shines upon our pathway should not tempt us to despise the beginning. Every additional ray of light that we receive gives us a clearer and more distinct understanding of the plan of redemption, which is the working out of the divine will in the salvation of man. {ST, June 3, 1886 par. 9} [ST, June 3, 1886 par. 10] God made man in his own image. He laid the foundations of the earth, and dressed it in the garb of beauty; he created all the wonders of the land and the sea. And he requires man to reverence his commandments, which were spoken amid such displays of divine power and majesty, and to obey them without questioning the feasibility or convenience of such obedience. The example of Adam and Eve should be a sufficient warning to us against any disobedience of the divine law. Their sin in listening to the specious temptations of the enemy, brought guilt and sorrow upon the world, and, had it not been for the goodness and mercy of God, would have plunged the race into hopeless despair. {ST, June 3, 1886 par. 10} [ST, June 3, 1886 par. 11] Let none for a moment deceive themselves with the thought that their sin will not bring its merited punishment. Their transgressions will be visited with the rod, because they have had the light, but have walked directly contrary to it. God will not more lightly pass over any violation of his law now than in the day when he pronounced judgment against Adam. The Saviour of the world raises his voice in protest against those who regard the law of God with carelessness and indifference. Said he: "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven." {ST, June 3, 1886 par. 11} [ST, June 3, 1886 par. 12] It is the grossest presumption for mortal man to venture upon a compromise with the Almighty, in order to secure his own temporal interests. "I, the Lord thy God, am a jealous God," is thundered from Sinai; and we may not disregard that voice because the words were spoken more than three thousand years ago, and were addressed to the lineal descendants of Abraham. The Lord requires willing sacrifice. No partial obedience, no divided interest, is accepted by Him who declares that the iniquities of the fathers shall be visited upon the children to the third and fourth generation of them that hate him, and that he will show mercy unto thousands of them that love him and keep his commandments. {ST, June 3, 1886 par. 12} [ST, June 3, 1886 par. 13] There is nothing in the word of God to be thrown aside; there is nothing in the plan of redemption that is unimportant or that may be lightly disregarded. The Bible gives us an account of the dealings of God with man from the creation to the coming of the Son of man in the clouds of heaven; it carries us even farther in the future, and opens before us the glories of the city of God, and the beauty and perfection of the earth made new, the saints' secure abode. But although the long line of events extends through so many centuries, and new and important truths are from time to time developed, that which was truth in the beginning is the truth still. The increased light of the present day does not contradict or make of none effect the dimmer light of the past. {ST, June 3, 1886 par. 13} [ST, June 3, 1886 par. 14] All the truths of revelation are of value to us; and in contemplating things of eternal interest, we shall gain true perceptions of the character of God. The cultivation of reverence for him will affect the daily life. The entire character will be elevated and transformed. The soul will be brought into harmony with Heaven. The believer will become Christ-like, and will finally obtain an abundant entrance into the city of God. - {ST, June 3, 1886 par. 14} [ST, June 10, 1886 par. 1] June 10, 1886 Value of Bible Study. - By Mrs. E. G. White. - Said Christ: "Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me." No one can neglect the word of God, and yet attain to Christian perfection. But by carefully searching that word, we become acquainted with the divine Model; and in order to imitate the Pattern, it must be frequently and closely inspected. {ST, June 10, 1886 par. 1} [ST, June 10, 1886 par. 2] As we study the life of Christ, we discover in ourselves defects of character; our unlikeness to him is so great that we cannot be his followers without a very great change in our life. Still we study, with a desire to be like our great Exemplar; we catch the looks, the spirit, of our beloved Master. By beholding, by "looking unto Jesus, the author and finisher of our faith," we become changed into the same image. We cannot imitate the life of Christ while we are looking away from him; we must do it by dwelling upon and talking of him, by seeking to refine the taste and elevate the character, by trying through earnest, persevering effort, through faith and love, to approach the perfect Pattern. The attention being fixed upon Christ, his image, pure and spotless, becomes enshrined in the heart as "the chiefest among ten thousand and the one altogether lovely." Even unconsciously we imitate that with which we are familiar; and by gaining a knowledge of Christ, of his words, his habits, his lessons of instruction, and by imitating the virtues of the character we have so closely studied, we become imbued with the spirit of the Master, which we have so much admired. {ST, June 10, 1886 par. 2} [ST, June 10, 1886 par. 3] Those who know the blessedness of a union with God should not fail to exemplify the life of Christ in their daily conversation, in pure and virtuous characters. By doing good, by being courteous and beneficent, they adorn the Christian doctrine, and show that the truth of heavenly origin beautifies the character and ennobles the life. Christ's followers are "living epistles, known and read of all men." Their daily lives recommend the truth of God to those who have been prejudiced against it by nominal professors, who have a form of godliness, while their lives testify that they know nothing of its sanctifying power. {ST, June 10, 1886 par. 3} [ST, June 10, 1886 par. 4] The word of God has been sadly neglected, instead of being appreciated as it should have been. This book, revealing the will of God to man, deserves to be held in the highest esteem; for it gives instruction of inestimable value to all classes. Its teachings are so plain that even the humblest and most ignorant can understand them, and learn to so order their conversation and be so circumspect in deportment as to bring no dishonor or reproach upon the cause of their Redeemer. If they have living faith in God, they will not by their inconsistencies furnish occasion to bring the truth into disrepute when it should be a savor of life unto life. {ST, June 10, 1886 par. 4} [ST, June 10, 1886 par. 5] The truths of God's word, received into the heart, have an animating power; and those who will frame any excuse for neglecting to become acquainted with the Scriptures will neglect the claims of God in many respects. The character will be deformed, the words and acts a reproach to the truth. {ST, June 10, 1886 par. 5} [ST, June 10, 1886 par. 6] The injunction of our Saviour to search the Scriptures should be religiously regarded by every man, women, and child who professes his name. The student in the Sabbath-school should feel as thoroughly in earnest to become intelligent in the knowledge of the Scriptures as to excel in the study of the sciences. If either is neglected, it should be the lessons of the six days. Teachers in the Sabbath-school have a missionary work given them; it is to teach the Scriptures, not, parrot-like, to repeat over that which they have taken no pains to understand. "They are they which testify of me"--the Redeemer, him in whom our hopes of eternal life are centered. If teachers are not imbued with a spirit of truth, and care not for the knowledge of what is revealed in the word of God, how can they present the truth in an attractive light to those under their charge? The prayer of Christ for his disciples was, "Sanctify them through thy truth; thy word is truth." If we are to be sanctified through a knowledge of the truth found in the word of God, we must have an intelligent knowledge of that word. We must search the Scriptures, not merely rush through a chapter and repeat it, taking no pains to understand it, but we must dig for the jewels of truth, which will enrich the mind, and fortify the soul against the wiles of the arch-deceiver. {ST, June 10, 1886 par. 6} [ST, June 10, 1886 par. 7] Parents plead trifling excuses for not interesting themselves in the Bible lessons with their children, and they fail to become conversant with the Scriptures. Fathers excuse themselves from disciplining their own minds. They do not seek first the kingdom of God and his righteousness, but exalt the temporal above the spiritual and eternal. This forgetfulness of God and his word is the example they give their children, which moulds their minds after the worldly standard, and not after the exalted standard erected by Christ. Mothers, too, are unfaithful to their trust. The inward adorning of the mind and the culture of the soul are neglected as though inferior to the adornment of the apparel. Their own minds and the minds of their children are starved in order to follow custom and fashion. {ST, June 10, 1886 par. 7} [ST, June 10, 1886 par. 8] Fathers and mothers, take up your long-neglected duties. Search the Scriptures yourselves; assist your children in the study of the sacred word. Make diligent work because of past neglect. Do not send the children away by themselves to study the Bible; but read it with them, teach them in a simple manner what you know, and keep in the school of Christ as diligent students yourselves. {ST, June 10, 1886 par. 8} [ST, June 10, 1886 par. 9] Jesus, the greatest teacher the world has ever seen, recognized the value of the Holy Scriptures, and expounded them to his disciples. After his resurrection, he drew near to two of them as they were on the way to Emmaus, talking, as they went, of the disappointed hopes occasioned by the death of the beloved Master. They told him of the prophet mighty in word and deed who had been taken by wicked hands and crucified. And now it was the third day, and strange reports had been brought to their ears that Jesus had risen, and had been seen by Mary and certain of the disciples. Jesus said to them, "O fools, and slow of heart to believe all that the prophets have spoken; ought not Christ to have suffered these things, and to enter into his glory?" And beginning at Moses and the prophets, "he expounded unto them in all the Scriptures the things concerning himself." {ST, June 10, 1886 par. 9} [ST, June 10, 1886 par. 10] Jesus reproved the disciples for not being acquainted with the scriptures that testified of the Messiah. Had they been familiar with the Scriptures, their faith would have been sustained in the hour of trial, and their hope would have remained unshaken; for the treatment Christ would receive at the hands of those he came to save was plainly stated in the prophecies. The disciples were astonished that they had not recognized Jesus at once, as soon as he spoke with them by the way, and that they had failed to remember the scriptures which he had brought to their mind. They had lost sight of the divine word; but when the things spoken by the prophets were brought to their remembrance, faith revived, and hope again sprang up in their hearts. And when he was parted from them, they said one to another, "Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?" {ST, June 10, 1886 par. 10} [ST, June 10, 1886 par. 11] The apostle tells us: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." If Christians would earnestly search the Scriptures, more hearts would burn with the vivid truths therein revealed. Their hopes would brighten as they dwell upon the precious promises strewn like pearls all through the sacred writings. In contemplating the history of the patriarchs, the prophets, the men who loved and feared God and who walked with him,--in dwelling upon the virtue and piety of these holy men of old,--the spirit which inspired them would kindle a flame of love and holy fervor in the hearts of those who would be like them in character. - {ST, June 10, 1886 par. 11} [ST, June 17, 1886 par. 1] June 17, 1886 The True Standard of Christian Excellence. - By Mrs. E. G. White. - "As He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy." {ST, June 17, 1886 par. 1} [ST, June 17, 1886 par. 2] "Be ye therefore perfect, even as your Father which is in Heaven is perfect." {ST, June 17, 1886 par. 2} [ST, June 17, 1886 par. 3] It is the design of God that improvement shall be the life-work of all his people, and that in all their aims they shall be guided and controlled by Christian principle and correct experience. But many fail to understand the true object of life; and under the influence of cherished errors, they sacrifice all there is of life that is really valuable. The true man is one who is willing to sacrifice his own interest for the good of others, and who forgets himself in ministering to their happiness. Intellect is a mightier force than wealth or physical power. If sanctified and controlled by the Spirit of God, it can exert a powerful influence for good. Yet intellect alone does not make the man, according to the divine standard. When made a minister of vice, great intellect is a curse to the possessor and to all within its influence. {ST, June 17, 1886 par. 3} [ST, June 17, 1886 par. 4] One's claim to a true manhood must be determined by the use of the powers which God has given him. Lord Byron had rare intellectual gifts; but he was not a man, according to God's standard. He was an agent of Satan. His passions were fierce and uncontrollable. He was sowing seed through his life which ripened into a harvest of corruption. His life-work lowered the standard of virtue. This man was one of the world's distinguished men; still the Lord acknowledged him only as one who had abused his God-given talents. Many others whom God endowed with giant minds, and whom the world called great men, rallied under the banner of Satan, and used the gifts of God for the perversion of truth and the destruction of the souls of men. Nero was acknowledged by the world as a great man; but did God regard him as such? No! he was not connected by living faith to the great heart of humanity. He and others like him in the world ate, and drank, and slept, as men of the world; but they were Satanic in their cruelty. Wherever went these monsters in human form, bloodshed and destruction marked their pathway. They were lauded while living, but when they were buried, the world rejoiced. In contrast with the lives of such men, is that of Martin Luther. He was not born a prince. He wore no royal crown. From a cloistered cell his voice was heard, and his influence felt. He had a noble, generous heart, as well as a vigorous intellect, and all his powers were exercised for the good of humanity. He stood bravely for truth and right, and breasted the world's opposition to benefit his fellow-men. {ST, June 17, 1886 par. 4} [ST, June 17, 1886 par. 5] That which will bless humanity is spiritual life. If the man is in harmony with God, he will depend continually upon him for strength. "Be ye therefore perfect, even as your Father which is in Heaven is perfect." It should be our life-work to press forward continually toward the perfection of Christian character, ever striving for conformity to the will of God, remembering that the efforts begun upon earth will continue throughout eternity. God has set before the human family an elevated standard, and he who is true to his God-given manhood, will not only promote the happiness of his fellow-creatures in this life, but will aid them to secure an eternal reward in the life to come. {ST, June 17, 1886 par. 5} [ST, June 17, 1886 par. 6] Nor should any duty be regarded as small and unimportant. It is difficult for human beings to give attention to lesser matters while the mind is engaged in business of greater importance. But should not this union exist? Man formed in the image of his Maker should unite the larger responsibilities with the smaller. He may be engrossed with occupations of overwhelming importance, and neglect the instruction which his children need. These duties may be looked upon as the lesser duties of life, when in reality they lie at the very foundation of society. Happiness of families and churches depends upon home influences. Eternal interests depend upon the proper discharge of the duties of this life. The world is not so much in need of great minds, as of good men who will be a blessing in their homes. {ST, June 17, 1886 par. 6} [ST, June 17, 1886 par. 7] The members of the human family are entitled to the name of men and women only when they employ their talents, in every possible way, for the good of others. The life of Christ is before us as a pattern, and it is when ministering, like angels of mercy, to the wants of others that man is closely allied to God. It is the nature of Christianity to make happy families and happy members of society. Discord, selfishness, and strife will be put away from every one who possesses the Spirit of Christ. {ST, June 17, 1886 par. 7} [ST, June 17, 1886 par. 8] Those who are partakers of Christ's love have no right to think that there is a limit to their influence and work in trying to benefit humanity. Christ did not become weary in his efforts to save fallen men; and our work is to be continuous and persevering. We shall find work to do until the Master shall bid us lay our armor at his feet; and we must wait and watch, submissive to God's will, ready and willing to respond to every call of duty. {ST, June 17, 1886 par. 8} [ST, June 17, 1886 par. 9] Angels are engaged night and day in the service of God, for the uplifting of man in accordance with the plan of salvation. Man is required to love God supremely, that is, with all his might, mind, and strength, and his neighbor as himself. This he cannot possibly do unless he shall deny himself. Said Christ. "If any man will come after me, let him deny himself, and take up his cross, and follow me." {ST, June 17, 1886 par. 9} [ST, June 17, 1886 par. 10] To deny self means to rule the spirit when passion is seeking for the mastery; to resist the temptation to censure and to speak fault-finding words; to have patience with the child that is dull, and whose conduct is grievous and trying; to stand at the post of duty when others may fail; to lift responsibilities wherever and whenever duty requires it, not for applause, not for policy, but for the sake of the Master, who has given each of his followers a work to be done with unwavering fidelity; when one might praise himself, to keep silent and let other lips praise him. Self-denial is to do good to others when inclination would lead us to serve and please ourselves. Although our fellow-men may never appreciate our efforts, we are to work on. {ST, June 17, 1886 par. 10} [ST, June 17, 1886 par. 11] Fellow-Christians, search carefully, and see whether the work of God is indeed the rule of your life. Do you take Christ with you when you leave the closet of prayer? Does your religion stand guard at the door of your lips? Is your heart drawn out in sympathy and love for others outside of your own family? Are you diligently seeking a clearer understanding of Scripture truth, that you may let your light shine forth to others? These questions you may answer to your own souls. Let your speech be seasoned with grace, and your demeanor show Christian elevation. "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." Ever remember that the moral nature needs to be braced with constant watchfulness and prayer. As long as you look to Christ, you are safe; but the moment you trust to yourself, you lose your hold upon God, and are in great peril. {ST, June 17, 1886 par. 11} [ST, June 17, 1886 par. 12] Many limit the divine Providence, and divorce mercy and love from his character. They urge that the greatness and majesty of God would forbid him to interest himself in the concerns of the weakest of his creatures. But from the lips of Jesus we have the assurance: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows." - {ST, June 17, 1886 par. 12} [ST, June 24, 1886 par. 1] June 24, 1886 Acceptable Worship. - By Mrs. E. G. White. - Through the psalmist God declares, "Whoso offereth praise glorifieth me." Much of the public worship of God consists of praise and prayer, and every follower of Christ should engage in this worship. There is also the preaching service, conducted by those whose work it is to instruct the congregation in the word of God. Although all are not called to minister in word and doctrine, they need not be cold and responseless listeners. When the word of God was spoken to the Hebrews anciently, the Lord said to Moses, "And let all the people say, Amen." This response, in the fervor of their souls, was required as evidence that they understood the word spoken and were interested in it. {ST, June 24, 1886 par. 1} [ST, June 24, 1886 par. 2] When the ark of God was brought into the city of David and a psalm of joy and triumph was chanted, all the people said, Amen. And David felt that he was fully repaid for his labor and anxiety by this cheerful, universal response from the people. {ST, June 24, 1886 par. 2} [ST, June 24, 1886 par. 3] There is too much formality in the church. Souls are perishing for light and knowledge. We should be so connected with the Source of light that we can be channels of light to the world. The Lord would have his ministers who preach the word energized by his Holy Spirit. And the people who hear should not sit in drowsy indifference or stare vacantly about, making no response to what is said. The spirit of the world has paralyzed the spirituality of such, and they are not awake to the precious theme of redemption. The truth of God's word is spoken to leaden ears, and hard, unimpressible hearts. The impression given the unbeliever by these professed Christians is anything but favorable for the religion of Christ. They show zeal and ambition when engaged in the business of the world, but things of eternal importance do not engross the mind, and interest them as do worldly things. The voice of God through his messengers is a pleasant song; but its sacred warnings, reproofs, and encouragements are all unheeded. Eternal and sacred things are placed upon a level with common things, and the Holy Spirit is grieved. Said Christ, "Take heed, therefore, how ye hear." Those are spiritually dead who profess to worship God while the heart is not in the work. There should be a hearty, wide-awake church to encourage and uphold the hands of the ministers of Jesus Christ. {ST, June 24, 1886 par. 3} [ST, June 24, 1886 par. 4] Those who profess to be guided by the word of God may be familiar with the evidences of their faith, and yet be like the pretentious fig-tree, which flaunted its foliage in the face of the world, but, when searched by the Master, was found destitute of fruit. Fruitful Christians are connected with Heaven, and intelligent in the things of God. The truth and the love of God is their meditation. They have feasted upon the word of life, and when they hear it spoken from the desk, they can say, as did the two disciples who were traveling to Emmaus when Christ explained to them the prophecies concerning himself, "Did not our heart burn within us while he talked with us by the way, and while he opened to us the Scriptures?" {ST, June 24, 1886 par. 4} [ST, June 24, 1886 par. 5] All who are connected with the light will let their light shine to the world, and will, in their testimonies, praise God, to whom their hearts will flow forth in gratitude. Those who have a vital union with Christ will rejoice in the assurance of his love. Nothing of the world can make them sad when Jesus makes them glad by his presence. Walking in the light, they will never disgrace their profession or bring reproach upon the cause of Christ. It is the privilege of every child of God to store his mind with divine truth, and the more he does this, the more vigor and clearness of mind he will have to fathom the deep things of God. He will be more and more earnest and vigorous as the principles of the truth are carried out in his daily life. {ST, June 24, 1886 par. 5} [ST, June 24, 1886 par. 6] We should all be workers together with God. No idlers are acknowledged as his servants. The members of the church should individually feel that the life and prosperity of the church is affected by their course of action. Those in the church who have sufficient talent to engage in any of the various vocations of life, such as teaching, building, manufacturing, and farming, will generally be prepared to labor for the upbuilding of the church by serving on committees or as teachers in the Sabbath-schools, engaging in missionary labor, or filling the different offices connected with the church. {ST, June 24, 1886 par. 6} [ST, June 24, 1886 par. 7] God requires that the first, the best, and the most useful talents shall be employed to carry forward his work upon the earth. The same zeal and energy, tact and order, which are exercised in counting-rooms, shops, and in the fine arts, should be brought into the religious life and exercised in the work of God. All are responsible for the talents given them of God to use to his glory. He calls for them to come up to the help of the Lord against the mighty. {ST, June 24, 1886 par. 7} [ST, June 24, 1886 par. 8] Many will give money because it costs less self-denial and self-sacrifice than to give themselves. Some say: My business claims all my time. So numerous are my engagements and so pressing their demands, I cannot give my time." Of what avail is means without agents to use it? Ministers cannot do a tithe of the work necessary to be done at this time to save souls and preserve the vitality of the church. {ST, June 24, 1886 par. 8} [ST, June 24, 1886 par. 9] What revelations will be made in the day of God, when each individual will see his life as God sees it! What opportunities lost to save souls! How many precious hours wasted in following inclination instead of discharging duties! How much greater advancement might have been made in the knowledge of the truth! How much talent that was given of God for wise improvement, to be spent in his service, has been buried in the cares and allurements of this world! How much strength and courage might have been given to the individual members of the church, had they dedicated to God their talents and used them to his service and glory. And how many souls might have been saved, had they been wise, and sought first the kingdom of God and his righteousness. {ST, June 24, 1886 par. 9} [ST, June 24, 1886 par. 10] What can we say to arouse those who profess to be the followers of Christ, to a sense of the solemn responsibilities resting upon them? Is there no voice that shall arouse them to work while the day lasts? Our divine Master gave his life for a ruined world? Who will deny self, and make some sacrifice to save souls for whom he died? {ST, June 24, 1886 par. 10} [ST, June 24, 1886 par. 11] In every act of life Christians should seek to represent Christ,--seek to make his service appear attractive. Let none make religion repulsive by groans and sighs and a relation of their trials, their self-denials, and sacrifices. Do not give the lie to your profession of faith by impatience, fretfulness, and repining. Let the graces of the Spirit be manifested in kindness, meekness, forbearance, cheerfulness, and love. Let it be seen that the love of Christ is an abiding motive; that your religion is not a dress to be put off and on to suit circumstances, but a principle, calm, steady, unvarying. Alas that pride, unbelief, and selfishness, like a foul cancer, are eating our vital godliness from the heart of many a professed Christian! When judged according to their works, how many will learn, too late, that their religion was but a glittering cheat, unacknowledged by Jesus Christ. {ST, June 24, 1886 par. 11} [ST, June 24, 1886 par. 12] Love to Jesus will be seen, will be felt. It cannot be hidden. It exerts a wondrous power. It makes the timid bold, the slothful diligent, the ignorant wise. It makes the stammering tongue eloquent, and rouses the dormant intellect into new life and vigor. It makes the desponding hopeful, the gloomy joyous. Love to Christ will lead its possessor to accept responsibilities for his sake, and to bear them in his strength. Love to Christ will not be dismayed by tribulation, nor turned aside from duty by reproaches. The soul that is not imbued with this love for Jesus is none of his. {ST, June 24, 1886 par. 12} [ST, June 24, 1886 par. 13] Peace in Christ is of more value than all the treasures of earth. Let us seek the Lord with all our heart, let us learn of Christ to be meek and lowly, that we may find rest of soul. Let us arouse our dormant energies, and become active, earnest, fervent. The very example and deportment, as well as the words, of the Christian should be such as to awaken in the sinner a desire to come to the Fountain of life. {ST, June 24, 1886 par. 13} [ST, June 24, 1886 par. 14] Then let us open our hearts to the bright beams of the Sun of Righteousness. Let us work cheerfully, joyfully, in the service of our Master. Let us praise him, not only by our words in the congregation of his saints, but by a well ordered life and godly conversation,--a life of active, noble Christian effort. Let us give diligence to make our calling and election sure, remembering that we shall triumph at last, if we do not become weary in well-doing. {ST, June 24, 1886 par. 14} [ST, July 1, 1886 par. 1] July 1, 1886 Importance of Home Training. - By Mrs. E. G. White. - In the words, "That our sons may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace," the psalmist sums up the results of careful home training. It should be the object of every parent to secure to his children a well-balanced, symmetrical character. And this is a work of no small magnitude and importance, but one that will require earnest thought and prayer, no less than patient, persevering effort. A right foundation must be laid, a framework, strong and firm, erected, and then day by day the work of building, polishing, perfecting, must go forward. {ST, July 1, 1886 par. 1} [ST, July 1, 1886 par. 2] Parents, your own home is the first field in which you are called to labor. The precious plants in the home garden demand your first care. To you it is appointed to watch for souls as they that must give account. Carefully consider your work, its nature, its bearing, and its results. Line upon line, precept upon precept, here a little and there a little, you must instruct, warn, and counsel, ever remembering that your looks, words, and actions have a direct bearing upon the future course of your dear ones. Your work is not to paint a form of beauty upon canvas, or to chisel it from marble, but to impress upon a human soul the image of the Divine. {ST, July 1, 1886 par. 2} [ST, July 1, 1886 par. 3] Did mothers but realize the importance of their mission, they would be much in secret prayer, presenting their children to Jesus, imploring his blessing upon them, and pleading for wisdom to discharge aright their sacred duties. Let the mother improve every opportunity to mould and fashion the disposition and habits of her children. Let her watch carefully the development of character, repressing traits that are too prominent, encouraging those that are deficient. {ST, July 1, 1886 par. 3} [ST, July 1, 1886 par. 4] Mothers, will you not dispense with useless, unimportant labor for that which must perish with the using? Will you not seek to draw near to God, that his wisdom may guide and his grace assist you, in a work which will be as enduring as eternity? Aim to make your children perfect in character. Remember that such only can see God. {ST, July 1, 1886 par. 4} [ST, July 1, 1886 par. 5] I speak the more freely and earnestly, because I know that many parents are neglecting their God-given work. They are themselves far from purity and holiness, and they do not see the defects of their children as they would if their own eyes were beholding and admiring the perfection of Christ's character. {ST, July 1, 1886 par. 5} [ST, July 1, 1886 par. 6] Parents, for Christ's sake, for the sake of your children, seek to conform your own lives to the divine standard. Set a pure and noble example before your precious charge. Let nothing come in between you and your God. Be earnest, be patient and persevering, instant in season, and out of season. Give your children intellectual culture, and moral training. Let their young hearts be fortified with firm, pure principles. Teach them to exert every faculty of mind and body. While you have the opportunity, lay the foundation for a noble manhood and womanhood, and your labor will be rewarded a thousand fold. {ST, July 1, 1886 par. 6} [ST, July 1, 1886 par. 7] You must make the Bible your guide, if you would bring up your children in the nurture and admonition of the Lord. Let the life and character of Christ be presented as the pattern for them to copy. If they err, read to them what the Lord has said concerning similar sins. There is need of constant care and diligence in this work. One wrong trait tolerated by parents, uncorrected by teachers, may cause the character to become deformed and unbalanced. Teach the children that they must have a new heart; that new tastes must be created, new motives inspired. They must have help from Christ; they must become acquainted with the character of God as revealed in his word. {ST, July 1, 1886 par. 7} [ST, July 1, 1886 par. 8] Family prayer receives too little attention. In many cases, the morning and evening worship is little more than a mere form, a dull monotonous repetition of set phrases in which the spirit of gratitude or the sense of need finds no expression. The Lord accepts not such service. But the petitions of a humble heart and contrite spirit he will not despise. The opening of our hearts to our Heavenly Father, the acknowledgment of our entire dependence the expression of our wants, the homage of grateful love,-- this is true prayer. When we come pleading the merits of Christ's blood, and trusting with implicit faith his promises, we shall secure the blessing of the Lord. {ST, July 1, 1886 par. 8} [ST, July 1, 1886 par. 9] Redeem the precious hours worse than wasted in talking of your troubles, or gossiping over the faults of others. Seek earnestly to God for help, and you will become strong in his strength. You may have Christ as a guest in your home. Be not satisfied merely to bear the name of Christ. Be in truth followers of Jesus. Let your hearts be warmed with his love. Make him your friend, your helper, your counselor. {ST, July 1, 1886 par. 9} [ST, July 1, 1886 par. 10] The most valuable rules for social and family intercourse, are to be found in the Bible. There is not only the best and purest standard of morality, but the most valuable code of politeness. Our Saviour's sermon on the mount contains instruction of priceless worth to old and young. It should be often read in the family circle, and its precious teachings exemplified in the daily life. The golden rule, "Whatsoever ye would that men should do to you, do ye even so to them," as well as the apostolic injunction, "In honor preferring one another," should be made the law of the family. Those who cherish the spirit of Christ will manifest politeness at home, a spirit of benevolence even in little things. They will be constantly seeking to make all around them happy, forgetting self in their kind attentions to others. This is the fruit which grows upon the Christian tree. {ST, July 1, 1886 par. 10} [ST, July 1, 1886 par. 11] Few realize the influence of the little things of life upon the development of character. Mothers, cease to spend your time and strength for that which is merely attractive to the eye, but which does not minister to comfort or real happiness, and you will cut off a large share of the cares and worries that make you nervous and irritable, impolite and unchristian. The precious moments heretofore given to needless labor should be devoted to beautifying the souls of your children, teaching them how they may obtain the inward adorning, that meek and quiet spirit which God accounts of great price. {ST, July 1, 1886 par. 11} [ST, July 1, 1886 par. 12] If real politeness were practiced by all the followers of Christ, if obedience to the golden rule were made one of the corner-stones of Christian character, we would see fewer church-trials, less hardness and animosity between brethren. There would be no harsh, thoughtless words, no strife for the highest place. God's people will be tested. Every one will be exposed to the fierce fire of trial and temptation. If we would not be consumed as dross, we must have the love of God--the gold that has been tried--abiding in us. Now is the time to soften and subdue our rough, harsh traits of character. We must cherish kindness, forbearance, Christian integrity. Ungenerous criticism, hard speeches, questioning the motives of another, or magnifying his faults, open the door to Satan's temptations, and lead many away from God. The holy Scriptures give us a safe and profitable rule for thought and conversation. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." If we would have our children practice kindness, courtesy, and love, we ourselves must set them the example. {ST, July 1, 1886 par. 12} [ST, July 1, 1886 par. 13] "Charity suffereth long, and is kind." It "thinketh no evil,"--another fruit borne on the tree of love. Our souls must be stayed upon God, imbued with his Spirit, if we would learn these sacred lessons. Said the apostle, "Gird up the loins of your mind." If the thoughts are rightly disciplined, it will be a far less difficult task to control the feelings. Looking unto Jesus, the author and finisher of our faith, will give us courage, hope, and constancy. Shall we not obey the teachings of God's word? Shall we not make it our guide and counselor? Shall we not devote time and thought to its perusal? How can Christians neglect the book in which God has revealed his will to men? Our children need help to understand the Scriptures. They should become acquainted with the life and character of Jesus, that they may love him, and choose to obey him. {ST, July 1, 1886 par. 13} [ST, July 1, 1886 par. 14] Parents and guardians must exercise unceasing watchfulness. Every day new thoughts are awakened in the minds of the young; new impressions are made upon their hearts. The associations they form, the books they read, the habits they cherish,--all must be guarded; for the interests of the children, for this life and the next, are at stake. "What now you do, you know not, But shall hereafter know, When the seeds your hands are sowing, To a ripened harvest grow." {ST, July 1, 1886 par. 14} [ST, July 1, 1886 par. 15] When you stand before the great white throne, then your work will appear as it is. The books are opened, the record of every life made known. Many in that vast company are unprepared for the revelations made. Upon the ears of some, the words will fall with startling distinctness, "Weighed in the balance, and found wanting." To many parents the Judge will say in that day, "You had my word, plainly setting forth your duty. Why have you not obeyed its teachings? Knew ye not that it was the voice of God? Did I not bid you search the Scriptures, that you might not go astray? You have not only ruined your own souls, but by your pretensions to godliness you have misled many others. You have no part with me. Depart, depart!" {ST, July 1, 1886 par. 15} [ST, July 1, 1886 par. 16] Another class stand pale and trembling, trusting in Christ, and yet oppressed with a sense of their own unworthiness. They hear with tears of joy and gratitude the Master's commendation. The day's of incessant toil, of burden-bearing, and of fear and anguish, are forgotten, as that voice, sweeter than the music of angel harps, pronounces the words, "Well done, good and faithful servant, enter ye into the joy of your Lord." There stand the host of the redeemed, the palm branch of victory in their hand, the crown upon their head. These are the ones who by faithful, earnest labor, have obtained a fitness for Heaven. The life-work performed on earth is acknowledged in the heavenly courts as a work well done. {ST, July 1, 1886 par. 16} [ST, July 1, 1886 par. 17] With joy unutterable, parents see the crown, the robe, the harp, given to their children. The days of hope and fear are ended. The seed sown with tears and prayers may have seemed to be sown in vain, but their harvest is reaped with joy at last. Their children have been redeemed. Fathers, mothers, shall the voices of your children swell the song of gladness in that day? - {ST, July 1, 1886 par. 17} [ST, July 8, 1886 par. 1] July 8, 1886 The Christian a Missionary Worker. - By Mrs. E. G. White. - "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." {ST, July 8, 1886 par. 1} [ST, July 8, 1886 par. 2] None of us should feel content to save merely our own souls. Jesus, our perfect Pattern, left the royal courts of Heaven. He gave up his high command, and the glory that he had with the Father, and for our sakes became poor, that we through his poverty might be made rich. He labored in his vineyard among the hills of Galilee, and at last bedewed with his own blood the seed which he had sown. When the harvest of the earth shall be gathered into Heaven's garner, and Christ shall look upon the saints redeemed, he will see of the travail of his soul, and be satisfied. {ST, July 8, 1886 par. 2} [ST, July 8, 1886 par. 3] Those who appreciate the plan of salvation, the infinite price paid for man's redemption, will not live for themselves alone. They will have the deepest interest to save their fellowmen, that Christ may not have died for them in vain. All Heaven is interested in the salvation of souls, and all who are partakers of the heavenly benefits will feel an intense anxiety that this interest manifested in Heaven may not be in vain. They will on earth cooperate with the angels in Heaven, by manifesting their appreciation of the value of souls for whom Christ has died. They will, through their earnest, judicious labor, bring many to the fold of Christ. Not one who is a partaker of the divine nature will be indifferent in this matter. The world is our field; with a firm hold on God for his strength and his grace we may move forward in the pathway of duty, as co-laborers with the Redeemer of the world. Our work is to spread the light of truth and advance the work of moral reform, to elevate, ennoble, and bless humanity. We should apply the principles of Christ's sermon on the mount to every move that we make, and then trust the consequences with God. {ST, July 8, 1886 par. 3} [ST, July 8, 1886 par. 4] "I say unto you that likewise joy shall be in Heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance." Likewise, I say unto you there is joy in the presence of the angels of God over one sinner that repenteth." If God and Christ and angels rejoice when even one sinner repents and becomes obedient to Christ, should not man be imbued with the same spirit, and work for time and for eternity with persevering effort to save, not only his own soul, but the souls of others? If you work in this direction with whole-hearted interest as the followers of Christ, discharging every duty, improving every opportunity, your own souls will be gradually settling into the mould of a perfect Christian. The heart will not be sere and unfeeling. The spiritual life will not be dwarfed. The heart will glow with the impress of the divine image; for it will be in close sympathy with God. The whole life will flow out with cheerful readiness in channels of love and sympathy for humanity. Self will be forgotten, and the ways of this class will be established in God. In watering others, their own souls will be watered. The stream flowing through their souls is from a living spring, and is flowing out to others in good deeds, in earnest, unselfish effort for their salvation. In order to be a fruitful tree, the soul must derive its support and nourishment from the Fountain of life, and must be in harmony with the Creator. {ST, July 8, 1886 par. 4} [ST, July 8, 1886 par. 5] All who are faithful workers for God will yield their spirit and all their powers a willing sacrifice to him. The Spirit of God operating upon their spirit calls forth the sacred harmonies of the soul in answer to the divine touch. This is true sanctification, as revealed in the word of God. It is the work of a lifetime. And that which the Spirit of God has begun upon the earth for the perfection of man, glory shall crown in the mansions of God. Those who are indolent and half-caring know not true happiness and peace. They are losing, even in this life; and what glory they lose in the future immortal life! I wish I could speak words to men and women which would nerve them to diligent action. The moments now granted us to work are few. We are standing upon the very borders of the eternal world. We have no time to lose. Every moment is golden, and altogether too precious to be devoted merely to self-serving. Who will seek God earnestly, and from him draw strength and grace to be his faithful workers in the missionary field? Individual effort is essential for the success of this work. The ease-loving and self-caring, the worldly, ambitious ones will be ashamed to engage perseveringly in the tract and missionary work. Some may take hold of it impulsively, but they will not be able to bear rebuffs, and sneers, and contempt. These soon become weary in well-doing, and fall back to their own position of living and caring for self. For such there will be no reward in Heaven, for Christ is to give to every one as his works shall be. {ST, July 8, 1886 par. 5} [ST, July 8, 1886 par. 6] It is essential that all who have named the name of Christ have a personal knowledge of the word of God and the testimony of Jesus Christ. They should understand the Scriptures for themselves. All indifference and lethargy must be overcome. Work, work, is crowding upon the few who are willing and obedient. They overwork because they see so much to do and so few who are willing to lift the burden and bear the yoke of Christ. Many who see the work for this time, and realize its importance, are pressed under the weight of responsibility as a cart beneath sheaves, while hundreds are dying a spiritual death of inaction because they will not work at all. These might come into working order if they would gather divine strength, and yield not to passing influences. They have the opportunity to cultivate traits of character which would be the opposite of selfishness, which would refine, enrich, and ennoble their lives. These may grow in spirituality if they will accept any burdens of the work where they can best serve the cause of God. Christians, in the fullest acceptation of the term, grow in grace and in the knowledge of Jesus Christ. They love God more and more, and are more and more desirous of acting a part in the great plan of salvation. Intellectual laziness and spiritual lethargy must be overcome, and as Christ's soldiers we must be faithful to duty, ready for every good work. {ST, July 8, 1886 par. 6} [ST, July 8, 1886 par. 7] The sweet savor of Christ surrounds them; their influence is to elevate and bless. These are fruitful trees. Men and women of this stamp of character will render practical service in thoughtful deeds of kindness, and earnest, systematic labor. Self-importance, vanity, and pride should in no case be mingled with the sacred work. Those who become lifted up because they can do something in the cause of God, will be in danger of marring the work by their self-conceit, and they will ruin their own souls. All who are connected with the work of God should make their mission as attractive as possible, that they may create no distaste for the truth in consequence of their demeanor. Self must be hid in Jesus, and those who labor for God must have characters with a pleasant flavor. Now is the time to put forth earnest efforts. Men and women are needed to work in the great missionary field with determined effort, praying, and weeping, sowing the precious seed of truth in imitation of the Redeemer, who was the Prince of missionaries. {ST, July 8, 1886 par. 7} [ST, July 8, 1886 par. 8] He who gives increased talents to those who have made a wise improvement of the talents intrusted to them, is pleased to acknowledge the service of his believing people in the Beloved, through whose strength and grace they have wrought. Those who have sought the development and perfection of Christian character by exercising their faculties in good works, in sowing the seeds of truth beside all waters, will in the world to come, reap that which they have sown. The work begun upon earth will reach its consummation in the higher and holier life, to endure through all eternity. The self-denial and self-sacrifice required in the cultivation of the heart in doing the works of Christ, will be infinitely overbalanced by the rich reward of the eternal weight of glory, the joys of the life which measures with the life of God. {ST, July 8, 1886 par. 8} [ST, July 8, 1886 par. 9] If the Christian thrives and progresses at all, he must do so amid strangers to God, amid scoffing, subject to ridicule. He must stand upright like the palm tree in the desert. The sky may be as brass, the desert sand may beat about the palm tree's roots, and pile itself in heaps about its trunk. Yet the tree lives as an evergreen, fresh and vigorous amid the burning desert sands. Remove the sand till you reach the rootlets of the palm tree, and you discover the secret of its life; it strikes down deep beneath the surface, to the secret waters hidden in the earth. Christians indeed may be fitly represented by the palm tree. They are like Enoch; although surrounded by corrupting influences, their faith takes hold of the Unseen. They walk with God, deriving strength and grace from him to withstand the moral pollution surrounding them. Like Daniel in the courts of Babylon, they stand pure and uncontaminated; their life is hid with Christ in God. They are virtuous in spirit amid depravity; they are true and loyal, fervent and zealous, while surrounded by infidels, hypocritical professors, godless and worldly men. Their faith and life are hid with Christ in God. Jesus is in them a well of water springing up into everlasting life. Faith, like the rootlets of the palm tree, penetrates beneath the things which are seen, drawing spiritual nourishment from the Fountain of life. {ST, July 8, 1886 par. 9} [ST, July 8, 1886 par. 10] The character of the true Christian will be consistent, meek, cheerful, fragrant with good works, and so resolute that sin will find no sanction in the heart, in the words uttered, or in silence. The peace of Christ ruling in the heart of the earnest, working Christian will be reflected upon others; and will elevate and refine the taste, and sanctify the judgment. The faithful sower of the seed will hear the commendation of the Master, "Well done, thou good and faithful servant, . . . enter thou into the joy of thy Lord." What is the joy of our Lord? It is the joy of seeing souls for whom Christ died redeemed in the kingdom of glory. Those who enter into the joys of their Lord will have the blessed satisfaction of seeing souls saved in the mansions of God through their instrumentality. These souls will be as stars in the crown of their rejoicing. {ST, July 8, 1886 par. 10} [ST, July 15, 1886 par. 1] July 15, 1886 A Lesson from the Miracle at Bethesda. - By Mrs. E. G. White. - "Wisdom is justified of her children." {ST, July 15, 1886 par. 1} [ST, July 15, 1886 par. 2] The healing of the impotent man at the pool of Bethesda teaches an important lesson,--a lesson of priceless value to the Christian and of fearful import to the unbelieving and the skeptical. As the paralytic lay beside the pool, helpless and well-nigh hopeless, Jesus drew near, and asked, in tones of pity, "Wilt thou be made whole?" Be made whole!--this had been the burden of his desire and prayers for long, weary years. With trembling eagerness he told the story of his trials and disappointments to the sympathizing Son of God. No friend was near to bear him to the healing fountain at the troubling of the waters. His agonizing appeals for help fell unheeded. All around him were those who sought the coveted boon of health for their own loved ones; and while he painfully sought to reach the pool, another would be hurried down before him. {ST, July 15, 1886 par. 2} [ST, July 15, 1886 par. 3] Jesus said to the sufferer, "Rise, take up thy bed, and walk." There was no assurance of divine help, no manifestation of miraculous power. What marvel had the man replied, "It is impossible! How can I be expected to use my limbs, that have not obeyed my will for thirty-eight years?" From a merely human point of view, such reasoning would appear consistent. The sufferer might have given place to doubt, and thus have permitted that God-given opportunity to pass unimproved. But no; without indulging a questioning thought, he seized his only opportunity. As he attempted to do what Christ had commanded, strength and vigor came; he was made whole. {ST, July 15, 1886 par. 3} [ST, July 15, 1886 par. 4] Reader, is your mind filled with doubts and misgivings, and yet do you desire to receive the blessing of the Lord? Cease to question his word and distrust his promises. Obey the Saviour's bidding, and receive strength. If you hesitate, and wait to enter into a discussion with Satan, or to consider the difficulties and improbabilities, your opportunity will pass, perhaps forever. {ST, July 15, 1886 par. 4} [ST, July 15, 1886 par. 5] The miracle at Bethesda should have convinced the Jews that Jesus was the Son of God; but they desired only a pretext for unbelief, and it was not hard to find what they sought. At the command of the Saviour, the impotent man had borne away the simple bed, or mat, on which he had so long lain; and Satan, ever ready with his insinuations, suggested that this act might be construed into a violation of the Sabbath. The Jews, by their customs and traditions, had perverted this sacred rest-day from its original design, making its observance a burden rather than a blessing. It was hoped that a controversy on this point would destroy the faith inspired in some hearts by the healing of this poor paralytic. {ST, July 15, 1886 par. 5} [ST, July 15, 1886 par. 6] As the restored one went on his way with quick, elastic step, his pulses bounding with the vigor of renewed health, his countenance glowing with hope and joy, he was met by the Pharisees, who told him, with an air of great sanctity, that it was not lawful to carry his bed on the Sabbath day. There was no rejoicing on their part at the deliverance of that long-imprisoned captive, no grateful praise that one was among them who could heal all manner of diseases. Their traditions had been disregarded, and this fact closed their eyes to the evidence of divine power. Bigoted and self-righteous, they would not admit that they could have misapprehended the true design of the Sabbath. Instead of this, they chose to condemn Jesus, notwithstanding the mighty miracle he had performed. There are men of the same spirit today, who are blinded by error, and yet they flatter themselves that they are right, and that all who differ from them are in the wrong. {ST, July 15, 1886 par. 6} [ST, July 15, 1886 par. 7] The man who had been healed entered into no controversy with his accusers. He simply answered, "He that made me whole, the same said unto me, Take up thy bed, and walk." The Pharisees, pretending ignorance, still urged, "What man is that which said unto thee, Take up thy bed, and walk?" It was their policy to question and cavil, that they might perplex and entangle him, and lead him to doubt, or else cast discredit upon his testimony. {ST, July 15, 1886 par. 7} [ST, July 15, 1886 par. 8] When the Jews were informed that it was Jesus of Nazareth who had performed the miracle of healing, they sought to put him to death, "because he had done these things on the Sabbath day." To their charges, Jesus calmly replied, "'My Father worketh hitherto, and I work.' Through the operations of nature, and by the ministration of angels, God is constantly working to sustain and bless humanity. I am working in perfect harmony with my Father." This answer furnished another pretext to condemn him. Murder was in their hearts, and they waited only for a plausible excuse to take his life. But Jesus steadily continues to assert his true position. "The Son," he says, "can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth." {ST, July 15, 1886 par. 8} [ST, July 15, 1886 par. 9] Ample evidence had been presented that Jesus was the promised Messiah; yet all who desired to doubt found opportunity. God works through whom he will, by ways and means of his own choosing; but there are ever some to act the part of the criticising Pharisees, who could make the healing of a poor sufferer the occasion of a murderous outbreak. They cannot deny that the power of God is manifested through his servants; but still in some points the work does not accord with their judgment, and if they can find but the semblance of an excuse, they are free to question, doubt, and oppose. {ST, July 15, 1886 par. 9} [ST, July 15, 1886 par. 10] Unbelief will always find an excuse for its existence. If men could criticise and condemn the Saviour's work, when they had such evidence of divine power as the miracle at Bethesda, can we wonder that they criticise and condemn today? God would have men believe, not because there is no possibility of doubt, but because there is abundant evidence upon which to base an intelligent faith. {ST, July 15, 1886 par. 10} [ST, July 15, 1886 par. 11] Christ bade the Pharisees, "Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me." The Jewish teachers professed to expound the word of God; but had they prayerfully studied and rightly understood its teachings, they would not have substituted their own traditions for the divine law. {ST, July 15, 1886 par. 11} [ST, July 15, 1886 par. 12] Jesus continued; "Ye will not come to me that ye might have life." "Had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" The word of God is slighted and looked upon with distrust for the same reason as was its Author--because it reproves and condemns sin. Many who are unwilling to obey its requirements, endeavor to overthrow its authority. They read the Bible, or listen to its truths as presented from the sacred desk, merely to find fault with the Scriptures or with the sermon. Not a few become infidels, simply through their willful neglect of duty. Others are led to adopt skeptical principles from pride or indolence. They do not love close application, and will not put forth the effort necessary to accomplish anything noble or really useful; but they desire to be thought sharp and critical, to secure a reputation for superior wisdom. Turning their attention to the Bible, they find much which the finite mind, unenlightened by wisdom from above, is powerless to comprehend. Here is a field for the display of their talents, where they can gain a reputation for wit and sharpness without much effort; and they begin to express their doubts and cavilings. {ST, July 15, 1886 par. 12} [ST, July 15, 1886 par. 13] These scoffers may utter many sharp, witty, apt things; but the "poison of asps is under their lips." The father of lies lends them his power and his Satanic cunning. Christians should avoid controversy with these men. We may feel that we are in no danger from their influence; but others will gather about to listen, and some soul may be led into the path of doubt and skepticism. Treat them kindly, but give them no opportunity to parade their infidelity. Give no place for Satan to insinuate his presence. Do not take one step on the enemy's ground. {ST, July 15, 1886 par. 13} [ST, July 15, 1886 par. 14] God would have his people shun the society of infidels, atheists, and spiritualists. He has warned us of their character and their fate: "The fool hath said in his heart, There is no God." "He that turneth away his ear from hearing the law, even his prayer shall be abomination." "The transgressors shall be destroyed together; the end of the wicked shall be cut off." {ST, July 15, 1886 par. 14} [ST, July 15, 1886 par. 15] The great adversary will attempt to overthrow the faith of every follower of Christ. To some he appears as a roaring lion; to others he comes clothed in angel garments, his voice subdued to the gentlest whisper. Our only safety is in clinging with unwavering faith to the word of God, and promptly and resolutely shunning whatever that word condemns, no matter how pleasing its appearance or how specious its pretenses. Though the truth of God may be to the "Jews a stumbling block, and to the Greeks foolishness," to them that believe it is the "power of God and the wisdom of God;" for "wisdom is justified of her children." - {ST, July 15, 1886 par. 15} [ST, July 22, 1886 par. 1] July 22, 1886 Prompt and Cheerful Obedience. - By Mrs. E. G. White. - "Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." {ST, July 22, 1886 par. 1} [ST, July 22, 1886 par. 2] God, as the supreme ruler of the universe has ever required prompt and unquestioning obedience. Even Christ, in the days of his flesh, was obedient to the law of the Father. Through the inspired psalmist he declares: "Sacrifice and offering thou didst not desire;" "burnt offering and sin offering hast thou not required. Then said I, Lo, I come; in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart." But men are lulled to sleep by the deceptions of Satan, who suggests excuses and conquers their scruples, saying, as he said to Eve in the garden, "Ye shall not surely die." They forget that the word of the Lord is steadfast, and that every transgression will receive a "just recompense of reward." {ST, July 22, 1886 par. 2} [ST, July 22, 1886 par. 3] The Lord made a covenant with Abraham and his seed, and gave them the right ï¼»riteï¼½ of circumcision as a token that he had separated them from all nations as his peculiar treasure. Had the descendants of Abraham faithfully kept this covenant, they would have escaped a great temptation to indulge in the sinful practices of other nations, and would not have been seduced into idolatry. By mingling with idolaters, they lost, to a great extent, their peculiar, holy character. To punish them, the Lord brought a famine upon their land, which compelled them to go down into Egypt to preserve their lives. The Lord suffered them to be oppressed by the Egyptians; but because of his covenant with Abraham, he did not forsake his people. He gave them an opportunity to turn to him in their distress, choose his righteous and merciful government, and obey his requirements. {ST, July 22, 1886 par. 3} [ST, July 22, 1886 par. 4] The Lord heard the cries of his people in the land of their captivity, and delivered them, that they might be free to serve him. After they had left Egypt, and the waters of the Red Sea had been divided before them, he proved them, to see if they would trust in Him who by signs and wonders had delivered them from the house of bondage. But they failed to endure the trial. They murmured against God because of the difficulties in the way, and wished to return again to Egypt. Because of their dissatisfied, impatient, and rebellious spirit, they wandered for forty years in the wilderness. But the Lord was not chargeable with this delay in possessing Canaan. He was more grieved than they because he could not bring them into immediate possession of the promised land, and thus display before all nations his mighty power in the deliverance of his people. With their distrust of God, with their pride and unbelief, they were not prepared to enter Canaan. They would in no way represent that people whose God is the Lord; for they did not bear his character of purity, goodness, and benevolence. {ST, July 22, 1886 par. 4} [ST, July 22, 1886 par. 5] The children of Israel forfeited the divine favor by their disobedience. Had they submitted to the authority of God, as a nation being governed by his judgments, and as individuals walking in his ordinances, they would have been a prosperous, holy, happy people. By their own perversity of spirit, the Israelites made it impossible for God to manifest his power in protecting them from the nations that opposed their passage to Canaan. When those who had been chosen of God as his peculiar people, who had witnessed so many displays of his greatness and the majesty of his power, imitated the iniquities of the heathen, their guilt was as much greater than that of the idolatrous nations as were their privileges. Not one of the good things that God had promised to his people would have failed, had they complied with the conditions upon which these blessings were to be bestowed; but God could not sanction sin, nor protect iniquity. {ST, July 22, 1886 par. 5} [ST, July 22, 1886 par. 6] The history of the children of Israel is written for our admonition. We are probationers, as they were. God has given us his commandments, as he gave them to his people anciently. We may become strong in the strength of Israel's God, if we will believe and obey his word. But if we are disobedient, doubting, and rebellious, as were the multitudes who fell in the wilderness, we shall be found unworthy to possess those mansions which Christ has gone to prepare for his people. {ST, July 22, 1886 par. 6} [ST, July 22, 1886 par. 7] Through Samuel, God commanded Saul to go and smite the Amalekites, and utterly destroy all their possessions. But Saul only partially obeyed the command; he destroyed the inferior cattle, but reserved the best, and spared the wicked king. The next day he met the prophet Samuel, and greeted him with flattering self-congratulations. Said he, Blessed be thou of the Lord; I have performed the commandment of the Lord." But the prophet immediately responded, "What meaneth then the bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" {ST, July 22, 1886 par. 7} [ST, July 22, 1886 par. 8] Saul was confused, and sought to shirk responsibility by answering, "They have brought them from the Amalekites; for the people spared the best of the sheep and of the oxen to sacrifice unto the Lord thy God, and the rest we have utterly destroyed." Samuel reproved the king, reminding him of the explicit command of God directing him to destroy all things belonging to Amalek. He pointed out Saul's transgression, and declared that he had disobeyed the Lord. But Saul refused to acknowledge that he had done wrong, and again excused his sin by pleading that he had reserved the best of the cattle to sacrifice unto the Lord. {ST, July 22, 1886 par. 8} [ST, July 22, 1886 par. 9] The king's persistency in refusing to see and confess his sin grieved Samuel to the heart. He sorrowfully asked, "Hath the Lord as great delight in burnt offering and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." "Because thou hast rejected the word of the Lord, he hath also rejected thee from being king." And for his transgression, the kingdom of Israel was rent from the hands of Saul, and given to a neighbor that was better than he, even David, the son of Jesse. {ST, July 22, 1886 par. 9} [ST, July 22, 1886 par. 10] God is no less particular now than he was in ancient times. His eye is upon all his people, and over all the work of their hands. He will accept of no partial obedience; he will sanction no compromise with self. Nor will he suffer those who disobey his word to go unpunished. Though he may bear long with the transgressor, retribution will surely come at last. {ST, July 22, 1886 par. 10} [ST, July 22, 1886 par. 11] God spoke to the children of Israel by the mouths of prophets and apostles; but there never was a time when men were more fully informed than they now are concerning his will and the course he would have them pursue. But will they profit by his teachings? Will they receive his reproofs and heed the warnings? {ST, July 22, 1886 par. 11} [ST, July 22, 1886 par. 12] Disobedience hardens the heart and deadens the conscience of the guilty, and it also tends to corrupt the faith of others. That which at first looks very wrong to them, gradually loses this appearance, till finally they question whether it is really sin, and unconsciously fall into the same error. When a duty presents itself, we should not delay to meet its demands. Delay gives time for doubts to arise, unbelief creeps in, the judgment is perverted, the understanding darkened; and at length the reproofs of God's Spirit do not reach the heart of the deluded one, who has become so blinded as to feel that they cannot possibly be intended for him or apply to his case. {ST, July 22, 1886 par. 12} [ST, July 22, 1886 par. 13] Precious probationary time is passing, and few realize its worth. The golden hours are squandered in worldly pursuits, in pleasure, in absolute sin, while a preparation for eternity, the great object for which they were given, is entirely overlooked. The law of God is slighted and forgotten; yet its precepts are none the less binding, and every transgression will receive its merited punishment. For purpose of worldly gain men desecrate the Sabbath; yet the claims of that holy day are not abrogated or lessened. God's command is clear and unquestionable on this point. He has peremptorily forbidden us to labor on the Sabbath; he has set it apart as a day sanctified to himself. {ST, July 22, 1886 par. 13} [ST, July 22, 1886 par. 14] Those who would walk in the path of obedience to God's commandments will encounter many hindrances. There are strong and subtle influences that bind them to the ways of the world; but the power of the Lord can break these chains. He will remove these obstacles from before the feet of his faithful, humble children, or give them strength and courage to conquer every difficulty, if they earnestly beseech his help. All hindrances will vanish before an earnest desire and persistent effort to do the will of God. Light from Heaven will illuminate the pathway of those who, no matter what trials and perplexities they may encounter, go forward in the way of obedience, looking to Jesus for help and guidance. Basel, Switzerland. - {ST, July 22, 1886 par. 14} [ST, July 29, 1886 par. 1] July 29, 1886 Christ and the Law. - By Mrs. E. G. White. - The law of God is changeless. For this reason, Christ died, taking upon himself the guilt of the transgressor, and making it possible for every penitent, repenting sinner to take hold of his strength, and through him to make peace with the offended Lawgiver. {ST, July 29, 1886 par. 1} [ST, July 29, 1886 par. 2] "Sin is the transgression of the law," and "the wages of sin is death." It was sin that brought death into the world. Had there been no sin, there would have been no death. Christ died as the sinner's substitute, to save him from the penalty of his disobedience. Could the law of God have been changed or abolished, Christ need not have died; for death was not necessary in order to abolish the law. The fact that God spared not his own sinless, beloved Son from the penalty he pledged himself to bear as the sinner's substitute, is the most telling argument that could be produced to show that the claims of his law will not be released, even in the slightest degree, to save the transgressor. So in the death of Christ we have evidence, not only of God's love for sinful man, but of the changeless character of his law. The law could not be abolished; one precept could not be altered to save the sinner and meet man in his fallen condition; but God so loved the world that he gave his Son to suffer the penalty of its transgression in the sinner's stead. {ST, July 29, 1886 par. 2} [ST, July 29, 1886 par. 3] It is by grace that the sinner is saved, being justified freely by the blood of Christ. But Christ did not die to save the sinner in his sins. The whole world is condemned as guilty before God, for they are transgressors of his holy law; and they will certainly perish unless they repent, turn from their disobedience, and through faith in Christ claim the merits of his precious blood. The sin of Adam and Eve lost holy Eden for themselves and their posterity, and those who continue to live in the transgression of God's law will never regain the lost paradise. But through the grace of Christ man may render acceptable obedience, and gain a home in the beautiful Eden restored. {ST, July 29, 1886 par. 3} [ST, July 29, 1886 par. 4] There are some who do not understand the plan of redemption, but make the death of Christ an argument to prove that the law of God is abolished. Men who claim to be teachers of the people blind the eyes of the ignorant by blending the moral law with the ceremonial, and using the texts which speak of the ceremonial law to prove that the moral law has been abolished. This is a perversion of the Scriptures. There are two distinct laws brought to view. One is the law of types and shadows, which reached to the time of Christ, and ceased when type met antitype in his death. The other is the law of Jehovah, and is as abiding and changeless as his eternal throne. After the crucifixion, it was a denial of Christ for the Jews to continue to offer the burnt offerings and sacrifices which were typical of his death. It was saying to the world that they looked for a Redeemer to come, and had no faith in Him who had given his life for the sins of the world. Hence the ceremonial law ceased to be of force at the death of Christ. {ST, July 29, 1886 par. 4} [ST, July 29, 1886 par. 5] The gospel of Christ reflects glory upon the Jewish age. It sheds light upon the whole Jewish economy, and gives significance to the ceremonial law. The tabernacle, or temple, of God on earth was a pattern of the original in Heaven. All the ceremonies of the Jewish law were prophetic, typical of mysteries in the plan of redemption. The rites and ceremonies of the law were given by Christ himself, who, enshrouded in a pillar of cloud by day and a pillar of fire by night, was the leader of the hosts of Israel; and this law should be treated with great respect, for it is sacred. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. That which was to be done away was glorious, but it was not the law instituted by God for the government of his family in Heaven and on earth; for as long as the heavens shall remain, so long shall the law of the Lord endure. {ST, July 29, 1886 par. 5} [ST, July 29, 1886 par. 6] Christ came to teach men the way of salvation; and we might expect that when the shadowy service was no longer of any value, if the law of ten commandments were no longer binding, he would declare its abrogation. If the Old-Testament Scriptures were no longer to be regarded as a guide for Christians, he would make known the fact. But this was not the work of Him who came to seek and to save that which was lost. In his memorable sermon on the mount, in which he announced to his followers the object of his mission, he expressly declared the perpetuity of the moral law His solemn warnings to the neglecters and despisers of the law of God, echo down even to our time in the words: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven." {ST, July 29, 1886 par. 6} [ST, July 29, 1886 par. 7] These are the words of the great Teacher, but they are often perverted, and made to mean something altogether different from the lesson he designed to give to his disciples, and through them to all who should believe on his name. He came to fulfill the demands of the law, to magnify and make it honorable, to show to all that God will not remit the penalty of its transgression. The Most High will fulfill his word; it shall not return unto him void. {ST, July 29, 1886 par. 7} [ST, July 29, 1886 par. 8] After his resurrection, when Jesus revealed himself to the two disciples who were on the way to Emmaus and to those assembled in Jerusalem, he did not point to the mighty works which he had done, to revive their faith in him as the promised Messiah; but he went back to Moses and the prophets, and explained the scriptures concerning himself. Holy prophets had foretold the manner of his birth, the events of his life, his mission, and his death and resurrection; and Jesus impressed upon his disciples the fact that in his life and death these prophecies had met their fulfillment. Hope revived in the hearts of the disciples, as for them the words of the prophets were clothed with new life and power, and they were ready to accept Jesus of Nazareth as the Son of God, the long-expected Messiah. {ST, July 29, 1886 par. 8} [ST, July 29, 1886 par. 9] There is no discord between the Old Testament and the New. In the Old Testament we find the gospel of a coming Saviour; in the New Testament we have the gospel of a Saviour revealed as the prophecies had foretold. While the Old Testament is constantly pointing forward to the true offering, the New Testament shows that the Saviour prefigured by the typical offerings has come. The dim glory of the Jewish age has been succeeded by the brighter, clearer glory of the Christian age. But not once has Christ stated, that his coming destroyed the claims of God's law. On the contrary, in the very last message to his church, by way of Patmos, he pronounces a benediction upon those who keep his Father's law: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." {ST, July 29, 1886 par. 9} [ST, July 29, 1886 par. 10] The world is full of evidences of the greatness, majesty, and benevolence of God; but the strongest evidence of his love for fallen man is contained in the gift of his Son, who took the nature of man, descended to the office of a servant, tasted life's bitterest pain, and even died a terrible and ignominious death, that through him we might be restored to obedience and the favor of God, and gain eternal life. Christ, as our exemplar, kept his Father's law. As he overcame, so may we. And he has promised: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Basel, Switzerland. {ST, July 29, 1886 par. 10} [ST, August 5, 1886 par. 1] August 5, 1886 The Law in the Christian Age. - By Mrs. E. G. White. - After the ascension of Christ, when his followers no longer enjoyed his personal presence and instruction, his disciples took up the work where he left it; and the words of truth, as they received them from Him who spake as never man spake, have come down to us clothed with divine power. Paul declared that he had taught the Ephesians "publicly, and from house to house, testifying both to the Jews and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ." Peter and the other apostles preached the same gospel. {ST, August 5, 1886 par. 1} [ST, August 5, 1886 par. 2] Why should the apostles teach repentance toward God?--Because the sinner is in trouble with the Father. He has transgressed the law; he must see his sin, and repent. What is his next work?--To look to Jesus, whose blood alone can cleanse from all sin. Faith in Christ is necessary; for there is no saving quality in law. The law condemns, but it cannot pardon the transgressor. The sinner must depend on the merits of the blood of Christ. "Let him take hold of my strength," says our merciful Redeemer, "that he may make peace with me, and he shall make peace with me." Our Lord declared that he would love most to whom most was forgiven; and he only will feel that he needs forgiveness who sees himself as he is, defiled by sin, a transgressor of God's holy law. He who has the fullest conviction of the sacred claims of the law, will most clearly see the enormity of his offenses, and will feel that he is indeed forgiven much. {ST, August 5, 1886 par. 2} [ST, August 5, 1886 par. 3] We are nearing the close of time; and a broader, clearer light than others have been favored with shines upon us. The mists are rolling away, and if we are humble students of the divine word, its truths will be clearly revealed to us. But Satan and his host are warring against the commandments of God as never before. Every attempt is made to blind men's eyes to the truth. If it were possible, even the elect would be deceived. This is no common deception. Satan's great success consists in keeping men in ignorance of his devices; for then, through his subtlety, he can confuse the minds of the unwary, and, as it were, lead them blindfolded. He is close on the track of all who make profession of Bible truth. He is constantly planning their overthrow, and his temptations are soliciting them on every hand. {ST, August 5, 1886 par. 3} [ST, August 5, 1886 par. 4] If there is one in a position to have a controlling influence over others, Satan works in a masterly manner to confuse that man's mind, and make right appear wrong, and wrong right. His suggestions are always designed to lessen the importance of God's requirements, and to set the mind at rest while the daily walk is contrary to the divine law, until finally the victim of his delusions flatters himself that he is walking with God, while he is all the time going contrary to his law. {ST, August 5, 1886 par. 4} [ST, August 5, 1886 par. 5] Such persons think they have faith; but it is presumption. The great adversary has woven a snare for their feet; and when once they become entangled, he has no lack of agencies to involve them still more deeply in his toils. Thus the deception grows stronger and stronger until souls are involved in irretrievable ruin. {ST, August 5, 1886 par. 5} [ST, August 5, 1886 par. 6] As Satan, the god of this world, tempted Christ in the wilderness, so he will tempt every son and daughter of Adam. Our faith will be proved, our motives and principles will be tested; and if we have not a daily, living experience in the truth, and a union with Christ, we shall be swept away from our steadfastness into the error of the wicked. {ST, August 5, 1886 par. 6} [ST, August 5, 1886 par. 7] If we could always remember that Satan comes to us in disguise, his motives concealed, and he himself clad in garments of light, we would be on our guard, and would not fall a prey to his devices. A defense has been furnished us. Says the apostle: "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil." {ST, August 5, 1886 par. 7} [ST, August 5, 1886 par. 8] This is a safe armor, but it is not safer than we need; for the apostle continues: "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," We should study the nature, character, and extent of this spiritual wickedness in high places, lest we become the dupes of the powers of darkness. But how difficult it is to awaken minds to realize the continual activity and great earnestness of our wily foe, notwithstanding the warnings and cautions of the Bible, and the experience of many who have been overthrown by his subtlety. The testimony loses its force; the warning passes out of the mind. Men cease to watch and pray; they do not solicit the aid of holy angels, who would lift up for them a standard against the enemy. {ST, August 5, 1886 par. 8} [ST, August 5, 1886 par. 9] When this earth's history shall close, there will be only two divisions,--the righteous and the wicked. Every man, woman, and child will be found in one of these two armies. Jesus will be the leader of the righteous, and Satan of the opposing hosts. The angels who kept not their first estate, but left their own habitation, are rebels against the law of God, and enemies to all who love and obey his commandments; and all who are breaking, and teaching others to break, the law of God, the foundation of his government in Heaven and on earth, are co-operating with these fallen angels in their work, and are marshaled under the same chief, who directs their operations in opposition to the government of God. These will seek to strengthen their forces by gathering as many as possible into their ranks; and they will annoy and harass, falsify and misrepresent, all whom they cannot influence to join them in their work. {ST, August 5, 1886 par. 9} [ST, August 5, 1886 par. 10] When Christ was upon the earth, there were some who bitterly opposed him. They did not like his teaching; his holy life was a rebuke to them. The apostles had the same spirit of opposition to meet. Spies were upon the track of these early preachers of righteousness, who caught up every word where there was the least chance to wrest the meaning. Paul, the great apostle to the Gentiles, was an especial object of wrath. His work and its results were falsely stated. His enemies sought to excite the malice of both Jews and Gentiles; and had it not been for the care of God, through the ministration of holy angels, his life would have been sacrificed long before it was, and his work cut short. {ST, August 5, 1886 par. 10} [ST, August 5, 1886 par. 11] God has a people in the world now, whom he has set for the defense of his law; and we need not be surprised, or in any way discouraged, if we have to meet the same spirit of enmity. Christ said to the religious teachers in his day: "Woe unto you, scribes and Pharisees, hypocrites!" Why was this woe pronounced upon them? Was it because they kept the law of God?--No; "For ye shut up the kingdom of Heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in." There are just such teachers now. They will not obey the plainest requirements of the word of God; and after they have turned from the light themselves, they use all their influence to lead others to reject it also. They will not enter the path of obedience, and they are very earnest to hedge up the way that others may not enter. {ST, August 5, 1886 par. 11} [ST, August 5, 1886 par. 12] They pervert the Scriptures, even teaching that it is a denial of Christ to keep the moral law. Error is cherished as precious light, while plain truth, so clear and pointed in the word of God, marking out the course they should pursue, is regarded as an idle tale. They may be professedly serving Christ; but they have changed masters, and are wholly on the enemy's side. The reason is given by the apostle, when he says: "The god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." These false teachers manifest the same spirit toward those who keep the commandments of God that the scribes and Pharisees manifested toward Christ. {ST, August 5, 1886 par. 12} [ST, August 5, 1886 par. 13] Some who are unacquainted with the Bible think that what the ministers tell them must be true. They do not, like the noble Bereans, search the Scriptures for themselves; but they accept the statements of those who have studied the word of God, not to learn the truth, but to sustain false doctrines, to justify their own theories. Many times these false theories are a jumble of inconsistencies; and if men would use their reason, and take the Bible as it reads, they would see the absurdity of their positions. The plain "Thus saith the Lord," would dispel their errors, as the mist is dispelled by the glories of the rising sun. {ST, August 5, 1886 par. 13} [ST, August 5, 1886 par. 14] As Protestants, the Bible, and the Bible alone, is the foundation of our faith; but by many "the Fathers" are quoted as authority. They do not come as humble learners in the school of Christ, saying, "Lord, what I know not, teach me. 'Open thou mine eyes, that I may behold wondrous things out of thy law.'" {ST, August 5, 1886 par. 14} [ST, August 5, 1886 par. 15] Says the wise man: "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Men may close their eyes to the plainest truths in the word of God, they may trample his law under their feet; but the law, instituted in the beginning, proclaimed from Sinai, and engraven on tables of stone, will judge them in the last day. Basel, Switzerland. - {ST, August 5, 1886 par. 15} [ST, August 12, 1886 par. 1] August 12, 1886 The Teacher's Responsibility. - By Mrs. E. G. White. - In an age like ours, in which iniquity abounds, and God's character and his law are alike regarded with indifference, and even contempt, special pains should be taken to teach the youth to study and to reverence and obey the divine will as revealed to man. Through the medium of the press, knowledge of every kind is placed within the reach of all; and yet how large a proportion in every community are depraved in morals, and superficial in mental attainments . This is because the words of God to men, which should receive our first attention, are neglected for the utterances of human wisdom. The fear of the Lord is fading from the minds of the youth because of their neglect of Bible study. If all, both old and young, would become Bible readers and students, we should see a different state of things. {ST, August 12, 1886 par. 1} [ST, August 12, 1886 par. 2] In our schools and colleges, moral and religious influences should not be put in the background. The study of the sciences, taken alone, cannot give students the discipline they need. A broader foundation must be laid. The student must receive such discipline as will afford the fullest and noblest development of character. An education is needed that will demand from teachers and principal such thought and effort as mere instruction in the sciences does not require. {ST, August 12, 1886 par. 2} [ST, August 12, 1886 par. 3] The young should every day be impressed with a sense of their obligation to God. His law is continually violated, even by the children of religious parents. As a general thing the youth have but very little moral strength, because their education in this direction has been neglected; and a knowledge of the character of God, and of our obligations to him should not be regarded as of minor importance. {ST, August 12, 1886 par. 3} [ST, August 12, 1886 par. 4] Morality and religion should receive special attention in our educational institutions; for the religion of the Bible is the only safeguard of the young. This is the education that is so much needed at the present time. {ST, August 12, 1886 par. 4} [ST, August 12, 1886 par. 5] If morality and religion are to live in a school, it must be through a knowledge of God's word. As an educating power, the Bible is without a rival. This sacred word is the will of God revealed to men, and its study will ennoble every thought, feeling, and aspiration. Here we learn what God requires of the creatures formed in his image. Here we learn how to improve the present life so as to secure the future, immortal life. Here we may hold communion with patriarchs and prophets, and listen to the voice of the Eternal as he speaks with men. Here we may behold the Majesty of the Heavens, as he humbles himself to become our substitute and surety, to cope single-handed with the powers of darkness, and to gain the victory in our behalf. A reverent contemplation of such themes as these, cannot fail to soften, purify, and ennoble the heart, and, at the same time, to inspire the mind with new strength and vigor. No other book can satisfy the questionings of the mind and the cravings of the heart. {ST, August 12, 1886 par. 5} [ST, August 12, 1886 par. 6] A clear conception of what God is, and what he requires us to be, will give us humble views of self. He who studies the sacred word until he is imbued with its sacred spirit, will learn that human intellect is not omnipotent; that without the help that none but God can give, human strength and wisdom are but weakness and ignorance. {ST, August 12, 1886 par. 6} [ST, August 12, 1886 par. 7] Connected with God, every teacher will exert an influence to lead his pupils to study God's word and to obey his law. He will direct their minds to the contemplation of eternal interests, opening before them vast fields of thought, grand and ennobling themes, which the most vigorous intellect may put forth all its powers to grasp, and yet feel that there is an infinity beyond. How important it is, then, that teachers be persons capable of exerting a right influence; that they be men and women of religious experience, daily receiving divine light to impart to their pupils. {ST, August 12, 1886 par. 7} [ST, August 12, 1886 par. 8] The object of our institutions of learning is to educate and train young men and women for lives of usefulness. This can only be accomplished by ever keeping before them their high and holy calling, the exalted claims which God has upon them, and by properly cultivating the mind and talents to meet the high standard of God's word. We cannot over-estimate the importance of having a right class of educators. They should be men and women of irreproachable morals, who have stability of character, a clear conception of duty, and a depth of experience which will enable them to guide, counsel, and properly educate the youth under their care. {ST, August 12, 1886 par. 8} [ST, August 12, 1886 par. 9] Everything connected with the work and influence of educators of youth is of importance. If they are lax in morals, if they are trifling in their deportment, if they are wanting in devotion, if they are not spiritual, the same want will be seen in the students under their care. If teachers bear the stamp of a pampered, petted life, if their parents have neglected the work of properly bringing them up, and educating them to meet the great moral standard of God's law, to bow in obedience to its claims, they will not be inclined to see the necessity of strict discipline in our schools, of yielding obedience to the ruler themselves, and thus giving a worthy example to their students. Those who have never been taught to yield to discipline, to be subordinate to authority, who have been left to their own head, their own master, will not be the ones to wisely discipline others, to preserve order in the school-room, and require obedience to the laws of the school. If this work is left to them, any amount of disorder and irregularity will be allowed to come in and demoralize the school. {ST, August 12, 1886 par. 9} [ST, August 12, 1886 par. 10] Very much is at stake. Teachers should rule with all wisdom, observing invariably the laws of Christian politeness, courtesy, and kindness, at the same time possessing a firmness and dignity that will not be trampled upon. Educators should be men and women who value the souls of those placed under their charge; they are all to be treated as younger members of the Lord's family, as the purchase of the blood of Christ, his property. Teachers should not manifest preferences, nor have pets; but they should treat all with equity, without partiality. Life and immortality are brought to light in the gospel, and for every one who believes in Christ there is an immortal life in the future world. This fact gives dignity to every human being. All the instruction and every act of the teacher should be with the view of so educating the pupils under his charge as to not disappoint the expectations of Christ in these youth; for they are the purchase of his blood. {ST, August 12, 1886 par. 10} [ST, August 12, 1886 par. 11] Teachers should ever bear in mind that in their lives, and characters, they should represent Christ's character, exemplifying his meekness, lowliness, and purity. They should always have one aim, one object in life,--the perfection of character according to the Divine Model, and the purpose to so teach, so educate, so labor, that they will, through the Mighty Helper, present every youth under their charge perfect in Christ Jesus. They may fail in some instances; for not all the youth will be subordinate. Some have so long chosen their own wills, that they will act without reference to God or man, they will not bring their lives within the line of law or duty. Self, undisciplined, rough, coarse and untamable, will seek for the mastery; and when the will is crossed they will lose self-control, and take the bit in their own mouth. Persuasion, counsel, prayers, entreaties are of no account with them. They are as unreasonable as the inebriate, and Satan controls their thoughts and their actions. The demon within them is enraged and they are as verily under his control as the person whose reason is dethroned by the intoxicating glass. {ST, August 12, 1886 par. 11} [ST, August 12, 1886 par. 12] When these persons come to a better state of mind, they will consider how much they have lost. In the place of bruising Satan under their feet, they have opened the door of their lips and permitted him to control their tongues; they have opened the door of their minds and permitted him to take possession of them; they opened the door of their hearts and permitted him to occupy the highest seat in the soul temple. After these inglorious defeats, they will ever carry the wounds and scars with them. Even if Christ has mercy upon them, and pardons their sins, the scars remain; they were conquered instead of conquering. In such conflicts with the enemy they are taken captives by Satan at his will. {ST, August 12, 1886 par. 12} [ST, August 12, 1886 par. 13] Many times parents are justly censurable for the failures of their children. They have neglected their duty, and the teacher should not be expected to do the parent's work. The parents have the first and most favorable opportunity to control and train their children, when the spirit is teachable, and the mind and heart easily impressed. But sometimes they neglect these golden opportunities, and permit their children to follow their own will until they become hardened in an evil course; and then they send these undisciplined children to school, to receive the training which should have been given them at home. If the teachers succeed in reforming these wayward youth, they receive but little credit; but if the youth choose the society of the evil-disposed, and go on from bad to worse, the teachers are censured, and the school is denounced. {ST, August 12, 1886 par. 13} [ST, August 12, 1886 par. 14] In our conversation one with another, our influence is constantly at work. Every one is dependent upon others, and there are obligations resting upon all,--something every day to receive, something to impart. By the human associations around us we are bound to one another, as by cords, in one great web of mutual obligations. These attachments are firm and strong and genuine. We may ignore or abuse them, but we cannot possibly break one of them. We may be disloyal to every one of them, but they exist all the same, and our accountability and responsibility are the same. Every teacher should impress these principles upon all who are under his influence. If the teacher is a Christian, he will reveal these principles in his every-day life. As one connected with God, as a representative of Jesus Christ, he will not require of the student that which he does not exemplify in his own life,--purity, impartiality, nobility of soul. He may then, as Christ's servant, teach all under his charge what is really a Christian life. {ST, August 12, 1886 par. 14} [ST, August 19, 1886 par. 1] August 19, 1886 Have You Chosen Christ? - By Mrs. E. G. White. - Just before his death, Joshua called upon the children of Israel to decide whether or not they would be loyal to the God of Heaven. Said he, "Choose you this day whom ye will serve." The decision made by Israel that day is one that all are called upon to make; for there are still rival powers in the world. Let us consider the characters of these powers that are claiming the homage of men. {ST, August 19, 1886 par. 1} [ST, August 19, 1886 par. 2] Christ, the loved commander of the hosts of Heaven, left the world of glory and the honor that he had with the Father, and came to this earth to live as a man among men, that he might rescue man from the pit of destruction into which he had fallen. He might have appeared with all the display of royalty, attended by ten thousand times ten thousand of his ministering angels; but he did not do this. He humbled himself, not only to take our nature, but to take upon him the form of a servant, to become a man of sorrows and acquainted with grief. He came to do good, to help the needy and the distressed; to heal the sick; to speak peace to the suffering; to deliver those whom Satan was afflicting; to bring redemption to all who would accept the Heaven-sent blessing. Such is the character of Him who says, "If ye love me, keep my commandments." {ST, August 19, 1886 par. 2} [ST, August 19, 1886 par. 3] There is another who claims to be the prince of this world; and very few have any idea of his activity and subtlety. He seeks the destruction of the children of men; the ruin of souls is his delight and his only employment. But his step is noiseless, his movements stealthy, and his batteries masked. He has so concealed himself from view that many can hardly believe that he exists, much less can they be convinced of his amazing malignity, activity, and power. If he were to show himself openly in his true character, he would arouse the Christian's dormant energies, and send him to God in prayer. {ST, August 19, 1886 par. 3} [ST, August 19, 1886 par. 4] Many have forgotten the past record of our old adversary; soon they will cease to regard him as an enemy at all, but will look upon him as a friend, one who is doing a good work. Under his specious, bewitching influence they will obey the worst impulses of the human heart, and yet believe that God is leading them. Could their eyes be opened to distinguish their captain, they would see that they are not serving God, but the enemy of all righteousness. They would see that the independence of which they boast is one of the heaviest fetters that Satan can rivet on unbalanced minds. {ST, August 19, 1886 par. 4} [ST, August 19, 1886 par. 5] When Christ was in the world, Satan was constantly working to turn men's minds from him; and he succeeded to a great degree, because the natural heart chooses to do evil rather than good. There was an unceasing battle between Satan and his angels, and Christ and his angels. Our Saviour himself encountered this wily foe in the wilderness of temptation. During the forty days and nights of Christ's long fast, Satan, concealing his real character, sought by every means which he could devise, to overcome the Saviour of the world. He even disguised himself as an angel of light, a Heaven-sent friend, and offered to show him an easier way to gain his object than the path of trial and suffering upon which he had entered. But Jesus repulsed the enemy, and forced him to depart, a conquered foe. {ST, August 19, 1886 par. 5} [ST, August 19, 1886 par. 6] And now Satan comes with his temptations to the children of men, who are often ignorant of his devices, and here he has better success. One of his most successful devices is to keep men in ignorance of his devices; for they will not be on their guard against an enemy of whose existence they are ignorant. It is not very long since I was asked, "Do you believe in a personal devil?" "I do," was the reply. "Well," rejoined the questioner, "I do not believe that there is any such being; our evil thoughts and impulses are all the devil we know anything about!" "But," I asked, "who suggests these thoughts? Whence do they originate, if not from Satan?" {ST, August 19, 1886 par. 6} [ST, August 19, 1886 par. 7] Christian friends, do not be deceived by the fast-spreading delusion that Satan has no existence. Just as surely as we have a personal Saviour, we have also a personal adversary, cruel and cunning, who ever watches our steps, and plots to lead us astray. Wherever the opinion is entertained that he does not exist, there he is most busy. When we least suspect his presence, he is gaining advantage over us. I feel alarmed as I see so many yielding to his power while they know it not. Did they but see their danger, they would flee to Christ, the sinner's refuge. They would resist the wiles of the adversary. They would pray much for wisdom, grace, and strength, and would seek most earnestly to overcome every evil trait of character. They would walk in the path that Jesus trod, and shun that which Satan urges them to choose. {ST, August 19, 1886 par. 7} [ST, August 19, 1886 par. 8] The tempter often whispers that the Christian life is one of exaction, of rigorous duties; that it is hard to be on the watch continually, and there is no need of being so particular. It was thus that he deceived and overthrew Eve in Eden, telling her that God's commands were arbitrary and unjust, given to prevent man from becoming free and exalted, like himself. His object is the same now that it was then. He desires to deceive and ruin us. {ST, August 19, 1886 par. 8} [ST, August 19, 1886 par. 9] It is true that our Saviour represents his service as a yoke, and the Christian life as one of burden-bearing; yet contrasting these with the cruel power of Satan and the burdens imposed by sin, he exclaims, "My yoke is easy, and my burden is light." If we try to meet the responsibilities of the Christian life and to perform its duties without Jesus as a helper, the yoke is galling, and the burden intolerably heavy. But it is not necessary that we should do this. We should study the life of Christ, cherish his spirit, and copy his example; then we shall be like him, and his peace will rule in our hearts. And the more we become like him, the more clearly shall we discern the temptations of Satan, and the more successfully resist his power. {ST, August 19, 1886 par. 9} [ST, August 19, 1886 par. 10] Jesus invites us: "Come unto me, and I will give you rest." "Learn of me; for I am meek and lowly of heart, and ye shall find rest unto your souls." True happiness is to be found, not in self-indulgence and self-pleasing, but in learning of Christ, taking his yoke, and bearing his burden. Those who trust to their own wisdom and follow their own ways, go complaining at every step, because the burden which selfishness imposes upon them is so heavy and its yoke so galling. Selfishness cannot exist in a heart where Christ dwells; if cherished, it will crowd out everything else. It will lead persons to follow inclination rather than duty, to make self the subject of thought, and to gratify and indulge themselves, instead of seeking to be a blessing to others. Their wants, their pleasures, must come before everything else. In all this they exemplify the spirit of Satan. By their words and deeds they represent his character, instead of the character of Christ. {ST, August 19, 1886 par. 10} [ST, August 19, 1886 par. 11] All this might be changed; for the grace of Christ is sufficient, if they would come to him. If they would lay off their self-imposed burden, renounce their allegiance to Satan, and take the burden which Jesus gives them, and let his yoke bind them to him in willing service, hope and joy would spring up in their hearts. {ST, August 19, 1886 par. 11} [ST, August 19, 1886 par. 12] Jesus loves the purchase of his blood, and he longs to see them possess the peace which he alone can impart. He bids them learn of him meekness and lowliness of heart. This precious grace is rarely seen at the present day, even in those who profess to be Christians. Their own ways seem right in their eyes. In accepting the name of Christ, they do not accept his character, or submit to wear his yoke; therefore they know nothing of the joy and peace to be found in his service. {ST, August 19, 1886 par. 12} [ST, August 19, 1886 par. 13] If we have become the disciples of Christ, we shall be learning of him--every day learning how to overcome some unlovely trait of character, every day copying his example, and coming a little nearer the pattern. If we are ever to inherit those mansions that he has gone to prepare for us, we must here be forming characters in accordance with our high destiny,--characters that will not mar the bliss of Heaven. {ST, August 19, 1886 par. 13} [ST, August 19, 1886 par. 14] We now have the privilege of deciding whether we will be numbered with the servants of Christ or the servants of Satan; and every day we show by our conduct whose service we have chosen. If we are wise, we shall decide as did Joshua: "As for me and my house we will serve the Lord." {ST, August 19, 1886 par. 14} [ST, August 26, 1886 par. 1] August 26, 1886 Right Methods in Education. - By Mrs. E. G. White. - There is at the present time an unparalleled interest in the subject of education. The wide diffusion of knowledge through the agency of the press, placing the means of self-culture within the reach of all, has awakened a general desire for mental improvement. But while we gratefully acknowledge our increased educational facilities, we should not ignore the defects in our present school systems. In many cases, physical as well as moral training has been neglected in the too eager desire to secure intellectual culture; and the youth have left school with morals debased and physical powers enfeebled, with no knowledge of practical life, and little strength to perform its duties. {ST, August 26, 1886 par. 1} [ST, August 26, 1886 par. 2] As these evils have come under my observation, the inquiry has arisen, Must our sons and daughters become moral and physical weaklings, in order to have the advantages afforded by an education in our schools? This should not be; and it need not be if teachers and students will but be true to the laws of nature, which are also the laws of God. A right education will make the youth strong, well-balanced men and women, by developing and calling into active exercise all the powers of mind and body. It will make them a blessing to the world; for it will enable them to attain a true and noble manhood and womanhood. {ST, August 26, 1886 par. 2} [ST, August 26, 1886 par. 3] Many times students are so anxious to complete their education that they are not thorough in anything that they undertake. They do not understand the true object of education, and so fail to take such a course as to secure this object. They apply themselves to the study of mathematics or the languages, while they neglect a study far more essential to happiness and success in life. Many who can explore the depths of the earth with the geologist, or traverse the heavens with the astronomer, take not the slightest interest in their own bodies. Others can correctly describe every organ of the body, and tell how many bones there are in the human frame, and yet they are as ignorant of the laws of health, and the cure of disease, as though life were controlled by blind fate, instead of definite and unvarying law. {ST, August 26, 1886 par. 3} [ST, August 26, 1886 par. 4] Sound health lies at the very foundation of the student's success. Without it, he can never see the fruition of his ambitions and his hopes. Hence a knowledge of the laws by which health is secured and preserved is of preeminent importance. The human body may be compared to nicely adjusted machinery, which needs care to keep it in running order. One part should not be subjected to constant wear and pressure, while another part is rusting from inaction. While the mind is taxed, the muscles also should have their proportion of exercise. Every young person should learn how to regulate his dietetic habits,--what to eat, when to eat, and how to eat. He should also learn how many hours may be spent in study, and how much time should be given to physical exercise. {ST, August 26, 1886 par. 4} [ST, August 26, 1886 par. 5] It is a duty which every student owes to himself, to society, and to God, to properly regulate his habits of eating, sleeping, study, and exercise; but there are few who have the moral courage and the self-control to act from principle. The student who studies hard, sleeps and exercises little, and eats irregularly of an improper or inferior quality of food, is obtaining mental discipline at the expense of health and morals, of spirituality, and, it may be, of life itself. {ST, August 26, 1886 par. 5} [ST, August 26, 1886 par. 6] Young persons are naturally active, and if they find no legitimate scope for their pent-up energies after the confinement of the schoolroom, they become restless and impatient of control; they are thus led to engage in the rude, unmanly sports that disgrace so many schools and colleges, and even to plunge into scenes of dissipation. And many who leave their homes innocent, are corrupted by their associations at school. Much could be done to obviate these evils, if every institution of learning would make provision for manual labor on the part of the students,--for actual practice in agriculture and the mechanic arts. Competent teachers should be provided to instruct the youth in various industrial pursuits, as well as in their studies in the school room. While a part of each day is devoted to mental improvement and physical labor, devotional exercises and the study of the Scriptures should not be overlooked. {ST, August 26, 1886 par. 6} [ST, August 26, 1886 par. 7] Students trained in this manner would have habits of self-reliance, firmness, and perseverance, and would be prepared to engage successfully in the practical duties of life. They would have courage and determination to surmount obstacles, and moral stamina to resist evil influences. {ST, August 26, 1886 par. 7} [ST, August 26, 1886 par. 8] If young persons can have but one set of faculties disciplined, which is most important, the study of the sciences, with the disadvantages to health and morals under which such knowledge is usually obtained, or a thorough training in practical duties, with sound morals and good physical development? In most cases both may be secured if parents will take a little pains; but if both cannot be had, we would unhesitatingly decide in favor of the latter. {ST, August 26, 1886 par. 8} [ST, August 26, 1886 par. 9] Where useful labor is combined with study, there is no need of gymnastic exercises; and much more benefit is derived from work performed in the open air than from indoor exercise. The farmer and the mechanic each have physical exercise; yet the farmer is much the healthier of the two, for nothing short of the invigorating air and sunshine will fully meet the wants of the system. The farmer finds in his labor all the movements that were ever practiced in the gymnasium. And his movement room is the open fields; the canopy of heaven is its roof, and the solid earth its floor. A farmer who is temperate in all his habits usually enjoys good health. His work is pleasant; and his vigorous exercise causes full, deep, and strong inspirations and exhalations, which expand the lungs and purify the blood, sending the warm current of life bounding through arteries and veins. {ST, August 26, 1886 par. 9} [ST, August 26, 1886 par. 10] In what contrast to the habits of the active farmer are those of the student who neglects physical exercise. The student sits day after day in a close room, bending over his desk or table, his chest contracted, his lungs crowded. His brain is taxed to the utmost, while his body is inactive. He cannot take full, deep inspirations; his blood moves sluggishly; his feet are cold, his head hot. How can such a person have health? It is not hard study that is destroying the health of students, so much as it is their disregard of nature's laws. Let them take regular exercise that will cause them to breathe deep and full, and they will soon feel that they have a new hold on life. {ST, August 26, 1886 par. 10} [ST, August 26, 1886 par. 11] Young ladies, too, should be taught how to work. Experienced teachers should be employed to instruct them in the mysteries of the kitchen. A knowledge of domestic duties is beyond price to every woman. There are families without number whose happiness is wrecked by the inefficiency of the wife and mother. It is not so important that girls learn painting, fancy work, music, or even the more solid branches of study, as it is that they learn to cut, make, and mend their own clothing, and how to prepare palatable and wholesome food. That was a wise father, who, when asked what he intended to do with his daughters, replied, "I intend to apprentice them to their excellent mother, that they may learn the art of improving time, and be fitted to become wives and mothers, heads of families, and useful members of society." {ST, August 26, 1886 par. 11} [ST, August 26, 1886 par. 12] Every young woman should be so educated that if called to fill the position of wife and mother, she may preside as a queen in her own domain. She should be fully competent to guide and instruct her children, and to direct her household affairs. It is her duty to understand the mechanism of the human body and the principles of hygiene, the matters of diet and dress, labor and recreation, and countless other things that intimately concern the well-being of her household. Many ladies, accounted well-educated, having graduated with honors at some institution of learning, are shamefully ignorant of the practical duties of life. They are destitute of the qualifications necessary for the proper regulation of the family, and hence essential to its happiness and well-being. They may talk of woman's rights and her elevated sphere; yet they themselves fall far below the true sphere of woman. {ST, August 26, 1886 par. 12} [ST, August 26, 1886 par. 13] Ignorance of useful employment is contrary to the design of God in the creation of man, and is by no means an essential characteristic of the true gentleman or lady. Idleness is sin, and ignorance of common duties is the result of folly,--a folly which the after-life will give ample occasion to bitterly regret. {ST, August 26, 1886 par. 13} [ST, August 26, 1886 par. 14] "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God," will be the rule of life with students who desire to serve and honor God. Such students will preserve their integrity in the face of temptation; they will come from school with well-developed intellects, and with health of body and soul, and the world will be the better for their influence and labors. - {ST, August 26, 1886 par. 14} [ST, September 2, 1886 par. 1] September 2, 1886 The Love of Gain. - By Mrs. E. G. White. - Paul writes to the Philippians: "Let this mind be in you which was also in Christ Jesus." "Look not every man on his own things, but every man also on the things of others." He admonishes his Hebrew brethren: "Let your conversation be without covetousness, and be content with such things as ye have; for He hath said, I will never leave thee nor forsake thee." To the Corinthians he writes: "Let no man seek his own, but every man another's wealth." These exhortations are needed; for naturally "all seek their own and not the things which are Jesus Christ's" or their neighbors'. {ST, September 2, 1886 par. 1} [ST, September 2, 1886 par. 2] In the end it does not profit any one to be selfish; for God marks all such acts, and he will render to every man according to his works. "Whatsoever a man soweth, that shall he also reap." "He which soweth sparingly shall reap also sparingly." {ST, September 2, 1886 par. 2} [ST, September 2, 1886 par. 3] Our mission in this world is to live for the good of others. And it is little things which test the character. It is the unpretending acts of daily self-denial, performed heartily and cheerfully, that God smiles upon. We should cherish love and forbearance, and should be a blessing to others by our forgetfulness of self and our care for their welfare. {ST, September 2, 1886 par. 3} [ST, September 2, 1886 par. 4] Hospitality should be practiced. We should entertain those who need our care, and the benefit of our society and our homes, even though it be at some inconvenience. Some one must bear these necessary burdens; but many close their eyes to the good which they have opportunity to do for others, and by their neglect they lose the blessing which they might obtain, and those who have willing hearts, and who cheerfully make the cases of the needy their own, are burdened. The Lord has work enough to employ all his followers. All can show forth his glory if they will, but the majority refuse to make the necessary sacrifice. They profess faith, but have not works; and their faith is dead, being alone. They shun responsibilities and burdens, and will be rewarded as their works have been. {ST, September 2, 1886 par. 4} [ST, September 2, 1886 par. 5] The work of the Lord is a great work, and wise men are needed to engage in it. God calls for earnest, unselfish, disinterested laborers, who will keep up the various branches of the work. Sacrifice, self-denial, toil, and disinterested benevolence characterized the life of Christ, who is our example in all things. He laid aside his glory, his high command, his honor, and his riches, and humbled himself to our necessities. The work and character of a true laborer will be in accordance with the life of Christ. We cannot equal the example, but we should copy it. Love for souls for whom our Lord made this great sacrifice should stimulate his people to self-denying effort for their salvation. When this spirit actuates ministers and people, their labors will be fruitful; for the power of God will be seen upon them in the gracious influences of his Holy Spirit. {ST, September 2, 1886 par. 5} [ST, September 2, 1886 par. 6] God would have his people arouse, and summon strength and courage to surmount obstacles. He would have them, if need be, labor, as did the apostle Paul, in weariness, in painfulness, in watching, forgetting infirmities in the deep interest felt in souls for whom Christ died. Many could do a good work in his cause if they were consecrated, having no selfish interests of their own to serve. {ST, September 2, 1886 par. 6} [ST, September 2, 1886 par. 7] All are required to have an unselfish interest in the work of God, to labor for its advancement, and to give of their means for its support. Anciently the covetousness of some led them to make stinted offerings, and to withhold that which the Lord required. This was recorded against them in Heaven, and they were cursed in their harvests and their flocks just in proportion as they had withheld from the cause of God. Some were visited with affliction in their families. God would not accept a stinted offering nor one that was lame. It must be without blemish, the best of their flocks, and the best fruits of their fields. And it must be a free-will offering, if they would have the blessing of the Lord rest upon their families and their possessions. {ST, September 2, 1886 par. 7} [ST, September 2, 1886 par. 8] Hearts will be tested and proved by the calls for means. This is a constant, living test, and one that it will be hard for the naturally selfish and covetous to bear. It is a test that enables each one to understand his own heart, to see whether the love of the truth or the love of the world predominates. {ST, September 2, 1886 par. 8} [ST, September 2, 1886 par. 9] When the young man came to Jesus, and asked him what he should do to gain eternal life, Jesus told him to keep the commandments. The young man declared that he had done this from his youth, and Jesus said to him: "One thing thou lackest. Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven; and come, take up the cross, and follow me." The result was, that the young man went away sorrowful; "for he had great possessions." There are many like this young man. They desire eternal life; but the true spirit of sacrifice, which alone is acceptable to God, they do not possess. They love the world better than they love the truth. They are not being fitted up and made ready for the kingdom of God; and because of their covetousness, the prospering hand of God will not be with them to bless their undertakings. {ST, September 2, 1886 par. 9} [ST, September 2, 1886 par. 10] God is acquainted with every heart. Every selfish motive is known to him; and he suffers circumstances to arise to try the hearts of his professed people, to prove them, and develop character. The lives of the professed people of God should testify that they are sincere. Unless their faith is shown by their works, it is dead; and nothing but a living faith will save them in the great day of final accounts. {ST, September 2, 1886 par. 10} [ST, September 2, 1886 par. 11] It is time for those who have large possessions to begin to work fast. They should not only lay by them in store as God is now prospering them, but as he has prospered them. In the days of the apostles, arrangements were made that all should share equally in the burdens of the church, according to their several abilities. They did not think it consistent that some should be eased and others burdened. {ST, September 2, 1886 par. 11} [ST, September 2, 1886 par. 12] Those who, like Judas, have set their hearts on their earthly treasure, will complain as he did when calls are made for the cause of God. His heart coveted the costly ointment poured upon Jesus, and he sought to hide his selfishness under the disguise of a pious, conscientious regard for the poor. "Why," he asked, "was not this ointment sold for three hundred pence, and given to the poor?" He wished that he had the ointment in his possession; it would not thus be lavished upon the Saviour. He would sell it for money, and apply it to his own use. {ST, September 2, 1886 par. 12} [ST, September 2, 1886 par. 13] As Judas brought up the poor as an excuse, so professed Christians whose hearts are covetous will seek to hide their selfishness under a pretended conscientiousness. They quote: "Let not thy left hand know what thy right hand doeth." "Take heed that ye do not your alms before men, to be seen of them." And they urge that these texts teach that they must be secret in their works of charity. They seem to have a conscientious desire to follow the Bible plan exactly, just as they understand it; but they entirely ignore the plain texts that enjoin liberal giving. The left hand does not know what the right hand does; for the right hand does nothing worthy of the notice of the left hand. {ST, September 2, 1886 par. 13} [ST, September 2, 1886 par. 14] These persons do very little excusing themselves because they do not know how to give. But Jesus explained the matter so that there need be no misapprehension. "When thou doest thine alms," he says, "do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily, I say unto you, they have their reward." They gave to be regarded noble and generous by men. They received the praise they sought, and this was all the reward they would have. This lesson was designed to rebuke those who wished to receive glory of men. They gave large sums with this object in view, and the means given was often obtained by oppressing the hireling in his wages, and grinding the face of the poor. {ST, September 2, 1886 par. 14} [ST, September 2, 1886 par. 15] Scripture testimony will harmonize when it is rightly understood. And our Saviour says: "Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven." "By their fruits ye shall know them." The good works of the children of God are the most effectual preaching that the unbeliever has. He thinks that there must be a strong motive to actuate the Christian to deny self, and use his means to benefit his fellowmen, and advance the cause of God. It is unlike the spirit of the world. Such fruits testify to the genuineness of Christianity. {ST, September 2, 1886 par. 15} [ST, September 2, 1886 par. 16] "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself." - {ST, September 2, 1886 par. 16} [ST, September 9, 1886 par. 1] September 9, 1886 Woman in the Home. - By Mrs. E. G. White. - The principle inculcated by the injunction, "Be ye kindly affectioned one to another," lies at the very foundation of domestic happiness. Christian courtesy should reign in every household. It is cheap, but it has power to soften natures which would grow hard and rough without it. The cultivation of a uniform courtesy, a willingness to do by others as we would like them to do by us, would banish half the ills of life. The wife and mother may bind the hearts of her husband and children to her own by the strong chords of love, if in her intercourse with them she will manifest unvarying love in gentle words and courteous deportment. {ST, September 9, 1886 par. 1} [ST, September 9, 1886 par. 2] Marked diversities of disposition and character frequently exist in the same family; for it is in the order of God that persons of varied temperament should associate together. When this is the case, each member of the household should sacredly regard the feelings, and respect the rights of the others. By this means mutual consideration and forbearance will be cultivated, prejudices will be softened, and rough points of character smoothed. Harmony may be secured, and the blending of the varied temperaments may be a benefit to each. Christian courtesy is the golden clasp uniting the members of the family in bonds of love that become closer and stronger every day. {ST, September 9, 1886 par. 2} [ST, September 9, 1886 par. 3] In many cases homes are made unhappy by the useless repining of the wife and mother, who turns with distaste from the simple, homely tasks of her domestic life. She looks upon her cares and duties as hardships, and the ministrations which might be made pleasant and interesting become the merest drudgery. {ST, September 9, 1886 par. 3} [ST, September 9, 1886 par. 4] Many a woman goes through the routine of her daily duties with fidelity and exactness, while she is all the time comparing her lot with that of others whom she considers more favored, and is cherishing unsanctified longings for an easier position, where she will be free from the petty cares and exactions that vex her spirit. She little dreams that in that widely different sphere to which she aspires, trials fully as vexatious, though perhaps of a different nature, would certainly beset her. And while she is fruitlessly yearning for a different life, she is, by her sinful discontent, casting from her the blessings which a kind Providence has already granted. {ST, September 9, 1886 par. 4} [ST, September 9, 1886 par. 5] Others become so occupied with their household cares that they forget the little courtesies which make life pleasant to their husbands and children. While their time and energies are absorbed in the preparation of something to eat or to wear, their husbands and sons come in and go out as strangers. And very many, finding nothing attractive at home, perhaps being greeted with continual scolding and murmuring, seek comfort and amusement in the dram-shop, or in other forbidden places. {ST, September 9, 1886 par. 5} [ST, September 9, 1886 par. 6] The true wife and mother will pursue an entirely different course. She will perform her duties with dignity and cheerfulness, not considering it degrading to do with her own hands whatever it is necessary to do in a well-ordered household. {ST, September 9, 1886 par. 6} [ST, September 9, 1886 par. 7] In order to be a good wife, it is not necessary that woman's nature should be utterly merged in that of her husband. Every individual has a life distinct from all others, an experience differing essentially from theirs. It is not the design of our Creator that our individuality should be lost in another's; he would have us possess our own characters, softened and sanctified by his sweet grace. He would hear our words fresh from our own hearts. He would have our yearning desires and earnest cries ascend to him marked by our own individuality. All do not have the same exercises of mind, and God calls for no second-hand experience. Our compassionate Redeemer reaches his helping hand to us just where we are. {ST, September 9, 1886 par. 7} [ST, September 9, 1886 par. 8] If woman looks to God for strength and comfort, and in his fear seeks to perform her daily duties, she will win the respect and confidence of her husband, and see her children coming to maturity honorable men and women, having moral stamina to do right. But mothers who neglect present opportunities, and let their duties and burdens fall upon others, will find that their responsibility remains the same, and they will reap in bitterness what they have sown in carelessness and neglect. There is no chance work in this life; the harvest will be determined by the character of the seed sown. {ST, September 9, 1886 par. 8} [ST, September 9, 1886 par. 9] Many who do well under favorable circumstances seem to undergo a transformation of character when trials and adversity come; they deteriorate in proportion to their troubles. God never designed that we should thus be the sport of circumstances. We are not responsible for circumstances over which we have no control, and it is useless to deny that these often affect our life-work; but we sin when we permit circumstances to subvert principle, when we are unfaithful to our high trust, and neglect known duty. {ST, September 9, 1886 par. 9} [ST, September 9, 1886 par. 10] The first and most urgent duty which the mother owes to her Creator is to train for him the children that he has given her. Infant children are a mirror for the mother in which she may see reflected her own habits and deportment. How careful, then, should be her language and behavior in the presence of these little learners. Whatever traits of character she wishes to see developed in them, she must cultivate in herself. {ST, September 9, 1886 par. 10} [ST, September 9, 1886 par. 11] When the mother has gained the confidence of her children, and taught them to love and obey her, she has given them the first lesson in the Christian life. They must love and trust and obey their Saviour, as they love and trust and obey their parents. The love which in faithful care and right training the parent manifests for the child, faintly mirrors the love of Jesus for his faithful people. {ST, September 9, 1886 par. 11} [ST, September 9, 1886 par. 12] Mothers, awake to the fact that your influence and example are affecting the character and destiny of your children; and in view of your responsibility, develop a well-balanced mind, and a pure character, reflecting only the true, the good, and the beautiful. Your compassionate Redeemer is watching you with love and sympathy, ready to hear your prayers, and to render you the assistance which you need. He knows the burdens of every mother's heart, and is her best friend in every emergency. His everlasting arms support the God-fearing, faithful mother. When upon earth, he had a mother that struggled with poverty, having many anxious cares and perplexities, and he sympathizes with every Christian mother in her cares and anxieties. That Saviour who took a long journey for the purpose of relieving the anxious heart of a woman whose daughter was possessed by an evil spirit, will hear the mother's prayers, and will bless her children. {ST, September 9, 1886 par. 12} [ST, September 9, 1886 par. 13] He who gave back to the widow her only son as he was carried to the burial, is touched today by the woe of the bereaved mother. He who wept tears of sympathy at the grave of Lazarus, and gave back to Martha and Mary their buried brother; who pardoned Mary Magdalene; who remembered his mother when he was hanging in agony upon the cross; who appeared to the weeping women, and made them his messengers to spread the first glad tidings of a risen Saviour,--he is woman's best friend today, and is ready to aid her in all the relations of life. {ST, September 9, 1886 par. 13} [ST, September 9, 1886 par. 14] Our Saviour, who understands our heart-struggles, and knows the weakness of our natures, pities our infirmities, forgives our errors, and bestows upon us the graces which we earnestly desire. Joy, peace, long-suffering, gentleness, faith, and charity are the elements of the Christian character. These precious graces are the fruit of the Spirit, and the Christian's crown and shield. Where these graces reign in the home, the sons are "as plants grown up in their youth," and the daughters "as corner-stones polished after the similitude of a palace." These heavenly attainments are not dependent upon circumstances, nor the will or imperfect judgment of man. Nothing can give more perfect contentment and satisfaction than the cultivation of a Christian character; the most exalted aspirations can aim at nothing higher. {ST, September 9, 1886 par. 14} [ST, September 16, 1886 par. 1] September 16, 1886 Women as Christian Laborers. - By Mrs. E. G. White. - He who died to redeem man from death, loves with a divine love; and he says to his followers: "This is my commandment that ye love one another as I have loved you." Christ showed his love for the fallen race by his actions. The true child of God will be Christlike; and as he grows in the knowledge of the truth, and is sanctified through the truth, he will be more and more like Christ, and more desirous to save souls, and purchase of his blood. {ST, September 16, 1886 par. 1} [ST, September 16, 1886 par. 2] Some can do more than others; but all can do something. Women should not feel that they are excused because of their domestic cares. They should become intelligent as to how they can work most successfully and methodically in bringing souls to Christ. If all would realize the importance of doing to the utmost of their ability in the work of God, having a deep love for souls, feeling the burden of the work upon them, hundreds would be engaged as active workers who have hitherto been dull and uninterested, accomplishing nothing, or at most but very little. {ST, September 16, 1886 par. 2} [ST, September 16, 1886 par. 3] In many cases the rubbish of the world has clogged the channels of the soul. Selfishness controls the mind and warps the character. Were the life hid with Christ in God, his service would be no drudgery. If the whole heart were consecrated to God, all would find something to do, and would covet a part in the work. They would sow beside all waters, praying and believing that the fruit would appear. The practical, God-fearing workers will be growing upward, praying in faith for grace and heavenly wisdom that they may do the work devolving upon them with cheerfulness and a willing mind. They will seek the divine rays of light that they may brighten the paths of others. {ST, September 16, 1886 par. 3} [ST, September 16, 1886 par. 4] Those who are co-laborers with God will have no disposition to engage in the various expedients for amusement; they will not be seeking after happiness and enjoyment. In taking up their work in the fear of God, and doing service to the Master, they will secure the most substantial happiness. Connected with Jesus Christ, they will be wise unto salvation. They will be fruit-bearing trees. They will develop a blameless life, a beauteous character. The great work of redemption will be their first consideration. Eating and drinking and dressing, houses and lands, will be secondary matters. The peace of God within will force off the withered or gnarled branches of selfishness, vanity, pride, and indolence. It is faith and practice that make up the Christian's life. We do not meet the standard of Christianity in merely professing Christ and having our names upon the church book. We should be individual workers for Christ. By personal effort we can show that we are connected with him. {ST, September 16, 1886 par. 4} [ST, September 16, 1886 par. 5] Christian women are called for. There is a wide field in which they may do good service for the Master. There are noble women who have had moral courage to decide in favor of the truth from the weight of evidence. They have tact, perception, and good ability, and could make successful Christian workers. There is work neglected or done imperfectly that could be thoroughly accomplished through the help that they are able to give. They could reach a class that ministers cannot reach. There are offices in the church that they could fill acceptably, and many branches of the church work that they could attend to if properly instructed. {ST, September 16, 1886 par. 5} [ST, September 16, 1886 par. 6] Women can do good work in the missionary field, by writing to friends, and learning their true feelings in relation to the cause of God. Very valuable items are brought to light through this means. The workers should not seek for self-exaltation, but to present the truth in its simplicity wherever they shall have an opportunity. The money that has been spent for needless trimmings and useless ornaments should be devoted to the cause of God, and used to bring the light of truth to those who are in the darkness of error. The souls saved through their efforts will be more precious to them than costly and fashionable dress. The white robes and jeweled crown given them by Christ as the reward for their unselfish efforts in the salvation of souls, will be more valuable than needless adornments. The stars in their crowns will shine forever and ever, and will a thousand times repay them for the self-denial and self-sacrifice they have exercised in the cause of God. {ST, September 16, 1886 par. 6} [ST, September 16, 1886 par. 7] Women of firm principle and decided character are needed, women who believe that we are indeed living in the last days, and that we have the last solemn message of warning to be given to the world. They should feel that they are engaged in an important work in spreading the rays of light which Heaven has shed upon them. When the love of God and his truth is an abiding principle, they will let nothing deter them from duty, or discourage them in their work. They will fear God, and will not be diverted from their labors in his cause by the temptation of lucrative situations and attractive prospects. They will preserve their integrity at any cost to themselves. These are the ones who will correctly represent the religion of Christ, whose words will be fitly spoken, like apples of gold in pictures of silver. Such persons can in many ways do a precious work for God. He calls upon them to go out into the harvest field, and help gather in the sheaves. {ST, September 16, 1886 par. 7} [ST, September 16, 1886 par. 8] Intelligent Christian women may use their talents to the very highest account. They can show by their life of self-denial, and by their willingness to work to the best of their ability, that they believe the truth, and are being sanctified through it. Many need a work of this kind to develop the powers they possess. Wives and mothers should in no case neglect their husbands and their children; but they can do much without neglecting home duties, and all have not these responsibilities. {ST, September 16, 1886 par. 8} [ST, September 16, 1886 par. 9] Who can have so deep a love for the souls of men and women for whom Christ died, as those who are partakers of his grace? Who can better represent the religion of Christ than Christian women, women who are earnestly laboring to bring souls to the light of truth? Who else is so well adapted to the work of the Sabbath-school? The true mother is the true teacher of children. If with a heart imbued with the love of Christ, she teaches the children of her class, praying with them and for them, she may see souls converted, and gathered into the fold of Christ. I do not recommend that woman should seek to become a voter or office-holder; but as a missionary, teaching the truth by epistolary correspondence, distributing reading matter, conversing with families and praying with the mother and children, she may do much, and be a blessing. {ST, September 16, 1886 par. 9} [ST, September 16, 1886 par. 10] The Lord of the vineyard is saying to many women who are now doing nothing, "Why stand ye here all the day idle?" They may be instruments of righteousness, rendering holy service. It was Mary who first preached a risen Jesus; and the refining, softening influence of Christian women is needed in the great work of preaching the truth now. If there were twenty women where now there is one who would make the saving of souls their cherished work, we should see many more converted to the truth. Zealous and continued diligence in the cause of God would be wholly successful, and would astonish them with its results. The work must be accomplished through patience and perseverance, and in this is manifested the real devotion to God. He calls for deeds, and not words only. {ST, September 16, 1886 par. 10} [ST, September 16, 1886 par. 11] The work of God is worthy of our best efforts. In fulfillment of the divine plan, the Son of man came to seek and to save that which was lost. He taught the erring and sinful ones whom he came to save, and wrestled in earnest prayer to his Father in their behalf; and we should engage in the same work. If it was not beneath the dignity of the Son of God, the Creator of worlds, should it be considered too humiliating or too self-sacrificing for his followers?--No, indeed. However aspiring we may be, there is no calling that is higher, holier, and more ennobling than to be a co-laborer with the Son of God. {ST, September 16, 1886 par. 11} [ST, September 16, 1886 par. 12] Often we are so wrapped up in our selfish interests that our hearts are not allowed to take in the needs and wants of humanity; we are lacking in deeds of sympathy and benevolence, in sacred and social ministering to the needy, the oppressed, and the suffering. Women are needed who are not self-important, but gentle in manners and lowly of heart, who will work with the meekness of Christ wherever they can find anything to do for the salvation of souls. All who have been made partakers of the heavenly benefits, should be earnest and anxious that others, who do not have the privileges which they have enjoyed, should have the evidences of the truth presented before them. And they will not merely desire that others should have this benefit, but will see that they do have it, and will do their part toward the accomplishment of this object. {ST, September 16, 1886 par. 12} [ST, September 16, 1886 par. 13] Those who become co-laborers with God will increase in moral and spiritual power, while those who devote their time and energies to serving themselves will dwarf, and wither, and die. Christian women, the youth, the middle-aged, and those of advanced years, may have a part in the work of God for this time; and in engaging in this work as they have opportunity, they will obtain an experience of the highest value to themselves. In forgetfulness of self, they will grow in grace. By training the mind in this direction, they will learn how to bear burdens for Jesus, and will realize the blessedness of the service. And soon the time will come when "they that sow in tears shall reap in joy." - {ST, September 16, 1886 par. 13} [ST, October 28, 1886 par. 1] October 28, 1886 Talents a Trust from God. - By Mrs. E. G. White. - We are indebted to God for all the powers of mind that we possess. To each of us he has intrusted talents, and for their proper use he holds us responsible. It is his will that we so educate ourselves as to be able to use these talents in a manner to accomplish the greatest good in the world and to reflect glory to the Giver; and our faculties may be so cultivated, so discreetly directed and controlled, as to accomplish this object. {ST, October 28, 1886 par. 1} [ST, October 28, 1886 par. 2] We are not all constituted alike. We have varied minds; some are strong upon certain points, and very weak upon others. These deficiencies, which are often so very evident, need not and should not exist. If those who have them would take pains to strengthen the weak points in their character by cultivation and exercise, they would soon find these inequalities disappearing. And when all the faculties are in harmonious exercise, the intellect will be clear and strong and the judgment sound. {ST, October 28, 1886 par. 2} [ST, October 28, 1886 par. 3] It is duty to so educate the mind as to bring out all its energies and develop every faculty. If certain faculties are used to the neglect of others, the design of God is not fully carried out in us; for in a great measure our faculties are mutually dependent, each having a bearing upon all the rest. One set of faculties cannot be effectually used while the others are weak and inactive. If all the attention is given to those faculties that are already strong, while the others are permitted to lie dormant, the development will be strong in one direction, and there will be extremes in the character, because the mental balance has not been preserved. And many minds are dwarfed because all their powers have not been cultivated. {ST, October 28, 1886 par. 3} [ST, October 28, 1886 par. 4] It is agreeable, but not most profitable, to exercise those faculties that are naturally the strongest, to the neglect of those that are weak, and need to be strengthened. We are dependent upon God for the preservation of our faculties, and we have no right to neglect any of the powers that he has given us. There are monomaniacs all over the country. It is frequently the case that many are sane upon every subject but one. Their minds are unbalanced because one organ was specially exercised, while the others were permitted to lie dormant. The one that was in constant use became worn and diseased, and the others were weakened through inaction. God is not glorified when such a course is pursued, and his creatures become wrecked through an injudicious use of the powers that he has given them. {ST, October 28, 1886 par. 4} [ST, October 28, 1886 par. 5] Many are not doing the greatest amount of good of which they are capable, because they exercise their minds in one direction, and neglect to give careful attention to those things for which they think they are not adapted. Faculties that are weak are thus allowed to remain so, because the work that would call them into exercise, and give them strength, is not pleasant. And yet the power to concentrate the mind upon one subject to the exclusion of all others, is well in a degree, if it is not carried so far that the mind cannot act healthfully. {ST, October 28, 1886 par. 5} [ST, October 28, 1886 par. 6] Ministers should be guarded, lest they concentrate their minds and energies upon one subject, to the exclusion of others that may be of equal importance. They are in danger of narrowing down the work of God, and becoming one-idea men. Many times all the strength of their being is concentrated on the subject to which the attention is called for the time, and every other consideration is lost sight of. This one favorite theme is the burden of their thoughts and the subject of their conversation. All the evidence which has a bearing upon that subject is eagerly seized upon and appropriated, and dwelt upon at so great length that minds are wearied in following them. {ST, October 28, 1886 par. 6} [ST, October 28, 1886 par. 7] Those who put the whole strength of their mind into one subject, are greatly deficient on other points. The subject before them enchains their attention, and they are led on and on, and go deeper and deeper into the matter. They become interested and absorbed, and see new light and beauty as they advance. But there are few minds that can follow them, unless they have given the subject the same careful thought. There is danger of such men planting the seed of truth so deep that the tender, precious blade will never find the surface. {ST, October 28, 1886 par. 7} [ST, October 28, 1886 par. 8] Much hard labor is often expended that is not called for, and that will never be appreciated. Time is lost in explaining points which are either self-evident or really unimportant, and which would be taken for granted without proof. But while time should not be spent on unnecessary and trifling arguments, the really vital points should be made as plain and forcible as language and proof can make them. {ST, October 28, 1886 par. 8} [ST, October 28, 1886 par. 9] The most essential points of Bible truth may be made indistinct by giving attention to every minute particular. Some, in their writings, need to be constantly guarded, lest they make blind points that are plain in themselves, by covering them up with many arguments which will not be of lively interest to the reader. If they linger tediously upon points, giving every particular which suggests itself to the mind, their labor will be nearly lost; for the interest of the reader will not be deep enough to lead him to pursue the subject to its close. Much ground may be covered; but the work upon which so much labor is expended is not calculated to do the greatest amount of good, because it fails to awaken a general interest. {ST, October 28, 1886 par. 9} [ST, October 28, 1886 par. 10] In this age, when pleasing fables are drifting upon the surface and attracting the mind, truth presented in an easy style, backed up by a few strong proofs, is better and more effective than if its advocates were to search extensively, and bring forth an overwhelming array of evidence; for the simple propositions do not then stand so clear and distinct in many minds as before the objections and evidences were brought before them. There are some who take many things for granted, and assertions will go farther with them than long, labored arguments. {ST, October 28, 1886 par. 10} [ST, October 28, 1886 par. 11] This is a busy world. Men and women who engage in the business of life have not time to meditate, nor even to read the word of God thoroughly enough to understand all its important truths. Long, labored arguments will interest but few; for the people read as they run. It is better to keep a reserve of arguments and proof than to pour out a depth of knowledge on a subject that is in itself clear and plain. {ST, October 28, 1886 par. 11} [ST, October 28, 1886 par. 12] Christ's ministry lasted only three years; but a great work was done in that short period. In these days there is also a great work to be done in a short time; and while many are getting ready to do something, souls will perish for the want of light and knowledge. {ST, October 28, 1886 par. 12} [ST, October 28, 1886 par. 13] If men who are engaged in presenting and defending the truth of the Bible, undertake to investigate the statements, and show the fallacy and inconsistency of men who dishonestly turn the truth of God into a lie, Satan will stir up opponents enough to keep their pens constantly employed, while other branches of the truth of God will be left to suffer. {ST, October 28, 1886 par. 13} [ST, October 28, 1886 par. 14] Said Nehemiah, when his enemies sought to entice him from his post of duty: "I am doing a great work, so that I cannot come down. Why should the work cease, whilst I leave it, and come down to you?" We, too, are doing a great work, and we cannot come down. And we need more of the spirit of those men who were engaged in building the walls of Jerusalem. If Satan sees that he can keep men answering the objections of opponents, and thus keep their voices silent, and hinder them from doing the most important work for this time, he rejoices; for his object is accomplished. {ST, October 28, 1886 par. 14} [ST, October 28, 1886 par. 15] The world needs laborers now. From every direction is heard the Macedonian cry, "Come over and help us." Our success consists in reaching common minds. Plain, pointed arguments, standing out as mile-posts, will do more toward convincing people than will a large array of arguments which none but investigating minds will have interest to follow. And if the laborers are pure in heart and life, if they use to the glory of God the talents that he has committed to their keeping, they will have God on their side and heavenly angels to work with their efforts. Basel, Switzerland. {ST, October 28, 1886 par. 15} [ST, November 4, 1886 par. 1] November 4, 1886 Daniel an Example of Faithfulness. - By Mrs. E. G. White. - When Darius set over the provinces of his kingdom a hundred and twenty princes, and over these, three presidents, to whom the princes where to give account, we read that "Daniel was preferred above the presidents and princes, because an excellent spirit was found in him; and the king thought to set him over the whole realm." But evil angels, fearing the influence of this good man over the king and in the affairs of the kingdom, stirred up the presidents and princes to envy. These wicked men watched Daniel closely, that they might find some fault in him which they could report to the king; but they failed. "He was faithful, neither was there any error or fault found in him." {ST, November 4, 1886 par. 1} [ST, November 4, 1886 par. 2] Then Satan sought to make Daniel's faithfulness to God the cause of his destruction. The presidents and princes came tumultuously together unto the king, and said, "All the presidents of the kingdom, the governors and the princes, the counselors and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions." The king's pride was flattered. He was ignorant of the mischief purposed against Daniel, and he granted their request. The decree was signed, and became one of the unalterable laws of the Medes and Persians. {ST, November 4, 1886 par. 2} [ST, November 4, 1886 par. 3] These envious men did not believe that Daniel would be untrue to his God, or that he would falter in his firm adherence to principle; and they were not mistaken in their estimate of his character. Daniel knew the value of communion with God. With full knowledge of the king's decree, he still bowed in prayer three times a day, "his windows being open in his chamber toward Jerusalem." He did not seek to conceal his act, although he knew full well the consequences of his fidelity to God. He saw the dangers that beset his path; but his steps faltered not. Before those who were plotting his ruin, he would not allow even the appearance that his connection with Heaven was severed. {ST, November 4, 1886 par. 3} [ST, November 4, 1886 par. 4] In all cases where the king had a right to command, Daniel would obey. He was willing to obey so far as he could do so consistently with truth and righteousness; but kings and decrees could not make him swerve from his allegiance to the King of kings. He knew that no man, not even his king, had a right to come between his conscience and his God, and interfere with the worship due to his Maker. {ST, November 4, 1886 par. 4} [ST, November 4, 1886 par. 5] Daniel was true, noble, and generous. While he was anxious to be at peace with all men, he would not permit any power to turn him aside from the path of duty. He had an opportunity to testify in favor of the true God, and to present the reasons why he alone should receive worship, and the duty of rendering him praise and homage, and nobly did he improve it. Had he respected the king's decree in this instance, he would have dishonored God. He was surrounded by proud idolaters; but he was a faithful witness for the truth. His dauntless adherence to a right course of action, was as a bright light amid the moral darkness of that heathen court. {ST, November 4, 1886 par. 5} [ST, November 4, 1886 par. 6] On account of his praying to God, Daniel was cast into the lion's den. Envious and wicked men thus far accomplished their purpose. But Daniel continued to pray, even among the lions. Did God forget his faithful servant, and suffer him to be destroyed? Oh, no; Jesus, the mighty Commander of the hosts of Heaven, sent his angels to close the mouths of those hungry lions, that they should not hurt the praying man of God; and all was peace in that terrible den. The king witnessed the miraculous preservation of Daniel, and brought him out with honors; while those who had plotted his destruction were utterly destroyed, with their wives and children, in the terrible manner in which they had planned to destroy Daniel. {ST, November 4, 1886 par. 6} [ST, November 4, 1886 par. 7] Through the moral courage of this one man who chose, even in the face of death, to take a right course rather than a politic one, Satan was defeated, and God honored. For the deliverance of Daniel from the power of the lions was a striking evidence that the Being whom he worshiped was the true and living God. And the king wrote unto "all people, nations, and languages, that dwell in all the earth:" "I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast forever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end." {ST, November 4, 1886 par. 7} [ST, November 4, 1886 par. 8] Daniel was sorely tried; but he overcame because he was of a humble and prayerful spirit. Although he was surrounded with distrust and suspicion, and his enemies laid a snare for his life, yet he maintained a serene and cheerful trust in God, never once deviating from principle. Although Daniel was a man of like passions with ourselves, the pen of inspiration presents him as a faultless character. His life is given us as a bright example of what man may become, even in this life, if he will make God his strength, and wisely improve the privileges and opportunities within his reach. {ST, November 4, 1886 par. 8} [ST, November 4, 1886 par. 9] Daniel was a moral and intellectual giant; yet he did not reach this pre-eminence all at once and without effort. He was continually seeking for greater knowledge, for higher attainments. Other young men had the same advantages, but they did not, like him, bend all their energies to seek wisdom,--the knowledge of God as revealed in his word and in his works. Daniel was but a youth when he was brought into a heathen court in service to the king of Babylon; and because of his extreme youth when he was exposed to all the temptations of an Eastern court, his noble resistance of wrong and his steadfast adherence to the right, throughout his long career, are the more admirable. His example should be a source of strength to the tried and tempted, even at the present day. {ST, November 4, 1886 par. 9} [ST, November 4, 1886 par. 10] Daniel loved, feared, and obeyed God; yet he did not flee away from the world to avoid its corrupting influence. In the providence of God, he was to be in the world, yet not of the world. With all the temptations and fascinations of court life surrounding him, he stood in the integrity of his soul; for he made God his strength; and he was not forsaken of him in his hour of greatest need. {ST, November 4, 1886 par. 10} [ST, November 4, 1886 par. 11] From the history of Daniel we may learn that a strict compliance with the requirements of God will prove a blessing, not only in the future, immortal life, but also in the present life. Through religious principles, men may triumph over the temptations of Satan and the devices of wicked men, even though it costs them a great sacrifice. What if Daniel had made a compromise with those heathen rulers, and had denied his God? What if, on first entering the court, he had yielded to the pressure of temptation, by eating and drinking as was customary among the Babylonians? That one wrong step would probably have led to others, until, his connection with Heaven being severed, he would have been borne away by the power of temptation. But while he clung to God with unwavering, prayerful trust, he could not be forsaken. The divine protection is pledged to those who thus seek it, and God cannot forget his word. {ST, November 4, 1886 par. 11} [ST, November 4, 1886 par. 12] It was through prayer and adherence to right principles that Daniel was enabled to stand firm in the hour of trial and temptation. The prayer of faith is the great strength of the Christian, and will assuredly prevail against the devices of the hosts of darkness. Satan well knows how needful are meditation and prayer to keep Christ's followers aroused to understand his devices, and resist his temptations; so he tries to lead men to believe that prayer is useless, and but a mere form. If he can divert the mind from these important exercises, so that the soul will not lean for help on the Mighty One, and obtain divine strength to resist his attacks, he knows full well that he has gained a decided advantage. {ST, November 4, 1886 par. 12} [ST, November 4, 1886 par. 13] We are living in the most solemn period of this world's history, when the last conflict between truth and error is raging; and we need courage and firmness for the right, and a prayerful trust in God no less than Daniel did. The destiny of earth's teeming millions is about to be decided; and our own future well-being, and the salvation of other souls, depend upon the course which we pursue. If we possess the same unwavering integrity that characterized the prophet of old, God will be honored through our course, and souls will be saved to shine as stars in the crown of our rejoicing. Basel, Switzerland. - {ST, November 4, 1886 par. 13} [ST, November 11, 1886 par. 1] November 11, 1886 Courtesy a Christian Grace. - By Mrs. E. G. White. - As Christians we are commanded to be separate from the world; we are not to drink in its spirit or to follow its customs; but it is not necessary for us to become coarse and rough in our manners and expressions. The truth of God is designed to elevate the receiver, to refine his taste, and to sanctify his judgment. The character of the Christian should be holy, his manners comely, his words without guile. There should be a continual effort to imitate the society he hopes soon to join, that of angels who have never fallen by sin. {ST, November 11, 1886 par. 1} [ST, November 11, 1886 par. 2] No man can be a Christian without having the Spirit of Christ; and if he has the Spirit of Christ, it will be manifested in kind words and a refined, courteous deportment. The religion of Jesus is designed to soften whatever is hard and rough in the temper, and to smooth off whatever is rugged or sharp in the manners. External change will testify to an internal change. The truth is the sanctifier, the refiner. Received into the heart, it works with hidden power, transforming the character. But those who profess to be followers of Christ, and are at the same time rough, unkind, and uncourteous in words and deportment, have not learned of Jesus. A blustering, overbearing, fault-finding man is not a Christian; for to be a Christian is to be Christ-like. It is no mark of a Christian to be continually jealous of one's dignity. All these manifestations show that men are still servants of the wicked one. {ST, November 11, 1886 par. 2} [ST, November 11, 1886 par. 3] Very many who are seeking for happiness will be disappointed in their hopes, because they seek it amiss, and are indulging in sinful tempers and selfish feelings. By neglecting to discharge the little duties and observe the little courtesies of life, they violate the principles on which happiness depends. True happiness is not to be found in self-gratification, but in the path of duty. God desires man to be happy, and for this reason he gave him the precepts of his law, that in obeying these he might have joy at home and abroad. While he stands in his moral integrity, true to principle, and having the control of all his powers, he cannot be miserable. With its tendrils twined about God, the heart will be full of peace and joy, and the soul will flourish amid unbelief and depravity. {ST, November 11, 1886 par. 3} [ST, November 11, 1886 par. 4] Kind words, pleasant looks, a cheerful countenance, throw a charm around the Christian that makes his influence almost irresistible. It is the religion of Christ in the heart that causes the words to be gentle, and the demeanor winning, even to those in the humblest walks of life. In forgetfulness of self, in the light and peace and happiness he is constantly bestowing on others, is seen the true dignity of the man. This is a way to gain respect, and extend the sphere of usefulness, which costs but little; and the one who pursues this course will not complain that he does not receive the honor that is his due. But Bible rules must be written on the heart; Bible rules must be carried into the every-day life. {ST, November 11, 1886 par. 4} [ST, November 11, 1886 par. 5] We are none of us what we may be, what God would have us be, and what his word requires us to be. And it is our unbelief that shuts us away from God; for we may at any time lift up our souls to him, and find grace and strength. When Christ shall come, our vile bodies are to be changed, and made like his glorious body; but the vile character will not be made holy then. The transformation of character must take place before his coming. Our natures must be pure and holy; we must have the mind of Christ, that he may behold with pleasure his image reflected upon our souls. {ST, November 11, 1886 par. 5} [ST, November 11, 1886 par. 6] Enoch was a marked character, and many look upon his life as something far above what the generality of mortals can ever reach. But Enoch's life and character, which were so holy that he was translated to Heaven without seeing death, represent the lives and characters of all who will be translated when Christ comes. His life was what the life of every individual may be if he will live near to God. We should remember that Enoch was surrounded by unholy influences. The society around him was so depraved that God brought a flood of waters on the world to destroy its inhabitants for their corruption. Were Enoch upon the earth today, his heart would be in harmony with all of God's requirements; he would walk with God, although surrounded by influences the most wicked and debasing. The palm-tree well represents the life of a Christian. It stands upright amid the burning desert sands, and dies not; for it draws sustenance from springs beneath the surface. {ST, November 11, 1886 par. 6} [ST, November 11, 1886 par. 7] Joseph preserved his integrity when surrounded by idolaters in Egypt, in the midst of sin and blasphemy and corrupting influences. When tempted to turn aside from the path of virtue, his answer was, "How shall I do this great wickedness, and sin against God?" Enoch, Joseph, and Daniel depended upon a strength that was infinite; and this is the only course of safety for Christians to pursue in our day. {ST, November 11, 1886 par. 7} [ST, November 11, 1886 par. 8] The lives of these marked men were hid with Christ in God. They were loyal to God, pure amid depravity, devout and fervent when brought in contact with atheism and idolatry. Through divine grace they cultivated only such qualities as were favorable to the development of pure and holy characters. {ST, November 11, 1886 par. 8} [ST, November 11, 1886 par. 9] Thus may it be with us. The spirit which Enoch, Joseph, and Daniel possessed, we may have; we may draw from the same source of strength, possess the same power of self-control, and the same graces may shine out in our lives. Said Christ: "A city that is set on a hill cannot be hid." "Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven." By reflecting the light of Christ to all around us, we shall become the light of the world; but a selfish, fault-finding, uncourteous person cannot have this sacred influence. {ST, November 11, 1886 par. 9} [ST, November 11, 1886 par. 10] Pleasant, kind, and well-bred Christians will have an influence for God and his truth; it cannot be otherwise. The light borrowed from Heaven will shed its brightening rays through them to the pathway of others, leading them to exclaim, "O Lord of hosts, blessed is the man whose strength is in thee." The words we speak, our daily deportment, are the fruit growing upon the tree. If the fruit is sour and unpalatable, the rootlets of that tree are not drawing nourishment from a pure source. If our characters are meek and lowly, if our affections are in harmony with our Saviour, we show that our life is hid with Christ in God, and we leave behind us a bright track. Our life will be in such marked contrast to that of unbelievers, that our associates will discern that we have been with Jesus and learned of him. {ST, November 11, 1886 par. 10} [ST, November 11, 1886 par. 11] The Christian need not become a recluse; but while necessarily associating with the world, he will not be of the world. Christian politeness should be cultivated, and daily put in practice. That unkind word should be left unspoken; that selfish disregard of the happiness of others should give place to thoughtful sympathy. True courtesy, blended with truth and justice, will make the life not only useful, but beautiful and fragrant with love and good works. It is no evidence that the Christian has lost his religion, because he has a good report among them that are without. Virtue, honesty, kindness, and faithful integrity make noble characters; those who possess these characteristics will win esteem, even of unbelievers, and their influence in the church will be very precious. We are required to be right in important matters; but faithfulness in little things will fit us for higher positions of trust. {ST, November 11, 1886 par. 11} [ST, November 11, 1886 par. 12] On the part of many, there is a great lack of true courtesy. Much is said of the improvements that have been made since the days of the patriarchs; but those living in that age could boast of a higher state of refinement, and of more true courtesy of manners, than are possessed by the people in this age of boasted enlightenment. Integrity, justice, and Christian kindness, blended, make a beautiful combination. Courtesy is one of the graces of the Spirit. It is an attribute of Heaven. The angels never fly into a passion, never are envious, selfish, and jealous. No harsh or unkind words escape their lips. And if we are to be the companions of angels, we too must be refined and courteous. And we have none too much time to change our wrong habits, reform our defective characters, and obtain a fitness for the society of those heavenly beings. All harshness and severity, coarseness and unkindness, must be overcome; and now is the time for us to do the work. We can have no second probation. But if we do not improve these hours of privilege, we would not improve a second probation, should it be granted to us. {ST, November 11, 1886 par. 12} [ST, November 11, 1886 par. 13] A Christian will cultivate that charity that is not easily provoked, that suffereth long and is kind, that hopeth all things, endureth all things. If this grace be in you, if you are ruled by the Spirit of Christ, your words and actions will testify that your religion is genuine; for your life will be full of good fruits. The children of God never forget to do good and to communicate. Good works are spontaneous with them; for God has transformed their natures by his grace. "Herein is my Father glorified, that ye bear much fruit." {ST, November 11, 1886 par. 13} [ST, November 18, 1886 par. 1] November 18, 1886 The Value of Prayer. - By Mrs. E. G. White. - "The eyes of the Lord are over the righteous, and his ears are open unto their prayers." {ST, November 18, 1886 par. 1} [ST, November 18, 1886 par. 2] We are told that Elijah "was a man subject to like passions as we are, and he prayed earnestly," and his prayer was answered. A royal decree was signed in the courts of Babylon, that if for thirty days any man asked a petition of any God or man, save of Darius the king, he should be cast into the lions' den; but Daniel, notwithstanding he knew of the decree, failed not to pray three times a day, with his windows open toward Jerusalem, as he had done before the decree was made; and the God whom he served continually, delivered him out of the power of the lions. These holy men knew the value of communion with God. {ST, November 18, 1886 par. 2} [ST, November 18, 1886 par. 3] When Jesus was upon earth, and walked a man among the children of men, he prayed, and oh, how earnest were his prayers! How often he spent the whole night upon the damp, cold ground, in agonizing supplication! And yet he was the beloved and sinless Son of God. If Jesus felt the necessity of communion with his Father, and manifested so much earnestness in calling upon him, how much more should we, whom he has called to be heirs of salvation, who are subject to the fiery temptations of the wily foe, and dependent upon divine grace for strength to overcome, have our whole souls stirred to wrestle with God. The language of our souls should be, "I will not let thee go, except thou bless me." But many have allowed their hearts to become overcharged with the cares of this life, and God and his word have been neglected. {ST, November 18, 1886 par. 3} [ST, November 18, 1886 par. 4] The subjects of Satan, although they hate and war with one another, are active and united in the one object of destroying souls. They are vigilant in improving every opportunity to advance their common interest, and war against the kingdom of Christ. But He who is the great Commander in Heaven and on earth, has limited their power. {ST, November 18, 1886 par. 4} [ST, November 18, 1886 par. 5] Satan is ever ready to insinuate that prayer is a mere form, and avails us nothing. He cannot bear to have his powerful rival appealed to. At the sound of fervent prayer, the hosts of darkness tremble. Fearing that their captive may escape, they form a wall around him, that Heaven's light may not reach his soul. But if in his distress and helplessness the sinner looks to Jesus, pleading the merits of his blood, our compassionate Redeemer listens to the earnest, persevering prayer of faith, and sends to his deliverance a re-enforcement of angels that excel in strength. And when these angels, all-powerful, clothed with the armory of Heaven, come to the help of the fainting, pursued soul, the angels of darkness fall back, well knowing that their battle is lost, and that one more soul is escaping from the power of their influence. {ST, November 18, 1886 par. 5} [ST, November 18, 1886 par. 6] Prayer is the Christian's life. There is a remedy for the sin-sick soul, and that remedy is in Jesus. Precious Saviour! his grace is sufficient for the weakest, and the strongest must have his help or perish. A Christian has victory over his passions and besetments. I would not dishonor my Master so much as to admit that a careless, trifling, prayerless person is a Christian. It is the privilege of the Christian to enjoy the deep movings of the Spirit of God. A sweet, heavenly peace will pervade his mind. He will love to meditate upon God and Heaven, and to feast upon the glorious promises of the written word. {ST, November 18, 1886 par. 6} [ST, November 18, 1886 par. 7] But how shall this victory over the world be obtained? Go to your closet, dear reader, and there plead with God: "Create in me a clean heart, O God, and renew a right spirit within me." Be in earnest; be sincere; Jacob-like, wrestle in prayer. Do not leave your closet until you feel strong in God. Remain until unutterable longings for salvation are awakened in your heart, and the sweet evidence is obtained of pardoned sin. Then when you leave your closet, watch; and so long as you watch and pray, the grace of God will appear in your life. {ST, November 18, 1886 par. 7} [ST, November 18, 1886 par. 8] In no case neglect secret prayer; for it is the soul of religion. If you expect salvation, you must pray. Take time. Be not hurried and careless in your prayers. Intercede with God to work in you a thorough reformation, that the fruits of the Spirit may dwell in you, and that, by your godly life, you may shine as a light in the world. When you sincerely feel that without the help of God you perish, when you pant after him as the hart panteth after the water-brooks, then will the Lord strengthen you speedily, and you will have that peace that passeth understanding. {ST, November 18, 1886 par. 8} [ST, November 18, 1886 par. 9] While you pray that you may not be led into temptation, remember that your work does not end with the prayer. You must then answer your own prayer as far as possible, by resisting temptation, and leave that which you cannot do for yourselves for Jesus to do for you. We cannot be too guarded in our words and deportment, lest we invite the enemy to approach us with his temptations. With the word of God for our guide, and Jesus for our heavenly teacher, we need not be ignorant of the divine requirements or of Satan's devices. And it will be no unpleasant task to be obedient to the will of God, when we yield ourselves fully to be directed by his Spirit. {ST, November 18, 1886 par. 9} [ST, November 18, 1886 par. 10] Pray in the family. Morning and evening obtain the victory at your family altar. Let not your daily labor keep you from this duty. Take time to pray. And as you pray, believe that God hears you, have faith mixed with your prayers. Let faith take hold of the blessing, and it is yours. {ST, November 18, 1886 par. 10} [ST, November 18, 1886 par. 11] In the morning the Christian's first thoughts should be of God. Come before him with humility, with a heart full of tenderness, and with a sense of the temptations and dangers that surround yourself and your children. Morning and evening, by earnest prayer and persevering faith, make a hedge about your children. Patiently instruct them; kindly and untiringly teach them how to live so that they may please God. {ST, November 18, 1886 par. 11} [ST, November 18, 1886 par. 12] Teach your children reverence for God and the hour of prayer. The Lord our God is holy, and his name is to be treated with great reverence. Angels are displeased and disgusted with the irreverent manner in which the name of God, the great Jehovah, is sometimes used in prayer. They mention that name with the greatest awe, even veiling their faces when they speak the name of God; the name of Christ also is sacred, and is spoken with the greatest reverence. And those who in their prayers use the name of God in a common and flippant manner, have no sense of the exalted character of God, of Christ, or of heavenly things. {ST, November 18, 1886 par. 12} [ST, November 18, 1886 par. 13] Pray in faith. "This is the victory that overcometh the world, even our faith." Prevailing prayer is the prayer of living faith; it takes God at his word, and claims his promises. Feeling has nothing to do with faith. When faith brings the blessing to your heart, and you rejoice in the blessing, then it is no more faith, but feeling. How strange it is that men will put confidence in the word of their fellow-men, and yet find it so hard to exercise living faith in God! The promises are ample; why not accept them just as they read? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" {ST, November 18, 1886 par. 13} [ST, November 18, 1886 par. 14] Every petition that is offered to God in faith, and with a true heart, will be answered. Such prayer is never lost; but to claim that it will always be answered in the very way and for the particular thing that we desire, is presumption. God is too wise to err, and too good to withhold any good thing from them that walk uprightly. Then do not fear to trust him even though you do not see the immediate answer to your prayers. Rely upon his sure promise, "Ask, and ye shall receive." {ST, November 18, 1886 par. 14} [ST, November 18, 1886 par. 15] Fervent and effectual prayer will be regarded in Heaven. It is the privilege of Christians to obtain strength from God to hold every precious gift of his Spirit. The power of God has not decreased. His grace and his Spirit will be just as freely bestowed now as formerly. It is the church of God that have lost their faith to claim, their energy to wrestle, as did Jacob, crying, "I will not let thee go, except thou bless me." Enduring faith has been dying away, and must be revived in the hearts of God's people. There must be a claiming of the blessing of God. Living faith always bears upward to God and glory; unbelief, downward to darkness and death. {ST, November 18, 1886 par. 15} [ST, November 18, 1886 par. 16] "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." We can overcome, fully, entirely. Jesus died to make a way of escape for us, that by prevailing prayer by his grace, we might overcome every temptation, every subtle snare of the adversary, and at last sit down with him in his kingdom. Basel, Switzerland. - {ST, November 18, 1886 par. 16} [ST, November 25, 1886 par. 1] November 25, 1886 The Sin of Covetousness. - By Mrs. E. G. White. - "And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's who shall give you that which is your own?" Luke 16:9-12. {ST, November 25, 1886 par. 1} [ST, November 25, 1886 par. 2] The parable of the unjust steward was given to teach us a lesson in regard to our duty in temporal things. Every man is a steward of God. To each the Master has intrusted his means, and he says, "Occupy till I come." A time is coming when he will require his own with usury. He will say to each of his stewards, "Give an account of thy stewardship." But men often claim their means as their own. They seem to have no sense of the fact that the property they are using belongs to God, and that they must give him an account for the use they make of it. {ST, November 25, 1886 par. 2} [ST, November 25, 1886 par. 3] Said the Saviour: "Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations." By using our means to the glory of God here, we lay up a treasure in Heaven; and when earthly possessions are all gone, the faithful steward has Jesus and angels for his friends, to receive him home to everlasting habitations. {ST, November 25, 1886 par. 3} [ST, November 25, 1886 par. 4] "He that is faithful in that which is least is faithful also in much." He that is faithful in his earthly possessions, which are least, making a judicious use of the means which God has intrusted to his care, will be faithful in every other respect. Every investment made in the cause of God will increase his love for it. He will not be the poorer in this world, and he will be "laying up in store" for himself "a good foundation against the time to come," that he "may lay hold on eternal life." {ST, November 25, 1886 par. 4} [ST, November 25, 1886 par. 5] "He that is unjust in the least is unjust also in much." If he will not give of his means to support the warfare against the moral darkness that is flooding the world, he will be unfaithful in the things of God in every respect. He keeps his means from doing good in the cause of God, and often that which is committed to his trust is taken from him. {ST, November 25, 1886 par. 5} [ST, November 25, 1886 par. 6] "If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?" The Christian church, as a general rule, are disowning the claims of God upon them to give alms of the things which they possess; and the work of God can never advance as it should until the followers of Christ realize their duty in this respect. If they prove unfaithful in the management of their temporal affairs, God will never give them the true riches, the immortal inheritance. {ST, November 25, 1886 par. 6} [ST, November 25, 1886 par. 7] "If ye have not been faithful in that which is another man's, who shall give you that which is your own?" Jesus has purchased redemption for us. It is ours; but we are placed here on probation to see if we will prove worthy of eternal life. Our heavenly Father tests us by trusting us with earthly possessions. If we use these freely to advance his cause and to benefit our fellow-men, we shall prove good stewards, and shall gain the approbation of our Lord. But we "cannot serve God and mammon;" for "if any man love the world the love of the Father is not in him." {ST, November 25, 1886 par. 7} [ST, November 25, 1886 par. 8] The idea of stewardship should have a practical bearing upon all the people of God. The parable of the talents has not been fully understood, or it would bar out covetousness, which God calls idolatry. The talents do not represent merely the ability to preach and to instruct from the word of God. The parable also applies to the temporal means which God has intrusted to his people. Those who received the five and the two talents traded, and doubled that which was committed to their trust. The servant who received the one talent, went and hid it in the earth; and that is what many of God's professed people are doing now. They claim that they have a right to do what they please with their possessions, and souls are not saved through the use they make of their Lord's money. Practical benevolence would give spiritual life to thousands of nominal professors of religion who now mourn over their darkness. It would transform them from selfish, covetous worshipers of mammon, to earnest, faithful co-workers with Christ in the salvation of sinners. {ST, November 25, 1886 par. 8} [ST, November 25, 1886 par. 9] The foundation of the plan of salvation was laid in sacrifice. Jesus left the royal courts of Heaven, and became poor, that we through his poverty might be made rich. All who share the salvation purchased for them at such an infinite sacrifice by the Son of God, will follow the example of the True Pattern. Christ is the chief corner-stone, and we must build upon this foundation. Each must have a spirit of self-denial and self-sacrifice. {ST, November 25, 1886 par. 9} [ST, November 25, 1886 par. 10] Says Christ: "I am the vine, ye are the branches." "Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." The very vital principle, the sap which flows through the vine nourishes the branches, that they may flourish and bear fruit. The life of Christ upon earth was unselfish; it was marked with humiliation and sacrifice. Is the servant greater than his Lord? Shall the world's Redeemer practice self-denial and sacrifice on our account, and the members of Christ's body practice self-indulgence?--No; self-denial is an essential principle of discipleship. {ST, November 25, 1886 par. 10} [ST, November 25, 1886 par. 11] The people of God should act from principle. They should always have a suitable object in view, and should give, not to be seen of men, and to be praised for their liberality, but to glorify God and help their fellow-men. Sometimes the motive in giving is selfish. There are persons who make large donations to public enterprises or charities, while a poor brother may be suffering close by them, and they do nothing to relieve him. Little acts of kindness performed in secret for this needy brother would bind their hearts together, and would be noticed and rewarded in Heaven; for the true spirit of sacrifice is acceptable to God. "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself." {ST, November 25, 1886 par. 11} [ST, November 25, 1886 par. 12] When Jesus was upon earth, he rebuked those who gave to be seen of men. He said to his disciples: "When thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you. They have their reward." They received praise of men, and this was all the reward they would ever have. Their alms giving was done in a very public manner, and their generosity was proclaimed before the people. In this way they often gave large sums which had been extorted from the needy by oppressing the hireling in his wages and grinding the face of the poor. The case of the Pharisees is not unlike that of many at the present time, who suppose themselves in a state of spiritual prosperity, and flatter themselves that they are in favor with God, when he despises their selfishness. {ST, November 25, 1886 par. 12} [ST, November 25, 1886 par. 13] The selfish, covetous heart will be tested. Every motive is known to God, and he suffers circumstances to arise that will develop character, and show them themselves. "By their fruits ye shall know them," says the Saviour. The good deeds and generous works of the children of God are the most effectual preaching that the unbeliever has. He thinks that the Christian must have strong motives to lead him to deny self, and use his possessions for the good of others. {ST, November 25, 1886 par. 13} [ST, November 25, 1886 par. 14] The principle of worldlings is to get all they can of the perishable things of this life. With them selfish love of gain is the ruling principle, and they cannot understand disinterested benevolence. There are thousands who are passing their lives in indulgence, and whose hearts are filled with repining. They are the victims of selfishness and discontent. Unhappiness is stamped upon their countenances, and behind them is a desert, because their lives are not fruitful in good works. For the purest joy is not found in riches, nor where covetousness is always craving, but where contentment reigns, and where self-sacrificing love is the ruling principle. {ST, November 25, 1886 par. 14} [ST, November 25, 1886 par. 15] The principle of the cross of Christ places all who believe under heavy obligations to deny self, to impart light to others, and to give of their means to extend the light. In proportion as the love of Christ fills our hearts and controls our lives, covetousness, selfishness, and love of ease, will be overcome, and it will be our pleasure to do the will of Him whose servants we claim to be. And our happiness will be proportionate to our unselfish works, prompted by divine love; for in the plan of salvation God has appointed the law of action and reaction, making the work of beneficence, in all its branches, twice blessed. Basel, Switzerland. - {ST, November 25, 1886 par. 15} [ST, December 9, 1886 par. 1] December 9, 1886 The Standard of Christian Excellence. - By Mrs. E. G. White. - "Wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in Heaven, and which are on earth; even in him; in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Ephesians 1:8-11. {ST, December 9, 1886 par. 1} [ST, December 9, 1886 par. 2] Our heavenly Father presents before his finite creatures no impossibilities; he requires not at their hands that which they cannot perform. He has not set before his church a standard to which they cannot attain; yet he designs that they shall labor earnestly to reach the high standard set before them in the text. He would have them pray that they may be "filled with the fruits of righteousness," and then expect this blessing and receive it, and in all things grow up into Christ their living Head. This was the apostle's great desire, not with reference to the church at Ephesus only, but to all the churches that he had been instrumental in raising up. {ST, December 9, 1886 par. 2} [ST, December 9, 1886 par. 3] It is because the individual members of the church do not cultivate personal piety, that they do not realize more of the help of God and of their own personal responsibility. There is a higher standard for us to meet. The world has too much of our thoughts, and the kingdom of Heaven too little. God has given us talents that he requires us to use for the upbuilding of his kingdom. Reader, will you look upon these talents as a sacred trust? Will you today inquire, "What use have I made of these entrusted talents, and what use am I now making of them? Have I given to temporal, earthly things my strength of purpose, my ability to plan and devise, my tact and skill, and brought to the Lord's work only a feeble, inefficient service? Shall the eternal be made secondary to the temporal? Will the Lord accept this at my hands?" {ST, December 9, 1886 par. 3} [ST, December 9, 1886 par. 4] We often hear Christians express the desire that husband, or wife, or children, may join them in serving the Lord. This desire is right. It is the true missionary spirit,--the spirit that should actuate all the followers of Christ. His first disciples felt thus when they listened to the words of life from the lips of the divine Master. They were convinced that he was the Messiah, and they wanted their relatives and friends to acknowledge his claims. {ST, December 9, 1886 par. 4} [ST, December 9, 1886 par. 5] But while we desire the conversion of our friends, are we doing all we can on our part? Are we faithful in our appointed work? On the contrary, do we not often come short of the duty required of us as co-laborers with Christ? Are we setting a right example in our families and before the world? Are we, like Abraham, commanding our children and our households after us, that they may keep the way of the Lord and do justice and judgment? Is Christ dwelling in our hearts by faith? and do we show forth in our character and our daily life, the praises of Him who hath called us out of darkness into his marvelous light? If we are doers of the word, and not hearers only, we shall be earnest, thorough, whole-hearted, and God will work with our efforts in behalf of our friends. {ST, December 9, 1886 par. 5} [ST, December 9, 1886 par. 6] There is a work for each one to do; and none need err in that work; for the counsels of God in his word are broad and full. If we sincerely desire to make the name of God a praise in the earth, if we walk in the light that he permits to shine upon our pathway, we shall be children of the day, and not of the night. We shall know the will of God, and shall carry it out in all the transactions of our every-day life. {ST, December 9, 1886 par. 6} [ST, December 9, 1886 par. 7] Many lack moral power, and know very little of the peace, and happiness, and joy of Heaven, because they do not live where Christ can be in them a well of water springing up into everlasting life. They claim to be children of God; but they are only a burden to the church, when God has given them the capacity to be great helps, and requires them to be co-laborers with Christ in the work of saving souls. {ST, December 9, 1886 par. 7} [ST, December 9, 1886 par. 8] If those who are so wanting in spiritual life would see the force of the words of the text, and would realize their duty to heed and obey the lesson here given, there would be greater power in the church. If all the members would improve their talents to the best of their ability, their light would not be hidden under a bushel, but placed on a candlestick, where its clear, steady rays would shine forth to all around them. {ST, December 9, 1886 par. 8} [ST, December 9, 1886 par. 9] We need greater earnestness in the cause of Christ. The solemn message of truth should be given with an intensity that would impress unbelievers that God is working with our efforts, that the Most High is our living source of strength. In this great work, not one-third is accomplished that might be done, because a few willing ones take the burden, and the careless and ease-loving shirk all responsibility. This is not in the order of God, neither is it well-pleasing to him. He has not selected a few to become efficient laborers and bear all the burdens of the cause of God, to do all the praying and all the watching, all the winning and entreating of sinners, while the majority of professed Christians have nothing to do but to look on. He does not want the powers of the workers taxed to the utmost to counteract the influence of worldly-minded, halting, doubting ones, who bear no burdens and show no efficiency as workers. {ST, December 9, 1886 par. 9} [ST, December 9, 1886 par. 10] Is this indifference to continue from year to year? Is Satan always to triumph, and Christ to be disappointed in the servants whom he has redeemed at an infinite price? We are looking forward to the time when the latter rain will be poured out, confidently hoping for a better day, when the church shall be endued with power from on high, and thus fitted to do more efficient work for God. But the latter rain will never refresh and invigorate indolent souls, that are not using the power God has already given them. Spiritual laziness will not bring us nearer to God. There must be energy and zeal as well as devotion and personal piety, woven into all our works. {ST, December 9, 1886 par. 10} [ST, December 9, 1886 par. 11] Those who cherish this inexcusable indolence, this feeling that they have no burden of the work of God, are recorded in the books of Heaven as unfaithful servants. The "Well done, good and faithful servants," will never be spoken to them; it will be spoken to those only who have done well,--to those who have been faithful, earnest, unselfish workers in the Master's vineyard. {ST, December 9, 1886 par. 11} [ST, December 9, 1886 par. 12] There is on the part of many a bustling, out-of-door piety, but little of that heart and home religion which gathers the rays of the Sun of Righteousness, and diffuses them to warm and gladden sorrowing hearts. The great need of such is a higher, purer, nobler life. A holy joy should reign in the soul, and then the daily life will be as a heavenly radiance to brighten the pathway of others. {ST, December 9, 1886 par. 12} [ST, December 9, 1886 par. 13] If we love God with all the heart, we must love his children also. This love is of the Spirit of God. It is the heavenly adorning that gives true nobility and dignity to the soul, and assimilates our lives to that of the Master. No matter how many good qualities we may have, no matter how honorable and refined we may consider ourselves, if the soul is not baptized with the heavenly grace of love, we are deficient in true goodness, and unfit for Heaven, where all is love and unity. {ST, December 9, 1886 par. 13} [ST, December 9, 1886 par. 14] When the heavenly principle of love fills the heart, it will flow out to others, not merely because favors are received of them, but because love is the principle of action, and modifies the character, governs the impulses, subdues enmity, and elevates and ennobles the affections. This love is not contracted so as to include only the home-circle, but is as broad as the world, and is in harmony with that of the angel-workers. This love cherished in the soul sweetens the entire life, and exerts a refining influence on all around. Possessing it, we cannot but be happy, let fortune smile or frown. God, in his providence, has willed that no one can secure happiness by living for himself alone. The joy of our Lord consisted in enduring toil and suffering for others; and we shall find true happiness in following his example, and living to do good to our fellow-men. {ST, December 9, 1886 par. 14} [ST, December 9, 1886 par. 15] The mission of the church is to save souls. When Jesus was about to ascend on high, he pointed to the harvest fields, and said to his followers: "Go ye into all the world, and preach the gospel." "Freely ye have received, freely give."God calls for talents of influence and of means; he calls for earnest, faithful toil. Shall we refuse to obey? Shall we not rather deny self that the wasting harvest may be gathered? {ST, December 9, 1886 par. 15} [ST, December 9, 1886 par. 16] In order to have our labors accepted, we must learn in the school of Christ; we must have practical godliness. When we have the saving power of truth in our own souls, we cannot forbear communicating to others the practical truths that have made our own hearts joyful in God. {ST, December 9, 1886 par. 16} [ST, December 9, 1886 par. 17] "Being filled with the fruits of the Spirit," said the apostle. "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain-glory, provoking one another, envying one another." Basel, Switzerland. {ST, December 9, 1886 par. 17} [ST, December 16, 1886 par. 1] December 16, 1886 Cain and Abel Tested. ï¼»A SERMON DELIVERED AT BASEL, SWITZERLAND, JANUARY 30, 1886.ï¼½ - By Mrs. E. G. White. - "And 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 of the fat thereof. And the Lord had respect unto Abel and to his offering; but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? if thou doest well, shalt thou not be accepted, and if thou doest not well, sin lieth at the door; and unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." Genesis 4:3-8. {ST, December 16, 1886 par. 1} [ST, December 16, 1886 par. 2] Cain and Abel, the sons of Adam, were unlike in character. Cain cherished feelings of rebellion and murmuring against God because of the curse pronounced upon the ground and upon the human race for Adam's sin; while Abel had a spirit of meekness and of submission to the authority of God. {ST, December 16, 1886 par. 2} [ST, December 16, 1886 par. 3] These brothers were tested, as Adam had been tested before them, to see if they would be obedient to God's requirements. They had both been instructed in regard to the provision made for the salvation of man. Through the system of sacrificial offerings, God designed to impress upon the minds of men the offensive character of sin, and to make known to them its sure penalty, death. The offerings were to be a constant reminder that it was only through the promised Redeemer that man could come into the presence of God. Cain and Abel understood the system of offerings which they were required to carry out. They knew that in presenting these offerings they showed humble and reverential obedience to the will of God, and acknowledge faith in, and dependence upon, the Savior whom these offerings typified. {ST, December 16, 1886 par. 3} [ST, December 16, 1886 par. 4] Cain and Abel erected their altars alike, and each brought an offering. Cain thought it unnecessary to be particular about fulfilling all the requirements of God; he therefore brought an offering without the shedding of blood. He brought of the fruits of the ground, and presented his offering before the Lord; but there was no token from Heaven to show that it was accepted. Abel entreated his brother to come into the presence of God only in the divinely prescribed way. But his remonstrances made Cain all the more determined to carry out his own purpose. As the eldest, he felt above being advised by his brother, and despised his counsel. {ST, December 16, 1886 par. 4} [ST, December 16, 1886 par. 5] Abel brought of the firstlings of the flock, the very best, as God had commanded him. In the slain lamb he sees by faith the Son of God, appointed to death because of the transgression of his Father's law. God has respect to Abel's offering. Fire flashes from heaven, and consumes the sacrifice of the penitent sinner. {ST, December 16, 1886 par. 5} [ST, December 16, 1886 par. 6] Cain now has an opportunity to see and acknowledge his mistake. He may change his course of action, and testify his obedience by presenting an offering precisely in accordance with the divine specification; and He who is no respecter of persons will have respect to the offering of faith and obedience. {ST, December 16, 1886 par. 6} [ST, December 16, 1886 par. 7] After the disrespect shown to his commands, God does not leave Cain to himself; but he condescends to reason with the man that has shown himself so unreasonable. "And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?" {ST, December 16, 1886 par. 7} [ST, December 16, 1886 par. 8] The Lord was not ignorant of the feelings of resentment cherished by Cain; but he would have Cain reflect upon his course, and, becoming convinced of his sin, repent, and set his feet in the path of obedience. There was no cause for his wrathful feelings toward either his brother or his God; it was his own disregard of the plainly expressed will of God that had led to the rejection of his offering. Through his angel messenger, God said to this rebellious, stubborn man: "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." "If thou doest well"--not having your own way, but obeying God's commandments, coming to him with the blood of the slain victim, thus showing faith in the promised Redeemer, who, in the fullness of time, would make an atonement for guilty man, that he might not perish, but have eternal life. {ST, December 16, 1886 par. 8} [ST, December 16, 1886 par. 9] "And unto thee shall be his desire, and thou shalt rule over him." Abel's offering had been accepted; but this was because Abel had done in every particular as God required him to do. This would not rob Cain of his birthright. Abel would love him as his brother, and as the younger, be subject to him. {ST, December 16, 1886 par. 9} [ST, December 16, 1886 par. 10] Thus the matter was plainly laid open before Cain; but his combativeness was aroused because his course was questioned, and he was not permitted to follow his own independent ideas. He was angry with God and angry with his brother. He was angry with God because he would not accept the plans of sinful man in place of the divine requirements, and he was angry with his brother for disagreeing with him. Satan presents a temptation. The thought that he suggests is a terrible one; will Cain receive it?--Yes; he is opening the door of his heart to the whisperings of Satan. Envious and jealous of the preference shown to his younger brother, he will not hesitate to take his life. {ST, December 16, 1886 par. 10} [ST, December 16, 1886 par. 11] Cain invites Abel to walk with him in the fields, and he there gives utterance to his unbelief and his murmuring against God. He claims that he was doing well in presenting his offering; and the more he talks against God, and impeaches his justice and mercy in rejecting his own offering and accepting that of his brother Abel, the more bitter are his feelings of anger and resentment. {ST, December 16, 1886 par. 11} [ST, December 16, 1886 par. 12] Abel defends the goodness and impartiality of God, and places before Cain the simple reason why God did not accept his offering. {ST, December 16, 1886 par. 12} [ST, December 16, 1886 par. 13] The fact that Abel ventured to disagree with him and even went so far as to point out his errors, astonished Cain. It was a new experience; for Abel had hitherto submitted to the judgment of his elder brother; and Cain was enraged to the highest degree that Abel did not sympathize with him in his disaffection. Abel would yield when conscience was not concerned; but when the course of the God of Heaven was brought in question, and Cain spoke derisively of the sacrifice of faith, Abel was courageous to defend the truth. Cain's reason told him that Abel was right when he spoke of the necessity of presenting the blood of a slain victim if he would have his sacrifice accepted; but Satan presented the matter in a different light. He urged Cain on to a furious madness, till he slew his brother, and the sin of murder was laid upon his soul. {ST, December 16, 1886 par. 13} [ST, December 16, 1886 par. 14] Some time had elapsed since the death of Abel. "And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not. Am I my brother's keeper?" How true it is that one sin leads to another; and how forcibly is this truth illustrated in the case of Cain! He seemed surprised at the question, "Where is Abel thy brother?" He had gone so far in sin, had so far yielded himself to the influence of Satan, that he had lost a sense of the presence of God, and of his greatness and knowledge. So he lied to the Lord to cover up his guilt. Cain knew very well where his brother was; and God knew where he was, for there was a witness to the bloody deed. {ST, December 16, 1886 par. 14} [ST, December 16, 1886 par. 15] The spirit of Satan had entered into Cain. Satan was an accuser, and Cain began his evil course by accusing God of partiality and injustice. Satan was a deceiver, and Cain deceived Abel by inviting him into the field when murder was in his heart, that he might do the dark deed in secret. Satan "was a murderer from the beginning;" and he instigated Cain to do the same cruel work. "He is a liar, and the father of it;" and here, too, Cain showed himself an apt and proficient pupil. {ST, December 16, 1886 par. 15} [ST, December 16, 1886 par. 16] Again the Lord said to Cain. "What hast thou done? The voice of thy brother's blood crieth unto me from the ground." God had given Cain an opportunity to confess his sin before sentence should be pronounced against him. He had had time to reflect. He knew the enormity of the deed he had done, and of the falsehood he had told to conceal it. But he was rebellious still. The hand that had been stretched out against his brother was stretched out against God; and had the power been his, he would have silenced the accusing voice of God, as he had that of his brother. {ST, December 16, 1886 par. 16} [ST, December 16, 1886 par. 17] Cain has proved himself incorrigible, and sentence is no longer deferred. The divine voice that has been heard in entreaty and expostulation pronounces the terrible words: "And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth." In remorse and anguish, but not in repentance, Cain exclaims, as many who have rejected the word of the Lord have done, and will do again, "My punishment is greater than I can bear." (Concluded next week.) - {ST, December 16, 1886 par. 17} [ST, December 23, 1886 par. 1] December 23, 1886 Cain and Abel Tested - By Mrs. E. G. White. - (Concluded.) These two brothers, Cain and Abel, represent the whole human family. They were both tested on the point of obedience, and all will be tested as they were. Abel bore the proving of God. He revealed the gold of a righteous character, the principles of true godliness. But Cain's religion had not a good foundation; it rested on human merit. He brought to God something in which he had a personal interest,--the fruits of the ground, which had been cultivated by his toil; and he presented his offering as a favor done to God, through which he expected to secure the divine approval. He obeyed in building an altar, obeyed in bringing a sacrifice; but it was only a partial obedience. The essential part, the recognition of the need of a Redeemer, was left out. {ST, December 23, 1886 par. 1} [ST, December 23, 1886 par. 2] As far as birth and religious instruction were concerned, these brothers were equal, though Cain, being the first-born, was in some respects the favored one. Both were sinners, and both acknowledged the claims of God as an object of worship. To all outward appearance, their religion was the same up to a certain point of time; but the Bible history shows us that there was a time when the difference between the two became very great. This difference lay in the obedience of one and the disobedience of the other. {ST, December 23, 1886 par. 2} [ST, December 23, 1886 par. 3] The apostle says that Abel offered unto God a more excellent sacrifice than Cain. Abel grasped the great principles of redemption. He saw himself a sinner; and he saw sin, and its penalty, death, standing between his soul and communion with God. He brought the slain victim, the sacrificed life, thus acknowledging the claims of the law which had been transgressed. Through the shed blood he looked to the future Sacrifice, Christ dying on the cross of Calvary; and, trusting in the atonement that was there to be made, he had the witness that he was righteous and his offering accepted. {ST, December 23, 1886 par. 3} [ST, December 23, 1886 par. 4] How did Abel know so well the plan of salvation?--Adam taught it to his children and grandchildren. And the apostle says that "faith cometh by hearing, and hearing by the word of God." After Adam had sinned, a feeling of terror seized him. A constant dread was upon him; shame and remorse tortured his soul. In this state of mind he wished to be as far removed as possible from the presence of God, whom he had so loved to meet in his Eden home. But the Lord followed this conscience-stricken man, and while he condemned the sin of which Adam had been guilty, gave him words of gracious promise. In pronouncing the curse upon the deceiver, God had said: "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." {ST, December 23, 1886 par. 4} [ST, December 23, 1886 par. 5] This was the first gospel sermon ever preached to fallen man; this promise was the star of hope, illuminating the dark and dismal future of the race. Adam gladly received the welcome assurance of deliverance, and diligently instructed his children in the way of the Lord. This promise was presented in close connection with the altar of sacrificial offerings. The altar and the promise stand side by side, and one casts clear beams of light upon the other, showing that the justice of an offended God could be appeased only by the death of his beloved Son. The bleeding victim consuming on the altar illustrated Adam's teachings, and thus the sight of the eyes deepened the impression made by the hearing of the ear. {ST, December 23, 1886 par. 5} [ST, December 23, 1886 par. 6] Abel heard these precious lessons, and to him they were like seed sown on good ground. Cain also heard them. He had the same privileges as his brother, but he did not improve them. He ventured to go contrary to the commands of God; and the result is strongly presented before us. Cain was not the victim of an arbitrary purpose; one was not elected to be chosen of God, and the other to be rejected. The whole matter rested upon doing or not doing as God had said. {ST, December 23, 1886 par. 6} [ST, December 23, 1886 par. 7] In the case of Cain and Abel we have a type of two classes that will exist in the world till the close of time; and this type is worthy of close study. There is a marked difference in the characters of these two brothers, and the same difference is seen in the human family today. Cain represents those who carry out the principles and works of Satan, by worshiping God in a way of their own choosing. Like the leader whom they follow, they are willing to render partial obedience, but not entire submission to God. Man, in the pride of his heart, would like to believe that he can confer some favor upon God; that our heavenly Father may be the receiver, and not always the giver. But God will not be bribed. He says: "Every beast of the forest is mine, and the cattle upon a thousand hills." "If I were hungry, I would not tell thee; for the world is mine, and the fullness thereof." Man has nothing to give that he has not first received from God. {ST, December 23, 1886 par. 7} [ST, December 23, 1886 par. 8] The Cain class of worshipers includes by far the largest number; for every false religion that has been invented has been based on the Cain principle, that man can depend upon his own merits and righteousness for salvation. {ST, December 23, 1886 par. 8} [ST, December 23, 1886 par. 9] The great controversy from Adam's day down to our time has been on the point of obedience or opposition to God's law; and every soul will be found on the side of the obedient or the rebellious. Satan, who was once a mighty and lofty angel in Heaven, is the leader of the rebellion against God. From the first it has been his object to dethrone God, by breaking down the rules of his government. He had induced angels to join him in Heaven; and when Adam sinned, he thought to carry the whole human race on his side. The declaration of God, "I will put enmity between thee and the woman, and between thy seed and her seed," was the first intimation Satan received that the world would not be given over to his dark sway, but that man would have a Redeemer. There is naturally no enmity between fallen angels and fallen men. Both are evil; and evil, wherever it exists, will league against the good. {ST, December 23, 1886 par. 9} [ST, December 23, 1886 par. 10] Man was promised a Redeemer, and was granted a second trial, to see if he would develop a righteous character; but he is left a free moral agent. And in all ages the multitudes have accepted the Cain principle, and have maintained that a partial obedience is all that is necessary. They have claimed a right to the favor of God, while disregarding his positive commands. This is the position of the Christian world today. God has given men a code of laws, and the fourth precept of that code enjoins the observance of the Sabbath as a memorial of creation. There is but one Sabbath of the Lord, and that is the seventh day. Special injunctions have been laid upon men to remember this day to keep it holy; but many show their contempt for the divine authority by keeping, in its place, a day which God has given them as a day of labor. {ST, December 23, 1886 par. 10} [ST, December 23, 1886 par. 11] Those who cherish error have ever manifested a spirit of intolerance toward the obedient children of God. They are actuated by the spirit that led Cain to slay his brother. "And wherefore slew he him? Because his own works were evil, and his brother's righteous." Abel, the first martyr, was not old and feeble, but a youth, full of life and vigor; but he lay down his life for the truth of God. And all the way down through the ages there have been some who have lost their lives because of their adherence to religious principles. {ST, December 23, 1886 par. 11} [ST, December 23, 1886 par. 12] Our Saviour himself was a victim of religious intolerance. "He came unto his own; but his own received him not." Had he praised and exalted men, had he called corruption purity, and given license to human creeds by teaching for doctrines the commandments of men, they would have received him gladly. But his zeal for God, the righteous fervor with which he denounced every abomination that was done in the land, and, above all, the sinless purity of his own character, aroused the bitter hatred of the "whited sepulchers" who deceived the people by the appearance of great sanctity. Satan and evil angels united with evil men to destroy from the earth the champion of truth. There was a bruising of the heel of the seed of the woman, when Christ was scorned as a deceiver, and was hunted down and put to death as a criminal; but could Satan have induced him to commit one sin, there would have been a bruising of the head, and the world would have been abandoned to the power of the prince of darkness. {ST, December 23, 1886 par. 12} [ST, December 23, 1886 par. 13] The religion of Christ is for men to accept, with all its inconveniences. They may invent an easier way; but it will not lead to the city of God, the saints' secure abode. Only those who "do his commandments," will have "right to the tree of life," and "enter in through the gates into the city." - {ST, December 23, 1886 par. 13} [ST, December 30, 1886 par. 1] December 30, 1886 Intelligent Faith. - By Mrs. E. G. White. - "Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." John 8:12. {ST, December 30, 1886 par. 1} [ST, December 30, 1886 par. 2] The Jews rejected Christ; but they were self-deceived. They hated his teachings, because he exposed the secrets of their hearts and reproved their sins. They chose darkness rather than light, and would not come to the light, fearing that their deeds would be manifest. "This is the condemnation," said Christ, "that light is come into the world, and men loved darkness rather than light, because their deeds were evil." The Jews rejected Christ until their eyes were so blinded by the moral darkness that they thought they were doing God service in crucifying the Son whom he had sent unto them to be a messenger of light and hope. {ST, December 30, 1886 par. 2} [ST, December 30, 1886 par. 3] Very many are in danger of a similar deception. God does not compel men to believe. He sets light before them, and Satan presents his darkness. While the deceiver is constantly crying, Light is here, truth is here; Jesus is saying, "I am the truth; I have the words of eternal life. If any man follow me, he shall not walk in darkness. If any man will do his will, he shall know of the doctrine." {ST, December 30, 1886 par. 3} [ST, December 30, 1886 par. 4] Sufficient evidence is given to balance our minds on the side of truth. If we love God, and desire to do his will, we shall choose the light and reject the darkness. But if we desire to carry out our own plans, and maintain the independence of the natural heart, like the Jews we shall refuse to submit to God; and we shall be in danger of as great deception as came upon them, and in our blind infatuation we may go to as great lengths as they did, and yet flatter ourselves that we are doing the will of God. {ST, December 30, 1886 par. 4} [ST, December 30, 1886 par. 5] Minds that are submitted to Satan's control are led farther and farther from the light of truth into error and darkness. He has great power to entangle souls by confusing the minds of those who do not walk in the light which a kind Providence permits to shine upon their pathway. If he gains the least advantage, he will push it to the utmost; he will watch every opportunity to advantage his cause and ruin human souls. {ST, December 30, 1886 par. 5} [ST, December 30, 1886 par. 6] Christ warned his disciples: "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." Here is a test which all may apply if they will. None need be left in uncertainty and doubt. There is always sufficient evidence upon which to base an intelligent faith. But God will never remove from any man all occasion for doubts. Those who love to dwell in the atmosphere of doubt and questioning unbelief can have the unenviable privilege. He who turns from the weight of evidence because there are a few things that he cannot make plain to his finite understanding, will be left to the cold, chilling atmosphere of unbelief and skepticism, and will make shipwreck of faith. {ST, December 30, 1886 par. 6} [ST, December 30, 1886 par. 7] It should not be considered a virtue to be on the side of the doubting rather than on the side of the believing. Jesus never praised unbelief, never commended a doubting, questioning spirit. He gave to his nation evidence of his Messiahship in the miracles he wrought; but there were some who reasoned these evidences away, and in every good work found something to question and censure. {ST, December 30, 1886 par. 7} [ST, December 30, 1886 par. 8] The centurion who desired Christ to come and heal his servant felt unworthy to have Jesus come under his roof; but his faith was so strong that he entreated him just to say the word, and the work of healing would be done. "When Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the self-same hour." {ST, December 30, 1886 par. 8} [ST, December 30, 1886 par. 9] Jesus here exalts faith in contrast with doubt. He shows the cause of stumbling on the part of the children of Israel. Their unbelief would lead to the rejection of light and would result in their condemnation and overthrow. {ST, December 30, 1886 par. 9} [ST, December 30, 1886 par. 10] Thomas would not believe unless he could put his finger into the prints of the nails, and thrust his hand into the side of his Lord. He received the evidence he desired; but Jesus reproved his unbelief: "Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed." {ST, December 30, 1886 par. 10} [ST, December 30, 1886 par. 11] When Christ sent out the twelve, he commanded them: "And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into a house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of Judgment, than for that city." {ST, December 30, 1886 par. 11} [ST, December 30, 1886 par. 12] Jesus warned those whom he sent out to preach the gospel to beware of men; for they would be delivered up to the councils, and scourged in the synagogues. Men's hearts are no softer today than when Christ was upon the earth. They will scourge with the tongue of slander and falsehood. They will, with their evil surmisings, see fraud and dishonesty where all is right, and where perfect integrity exists. {ST, December 30, 1886 par. 12} [ST, December 30, 1886 par. 13] Noah preached to the men of his time that God would give them one hundred and twenty years in which to repent of their sins and find refuge in the ark. This was abundant time in which to turn from their sins, overcome bad habits, and form righteous characters. But they refused the gracious invitation to repent and be saved. They denounced the preacher of righteousness as a visionary character, a fanatic, and an alarmist, and laughed to scorn what they termed his superstitious fears and forebodings. But though the merciful warning of God was rejected with mockery and derision, their unbelief did not hinder the predicted event. They were left in darkness to follow the curse that their own sinful hearts had chosen; but the flood came, and great was the wrath of God which was seen in the general ruin. {ST, December 30, 1886 par. 13} [ST, December 30, 1886 par. 14] "As it was in the days of Noah, so shall it be also in the days of the Son of man." This is the attitude of the world today. Men reject the truth of God, as they did in Noah's time. {ST, December 30, 1886 par. 14} [ST, December 30, 1886 par. 15] God's word is our standard; but how few follow it. And yet we are responsible for our influence. Many lose their interest in the truth of God, because they have taken unbelief into close connection with themselves. They breathe the atmosphere of doubt, of questioning, of infidelity; their faith is imperceptibly undermined, and finally destroyed. The influence of the world and of selfishness is carried about by many who profess to be following the Bible. They are like a cloud, chilling the atmosphere in which others move. The baleful influence of sin poisons the life of the soul, and our only safety is in separation from those who walk in its darkness. {ST, December 30, 1886 par. 15} [ST, December 30, 1886 par. 16] Our religion will be of little worth to our fellow-men, if it is only theoretical, and not practical. We must be steadfast in the faith; we must not be movable. We have our work before us, which is to cause the light of truth, as revealed in the law of God, to shine in upon other minds, and lead them out of darkness. This work requires determined, persevering energy, and a fixed purpose to succeed. {ST, December 30, 1886 par. 16} [ST, December 30, 1886 par. 17] "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." The greatest triumph given to us by the religion of Christ is control over ourselves. Our natural propensities must be controlled. Few realize what this is. They do not know their own weakness; and the natural sinfulness of the human heart often paralyzes their best endeavors. There must be a coming out from the world, and a nearness to God, if we would be adopted into the family of Heaven as children of the great King. We must walk by faith. When we do the will of God, we shall know of the doctrine. Our feet will be planted on the rock of eternal truth, and we shall not be swept away by the doubt and skepticism of an unbelieving age. {ST, December 30, 1886 par. 17} [ST, January 6, 1887 par. 1] January 6, 1887 A Lesson in Humility and Love. - By Mrs. E. G. White. - "And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." Matthew 18:2-6. {ST, January 6, 1887 par. 1} [ST, January 6, 1887 par. 2] The disciples had been disputing among themselves which of them should be greatest, as we learn from the account of this incident given by Mark and Luke. The disciples did not understand the nature of the kingdom that Christ was to set up. They looked for an earthly kingdom, with an earthly rule; their ambition was aroused, and there was an anxiety for the first place. Jesus understood the thoughts and feelings of their hearts. He saw that they lacked the precious grace of humility, and that here was a lesson which it was essential for them to learn. He knew the subject of their conversation by the way, when they had spoken freely, thinking themselves alone. So calling a little child unto him, he said to them, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven." {ST, January 6, 1887 par. 2} [ST, January 6, 1887 par. 3] Again Jesus said: "Whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depths of the sea." Here we have an expression of the care which our Saviour has for his people. Man is the crowning glory of the Creator's works, and he has been redeemed at an inconceivable cost to the Son of God. None but he could restore to man the moral image of God, which had been lost through transgression. Jesus came to seek and to save that which was lost. He is represented as the true Shepherd. Leaving the ninety and nine in the wilderness, he goes in search of the wandering, straying sheep. He continues to search under the most discouraging circumstances, shrinking not from hardships and peril, until he finds the wanderer; and then all the suffering, and trial, and peril endured for its sake are forgotten in the joy of finding the lost sheep. When through genuine repentance for sin, and faith in Christ, the sinner has been brought back to the fold of God, there is joy in Heaven. {ST, January 6, 1887 par. 3} [ST, January 6, 1887 par. 4] Jesus here presents the duty of man to his fellow-man. Whatever his position in life, man is the purchase of the blood of Christ, and should not be treated with indifference or contempt. Satan opposes great obstacles to the salvation of the human family. There is a rugged path for them to tread if they would journey Heavenward, and each needs all the encouragement his fellow travelers can give him as he toils up the steep ascent. God's word opens to us the wonderful conflict between light and darkness, good and evil, Heaven and hell. We are each on the battle ground, and Satan is striving for the victory. We should never lay a stumbling-block in the way of one who is fighting the battle with the powers of darkness and his own carnal heart; but we should help one another in the close, hand-to-hand fight with the deceiver of souls, in which we are engaged. {ST, January 6, 1887 par. 4} [ST, January 6, 1887 par. 5] I wish we could see this matter in its true light. A man sees himself in slavery to sin, led captive by Satan at his will, and he tries to break the chain of sinful habits by which he is bound. He flees to Jesus as his helper; and our all-pitying Saviour undertakes his case, and enters the field of battle in his behalf. It is the Son of God combating the prince of darkness; and the prize for which they contend is the soul of man. If the sinner trusts implicitly to the mighty Helper, through his strength he becomes a conqueror, and wins the prize of everlasting life. Thus the battle is fought over and over again, and with what interest angels watch the warfare. And when through earnest faith and prayer man obtains the victory, there is joy in the presence of God. {ST, January 6, 1887 par. 5} [ST, January 6, 1887 par. 6] But too often man looks with cold indifference upon the conflicts through which his fellow-man is passing, as though these fierce struggles with the powers of darkness were nothing that concerned him. When we see the divine condescension, the sacrifices and sorrows, to which the Son of the infinite God subjected himself in order to accomplish the salvation of the fallen race, how can we remain indifferent? Should not the tenderness, pity, and love of Christ take hold of our very hearts, and lead us to manifest the same spirit toward every soldier in the ranks of our great Captain? Should we not remember that we too are weak, and that in the warfare we are waging we need help and sympathy? {ST, January 6, 1887 par. 6} [ST, January 6, 1887 par. 7] Those who are co-laborers with Christ will exercise that carefulness, manifest that love, in dealing with their fellow-men, of which Christ has given us an example in his life, and which he has impressed upon our hearts by the lessons of his word. But our work does not end here. The poor, straying, lost sheep are to be hunted up, and brought back to the fold. They are to be cared for, strengthened, and encouraged. We each need a Saviour, and we each need the sympathy, watchcare, and love of our brethren. As we are brought together in church capacity, we pledge ourselves to be faithful one to another; and any failure in our duty here, any wrong done to our brother, is registered in the books of Heaven as a wrong done to Christ in the person of his saints. {ST, January 6, 1887 par. 7} [ST, January 6, 1887 par. 8] If we had a true sense of the work of Christ, we should appreciate the worth of souls for whom he died. "Love one another, as I have loved you," said Christ. "Herein is love, not that we loved God, but that he loved us." As we see the love which Christ has shown for fallen man, the divine compassion which he has manifested for the weak, the erring, and the most sinful, how it should humble our proud hearts, and awaken in them a deep, earnest, and far-reaching love for souls. {ST, January 6, 1887 par. 8} [ST, January 6, 1887 par. 9] We are erring, and we shall see errors in those who are connected with us in the faith. They will have to bear with our perversities, and we must bear with theirs. But let us be careful to move with an eye single to the glory of God, and not to offend or grieve the souls so precious in his sight. If we see that a brother is wrong, if we see that he is pursuing a course that will bring darkness upon his own soul, and is imperiling the souls of others, there is one course that Christ has told us to pursue, and there is no other safe course for us to take. {ST, January 6, 1887 par. 9} [ST, January 6, 1887 par. 10] If a brother has done you an injury, my Christian friend, you are not to seek revenge, nor even to harbor a desire for retaliation; but you should pity him; he has need of your pity. Have the same feelings of compassion for him that you would have others manifest for you if you were enshrouded in darkness. Call to mind the many times that you have erred, and made mistakes in your life-work; and remember how hard it has been to find the right way when you had once left it. If you have the Spirit of Christ abiding in you, no unkind words will fall from your lips. You will not push your brother into greater darkness, but with a heart full of pity you will tell him of his danger. You will get down and pray with him, and perhaps save his soul from death, and thus cover a multitude of sins. What right have you to pursue any other course than this? If you do, you walk contrary to the rule given by God, and grieve his Holy Spirit. {ST, January 6, 1887 par. 10} [ST, January 6, 1887 par. 11] Let us take the words of Christ. If the man has done you an injury, go to him, and between you and him alone seek to set the matter right. Do not go to any one but himself. If he refuses to hear you, then take two or three others, and go to him again; but do not publish it in the church or out of the church. When you have done your duty, if he still refuses to hear you, then let the church take it up; but let them deal gently with the erring. Do not even listen to the gossiping tongue. If one comes to you with an evil report, ask him if he has been to the offending brother, as the Bible directs. If he has not, refuse even to hear him. Nine-tenths of the church trials might be avoided, if all would, in the spirit of kindness and love, pursue the course marked out by Inspiration. This can only be done by breaking down everything like a spirit of self-righteousness. {ST, January 6, 1887 par. 11} [ST, January 6, 1887 par. 12] We want love and mercy to take possession of our hearts, and be interwoven with our characters; for just as we deal mercifully with others, God will deal mercifully with us. Oh, for more of the tender love of Jesus, more of the spirit of true humility before God! These are the lessons we must learn individually, in order to preserve harmony and peace, and gain the approval of our heavenly Father. {ST, January 6, 1887 par. 12} [ST, January 6, 1887 par. 13] What we need is to be obedient to the word of God. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure." {ST, January 6, 1887 par. 13} [ST, January 6, 1887 par. 14] Here is brought to view the work of purification that will be carried on by every child of God. Angels are weighing character. They are marking our errors and defects, and recording them in the books of Heaven. In a little time in the future these books will be opened, and every man will be judged according to his deeds, and according to the light that has shone upon his pathway. Basel, Switzerland. - {ST, January 6, 1887 par. 14} [ST, February 10, 1887 par. 1] February 10, 1887 The Invitation of Mercy. - By Mrs. E. G. White. - "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." {ST, February 10, 1887 par. 1} [ST, February 10, 1887 par. 2] There is a work for all to do to open the door of the heart to the heavenly visitor. The Lord of glory, who has redeemed us by his own blood, seeks admittance; but too often we do not welcome him in. Worldliness does not incline us to throw wide open the door of the heart at the knock of him who is seeking entrance. Some open the door slightly, and permit a little light from his presence to enter; but they do not bid him hearty welcome. There is no room for Jesus; the place which should have been reserved for him is occupied with other things. He entreats, and for a time they feel inclined to hear and open the door; but even this inclination departs, and they fail to secure the communion with the heavenly guest which it was their privilege to have. {ST, February 10, 1887 par. 2} [ST, February 10, 1887 par. 3] "Behold, I stand at the door and knock," says the Saviour. The mansions in glory are his, and the joy of that heavenly abode; yet he humbles himself to seek an entrance at the door of the heart, that he may bless us with his light, and make us to rejoice in his glory. His work is to seek and to save that which is lost and ready to perish. He will redeem from sin and death all who will come to him; and will elevate them to his throne, and give them everlasting life. {ST, February 10, 1887 par. 3} [ST, February 10, 1887 par. 4] Jesus will not force open the door of the heart. We must open it ourselves, and show that we desire his presence by giving him a sincere welcome. If all would make thorough work of clearing away the world's rubbish, and preparing a place for Jesus, he would enter, and abide with them, and would do a great work through them for the salvation of others. But many receive not the tokens of God's mercy and loving-kindness with thankful hearts; they do not bend their energies and unite their interests in his work, and they do not share in the blessing that he is waiting to bestow. {ST, February 10, 1887 par. 4} [ST, February 10, 1887 par. 5] "If any man hear my voice," says Christ, "and open the door, I will come in to him, and will sup with him, and he with me." These words are not addressed simply to the more intelligent and refined, but to all, without respect of persons. A man may not bear the most pleasant exterior; he may be deficient in many respects; but if he will come to Christ, he will in nowise be cast out. The trouble is that many who make a profession of Christ are controlled by feeling. Their heart has not been renewed by the transforming influence of the Spirit of God. They have not depth and stability of character. Principle does not reach down deep, underlying the springs of action. And when sacrifices are to be made for the cause of Christ, they are found wanting. {ST, February 10, 1887 par. 5} [ST, February 10, 1887 par. 6] To such cold-hearted professors I would say, Be entreated to seek Christ while he invites you to come to him that you may have life. I wish I could alarm you; I wish I could arouse you to action. You have no time to lose. Make mighty efforts to rescue yourselves from Satan's snare. He is vigilant in his efforts; his perseverance is untiring, his zeal earnest and unabated. He does not wait for his prey to come to him; he seeks for it. To wrench souls from the hand of Christ is his determined purpose. Yet if you will come to Christ, and make him your trust, you will be in no danger. He will fight the battle for you, and will overcome the powers of darkness in your behalf. {ST, February 10, 1887 par. 6} [ST, February 10, 1887 par. 7] You need to humble your hearts before God, and seek meekness and righteousness, that you may be hid in the day of the Lord's fierce anger. You need to be forming a character for Heaven and eternal life. What account will you render to God for the time he has given you,--for the use you make of the privileges he has placed within your reach? To you the gracious words are spoken: "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." If you neglect the invitation, the mercy that you have despised will condemn you in the Judgment. {ST, February 10, 1887 par. 7} [ST, February 10, 1887 par. 8] Dedicate yourselves unreservedly to the Lord; then it will not be difficult to serve him, and you can do good in the world. You can "let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." {ST, February 10, 1887 par. 8} [ST, February 10, 1887 par. 9] It is not enough that we admit Christ into our hearts; he must abide there. We must encourage his presence by a life of prayer. Jesus is our example in all things; and when our human nature was upon him, prayer became to him a necessity and a privilege. He found joy and comfort in communion with his Father. Here he could unburden the sorrows that were crushing him; for he was a man of sorrows and acquainted with grief; and he needed all the divine support and comfort which the Father was ready to impart to his Son, who had left the joys of Heaven, and chosen his home, for the benefit of man, in a cold and thankless world. {ST, February 10, 1887 par. 9} [ST, February 10, 1887 par. 10] Jesus had select places of prayer. He loved the solitude of the mountain in which to hold communion with his Father. Through the day he labored earnestly to save men from destruction. He healed the sick, comforted the mourning, called the dead to life, and brought cheerfulness and hope to the despairing. After his work was finished for the day, he went forth, evening after evening, away from the confusion of the city, and his form was bowed in supplication to his Father. At times the bright beams of the moon shone upon him, and then again the clouds and darkness shut away all light. He frequently continued his petitions through the entire night, and the dew and frost rested upon his head and beard while in the attitude of supplication. And he came forth from these seasons of prayer invigorated and refreshed, braced for duty and trial. {ST, February 10, 1887 par. 10} [ST, February 10, 1887 par. 11] In thus becoming a suppliant, a mighty petitioner, seeking from his Father fresh supplies of strength, he identified himself with our needs and our weaknesses. As he is our example in all things, so he became a brother in our infirmities, but not a companion in our sins. His nature recoiled from evil, and in a sinful world he endured anguish and torture of soul. If the Saviour of men, with his divine strength, felt the need of prayer, how much more should feeble, sinful mortals feel the necessity of prayer, fervent, constant, importunate prayer! {ST, February 10, 1887 par. 11} [ST, February 10, 1887 par. 12] Watch, pray, and work, are the Christian's watchwords. The life of a living Christian is a life of constant prayer. The light and strength of one day will not be sufficient for the trials and conflicts of the next. Satan is constantly changing his temptations, as he did with Christ. Every day we may be placed in new positions. And in the untried scenes that await us, we shall be surrounded by new dangers, and constantly assailed by new and unexpected temptations; but the strength and grace which we may gain from the accessible Heavens will enable us to meet the new temptations and bear the heavier responsibilities that are ever before us. Here, and here only, is our source of light and strength. {ST, February 10, 1887 par. 12} [ST, February 10, 1887 par. 13] It is of the highest consequence that God manifest his will to us in the daily concerns of life; for the most important results frequently depend upon small occurrences. We cannot trust our own judgment, and the more we learn of the character and providence of God, the more fully we shall realize our own weakness and imperfection, and our dependence on divine strength and wisdom. We shall realize that in him we have what we so much need,--a sure guide to direct our faltering steps. {ST, February 10, 1887 par. 13} [ST, February 10, 1887 par. 14] "The path of the just is as a shining light, that shineth more and more unto the perfect day." The Christian's life is one of progression. He goes forward from strength to strength, from grace to grace, from glory to glory, receiving from Heaven the light which Christ, at infinite cost to himself, made it possible for man to obtain. But the Christian cannot let his light shine properly unless he receives, day by day, an increase of the divine illumination, corresponding with his growth in the knowledge of Bible truth. It would be as inconsistent to expect to be sustained on the morrow by food eaten today, as to depend on present light and present blessings for future strength. {ST, February 10, 1887 par. 14} [ST, February 10, 1887 par. 15] The Master requires his servants not only to grow in grace, but to improve upon the talents that he has committed to them. The good works of God's people have a more powerful influence than words. Their virtuous life and unselfish acts testify for God, and lead the beholder to desire the same righteousness which has produced such good fruit in their characters. He is charmed with the power from God which transforms selfish human beings into the divine image, and God is honored, his name glorified. {ST, February 10, 1887 par. 15} [ST, February 10, 1887 par. 16] Oh! why will not God's people comply with the conditions laid down in his word? If they would, they would not fail to realize the excellent blessings freely given to the humble and obedient. Perfection, holiness, nothing short of this, would give them success in carrying out the principles he has given them. Without this holiness, the human heart is selfish, sinful, and vicious; but holiness of heart will produce right actions, and will lead its possessor to abound in all good works. The Christian will never become weary in well doing, neither will he look for promotion in this world. He will look forward for promotion to the time when the Majesty of Heaven shall exalt the sanctified ones to his throne. Then, enumerating the works of self-denial and mercy, compassion and righteousness, which they have wrought, he will say unto them, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." {ST, February 10, 1887 par. 16} [ST, February 10, 1887 par. 17] Jesus is now inviting us to come unto him; who will listen to his voice? Let us take a higher stand than we have hitherto done. Let us make it our first business to gain the kingdom of Heaven and the righteousness of Christ, and the eternal reward will be ours at the end of the race. {ST, February 10, 1887 par. 17} [ST, February 17, 1887 par. 1] February 17, 1887 Doing for Christ. - By Mrs. E. G. White. - "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was a hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee a hungered, and fed thee? or thirsty, and gave thee drink? when saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." {ST, February 17, 1887 par. 1} [ST, February 17, 1887 par. 2] These are words which Christ addresses to his redeemed people. He invites them to become patient toilers in a field which calls for self-denying labor; but it is a glorious work, and one that Heaven smiles upon. Faithful work is more acceptable to God than the most zealous formal worship. True worship consists in working together with Christ. Prayers, exhortations, and talk are cheap fruits, which are frequently tied on; but fruits that are manifested in good works, in caring for the needy, the fatherless, and widows, are genuine, and grow naturally upon a good tree. {ST, February 17, 1887 par. 2} [ST, February 17, 1887 par. 3] Pure religion and undefiled before the Father consists in visiting the fatherless and the widows in their affliction, and in keeping unspotted from the world. We should cultivate the doing principle. When one's heart sympathizes with others burdened with discouragement and grief; when his hand clothes the naked, and the stranger is made welcome to a seat at his fireside and at his board, then angels come very near with notes of joy and praise on their lips, and an answering strain responds in Heaven. Every deed of justice and mercy and benevolence makes music there. The Father from his throne beholds, and numbers the unselfish laborers among his most precious treasures. "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." Every merciful act to the needy or the suffering is as though done to Christ. Whoever succors the poor, or sympathizes with the afflicted and oppressed, or befriends the orphan, thereby brings himself into a closer relationship with the pitying Saviour. {ST, February 17, 1887 par. 3} [ST, February 17, 1887 par. 4] "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; for I was a hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee a hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment; but the righteous into life eternal. {ST, February 17, 1887 par. 4} [ST, February 17, 1887 par. 5] Jesus identifies himself with his suffering people. I was hungry and thirsty; I was a stranger; I was naked; I was sick; I was in prison. While you were enjoying the food from your bountifully spread tables, I was famishing with hunger in the hovel or street not far from you. When you closed your doors against me while your well-furnished rooms were unoccupied, I had not where to lay my head. While your wardrobes were filled with an abundant supply of changeable suits of apparel, upon which means had been needlessly squandered,--means which you might have given to the needy, I was destitute of comfortable raiment. When you were enjoying health, I was sick. Misfortune cast me into prison and bound me with fetters, bowing down my spirit, depriving me of freedom and hope, while you roamed at liberty. What a oneness Jesus here represents as existing between himself and his suffering disciples. He makes their case his own. He represents himself as being, in their person, the very sufferer. Mark this, selfish Christian; every neglect on your part to care for the needy and to sympathize with those in distress, is a neglect to Jesus in their person. {ST, February 17, 1887 par. 5} [ST, February 17, 1887 par. 6] Some who make high professions are so encased in selfishness that they cannot appreciate the generous principles of the Christian religion. All their lives they have lived only for self. To make a worthy sacrifice to do others good, to disadvantage themselves for the purpose of benefiting others, is out of the question with them. They have not the least idea that God requires this at their hand. Precious weeks, months, and years pass into eternity; but no record is made in Heaven of kindly acts of self-sacrifice, of feeding the hungry, of clothing the naked, or taking in the stranger. Entertaining strangers at a venture is not agreeable; if they knew that all who shared their bounty were worthy, then they might be induced to do something in that direction. But there is virtue in venturing something. {ST, February 17, 1887 par. 6} [ST, February 17, 1887 par. 7] When the King shall make investigation, the do-nothing, illiberal, selfish souls will learn that Heaven is for those who have been workers,--those who have denied themselves for Christ's sake. No provision has been made for those who have taken such special care in looking out for themselves. The terrible punishment threatened to those on the King's left hand is not, in this case, the penalty of some great crime. They are not condemned for the things which they did do, but for that which they did not do. They did not do those duties which Heaven assigned to them. They pleased themselves, and they must take their portion with self-pleasers. {ST, February 17, 1887 par. 7} [ST, February 17, 1887 par. 8] "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares," says the apostle. Has this injunction no force in the present age? Our heavenly Father lays in our pathway blessings in disguise; but some will not take these blessings for fear they will detract from their selfish enjoyment. {ST, February 17, 1887 par. 8} [ST, February 17, 1887 par. 9] The widow of Sarepta shared her morsel with Elijah, and in return for making a home for the prophet of God, she was herself sustained, and her life and that of her son was preserved. Thus would it be with others, if, for the glory of God, they would cheerfully take a similar course. But many plead poor health. They have so long shut themselves up to themselves, and thought of their own poor feelings and sufferings, that they cannot think of others, however much they may be in need of sympathy and assistance. {ST, February 17, 1887 par. 9} [ST, February 17, 1887 par. 10] You who are suffering from poor health, there is help for you. Doing good is an excellent remedy for disease. If you clothe the naked, and bring the poor that are cast out to your house, and deal your bread to the hungry, then shall your light break forth as the morning, and your health shall spring forth speedily. You are invited to bring your prayers to God, and he has pledged himself to answer them. Your soul shall be satisfied in drought, and shall be like a watered garden, whose waters fail not. {ST, February 17, 1887 par. 10} [ST, February 17, 1887 par. 11] If you engage in works of mercy and love, will it prove too hard for you? Will you fail, and be crushed under the burden, and your family be deprived of your assistance and influence?--Oh, no, God has carefully removed all doubts on this question by a pledge to you on condition of obedience. This promise covers all that the most exacting, the most hesitating could demand: "Then shall thy light break forth as the morning, and thine health shall spring forth speedily." Only believe that He is faithful who has promised. God can renew the physical health; and more, he says he will do it. And the promise does not end here: "Thy righteousness shall go before thee; the glory of the Lord shall be thy rearward." God will build a fortification around you. {ST, February 17, 1887 par. 11} [ST, February 17, 1887 par. 12] "Be not weary in well-doing; for in due time ye shall reap if ye faint not." Do not wait to be told your duty. Open your eyes and see what is to be done; make yourselves acquainted with the wants of the needy. Hide not yourselves from them; close not your eyes to their needs. {ST, February 17, 1887 par. 12} [ST, February 17, 1887 par. 13] The harvest is coming,--the great reaping time, when you shall reap what you have sown. There will be no failure in the crop. The harvest is sure. Now is the sowing time. Now make efforts to be rich in good works, ready to distribute, willing to communicate; laying up in store for yourselves a good foundation against the time to come, that ye may lay hold on eternal life. {ST, February 17, 1887 par. 13} [ST, February 17, 1887 par. 14] Some will excuse themselves on the plea that they have bestowed their charity on unworthy persons, and have become discouraged. To such I present the example of Jesus. He came to save fallen man. He came to bring salvation to his own nation; but they would not accept him. They treated his mercy with insult and contempt, and at length put to death him who came to give them life. But did our Lord turn from the fallen race because of this? Nay, verily; and he is our pattern. Though for ninety-nine times your efforts to do good are unsuccessful, and you receive only insult, reproach, and hate, yet if the hundredth time proves a success, and one soul is saved, oh, what a victory is achieved! This will a thousand times pay you for all your efforts. And to you Jesus will say, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." {ST, February 17, 1887 par. 14} [ST, February 17, 1887 par. 15] The reason that God's people are not more spiritually-minded, and that they have not more faith, is because they are narrowed by selfishness. It is not the abundance of your meetings that God accepts. It is not the numerous prayers, but it is right-doing--doing the right thing and at the right time. We must be less self-caring, and more benevolent. Our souls must expand. Then God will make them like a watered garden, whose waters fail not. - {ST, February 17, 1887 par. 15} [ST, February 24, 1887 par. 1] February 24, 1887 Courage for the Right. - By Mrs. E. G. White. - There are but few in this age of the world who have moral courage to take their position on the side of unpopular truth. Its principles are the principles of Heaven. Hence it conflicts with every wrong habit and sinful desire. Those who accept and obey the truth, must deny self, bear the cross daily, and follow in the footsteps of Jesus. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Therefore there is a constant warfare between inclination and duty. Inclination too often prevails, and silences the convictions of the Holy Spirit. {ST, February 24, 1887 par. 1} [ST, February 24, 1887 par. 2] The faith which we cherish as "present truth" is sustained by the clearest and most conclusive evidence from the word of God. Still there is urged against it one objection which our ablest ministers cannot remove. Christ himself could not remove it. It has effectually barred the way of life to thousands. This hindrance is the cross. The cross, covered with shame and reproach, which Jesus bore for us, stands directly in the Christian's path. To evade that cross, the selfish, the world-loving, and the pleasure-seeking turn from the light that would guide their feet to Heaven. They choose doubt, unbelief, and infidelity, that they may have the pleasure of following inclination, and giving loose rein to the promptings of the carnal heart. Those who choose the broader and easier path, may enjoy the friendship of the world, which inspiration declares to be enmity with God; they may receive the empty praise of men whose hearts are not pure and whose lives are not holy; but they lose the only honor which is of lasting value, the honor which comes from above. They may secure worldly gain and transient pleasure, but they lose the eternal riches and that life which measures with the life of God. The language of many who are standing undecided is-- "I thought that the course of the pilgrim to Heaven Would be bright as the summer, and glad as the morn; Thou show'dst me the path; it was dark and uneven, All rugged with rock, and all tangled with thorn. "I dreamt of celestial rewards and renown; I grasped at the triumph which blesses the brave; I asked for the palm branch, the robe, and the crown: I asked--and thou show'dst me a cross and a grave." {ST, February 24, 1887 par. 2} [ST, February 24, 1887 par. 3] Those who sincerely believe and teach the word of God must expect to be received by the world with no greater favor than was the ancient preacher of righteousness. Those who lived in Noah's day despised his prophecy; they styled his warnings the delusive fancies of an imbecile old man. But the unbelief and mockery of the people did not hinder the event. God manifested his power in a manner which has astonished the philosophers of every age. {ST, February 24, 1887 par. 3} [ST, February 24, 1887 par. 4] The laws of nature cannot prevent the fulfillment of God's word. The law is never greater than the Lawgiver, nor are the things created greater than the Creator. As it was in the days of Noah, so shall it be in the days of the Son of man. As men are warned of impending judgment, thousands will say, It cannot be. They will despise the truth, make light of prophecy, and deride the teacher of righteousness. One will turn aside to his farm, another to his merchandise, and care for none of these things. {ST, February 24, 1887 par. 4} [ST, February 24, 1887 par. 5] The inhabitants of the antediluvian world were condemned to destruction for their iniquity; yet they had the offer of mercy. By repentance and reformation of life, they might have secured forgiveness and the protection of God. So in this dispensation, everyone who believes and obeys the divine word will find pardon and a shelter from the wrath to come. The history of their sins, with the sure destruction that followed, should be a warning to us. There is to be a baptism of fire as there was of water, and all the unbelief and scoffing of the ungodly will not hinder the event. {ST, February 24, 1887 par. 5} [ST, February 24, 1887 par. 6] The Scriptures briefly state the reason for the prevailing iniquity in Noah's day. The sons of God married the daughters of men. Those who still cherished the knowledge of God united themselves with the ungodly and corrupt, and as a result became assimilated to them in character. The message of warning would have been received by a larger number, had it not been for their connection and association with those who despised and derided the word of God. {ST, February 24, 1887 par. 6} [ST, February 24, 1887 par. 7] In the days of Noah the Spirit of God was so long and stubbornly rejected that it ceased to strive with men. Thus will it be prior to the end of the world. When the gospel falls on closed ears, when the Holy Spirit ceases to imprint the truth upon the heart, preaching and hearing will alike be in vain. Are we not fast approaching this state of things? {ST, February 24, 1887 par. 7} [ST, February 24, 1887 par. 8] Those who would stand now must be Bible readers and Bible Christians; they must faithfully obey the divine precepts, both in private and in public. There are some who think it an evidence of superior ability to manifest indifference for the Bible and for religious things. They think it weak and unmanly to be always fearing to do wrong. Many a man permits himself to be allured from Christ, from purity and holiness, by those whom at heart he despises. And these very persons will privately ridicule his weakness in yielding to temptation. Those who associate with godless companions learn ways of life, habits of thought and speech, which lead them down to darkness and perdition. To win the applause of the low, the worthless, and the vulgar, they degrade themselves in the sight of God and man. {ST, February 24, 1887 par. 8} [ST, February 24, 1887 par. 9] There is no class in greater danger than the young. Evil men and seducers are no less active now than before the flood. On the contrary, the word of God declares that they shall wax worse and worse. There are not wanting agents of Satan to taunt and ridicule all who would be true to virtue and to God. We are pained to see young men fearful or ashamed to acknowledge their principle before the ungodly or the blasphemer; ashamed that they have cherished holier sentiments, and cultivated purer morals. Oh, if these youth would but be firm and bold in the practice of virtue; if they would frown down the base advances of the agents of Satan, what a victory might be gained over the world, the flesh, and the devil! God calls upon the youth of today to love and serve him with the whole heart. They need a daily connection with Heaven to keep them unsullied by the corruptions of the last days. {ST, February 24, 1887 par. 9} [ST, February 24, 1887 par. 10] Says Christ, "He that followeth me shall not walk in darkness, but shall have the light of life." And again, "If any man will do his will, he shall know of the doctrine." Those who obey God's will as it is revealed to their understanding, will be safely guided into the way of life. But it is impossible for finite man to fully understand the purposes and ways of the Infinite One. Those who refuse to accept and obey God's word until every objection has been removed, and there is no longer an opportunity for doubt, will never come to the light. Truth and error are before us. God has given us sufficient evidence to determine the right way, and then he leaves us to choose for ourselves. {ST, February 24, 1887 par. 10} [ST, February 24, 1887 par. 11] Jesus calls us to walk with him in the light, instead of wandering in the dark mazes of unbelief. If men would but stop to consider the worth of the soul, and their own need of a Saviour, they would gladly, gratefully accept the hand which he has stretched out to them. Alas that so many, in their pride and stubbornness of heart, refuse to accept the guidance of infinite wisdom! Faith, hope, and love, man's highest and noblest faculties, have been paralyzed by sin and Satan. But Jesus stands ready to awaken them to new life, that they may be enlisted in his service. The power of renewing grace will bring them again into vigorous exercise. {ST, February 24, 1887 par. 11} [ST, February 24, 1887 par. 12] Temptations to discouragement will at times come upon the children of God like an overwhelming torrent. Many are disheartened as they see that Christian example and instruction seem almost powerless before the tide of ignorance and unbelief. But Jesus is the stronghold of his people. His light shines still. It can never be quenched. Though evil now seems to prevail over righteousness and truth, yet it is by no means the strongest power. It shall not always conquer. Nay, even now its end is nigh. Truth and righteousness are plants of heavenly origin. God nourishes them every hour. He will no more suffer them to die than he will forget the honor of his own throne and name. {ST, February 24, 1887 par. 12} [ST, February 24, 1887 par. 13] Every Christian must meet trial and temptation. Those who basely shun the reproach of Christ, and choose the honor which the world bestows, will surely reap the bitter harvest. Separation from God, the loss of Heaven, agony and despair, must be their portion. But if we will stand fearlessly and firmly for God and the right, relying upon the promises of the sacred word, we shall not be ashamed. Earth and hell can have no power to triumph over us. Let not the weakest be discouraged because they are assailed by temptation. The best men who ever lived have been grievously assaulted by Satan and his agents. Unless we yield to its power, temptation is not sin. The armor of truth will prove a sure defense against all the fiery darts of the enemy. {ST, February 24, 1887 par. 13} [ST, February 24, 1887 par. 14] Yet the Christian should not place himself needlessly in the way of temptation. Every soul is surrounded by an atmosphere of its own, laden with the fragrance of love and piety, the heavy fogs of unbelief, or the deadly poison of infidelity and crime. When brought in contact with others, we are unconsciously affected by the atmosphere surrounding them. If this be laden with moral poison, the very life-blood of the soul may become tainted ere we are conscious of danger. {ST, February 24, 1887 par. 14} [ST, February 24, 1887 par. 15] The worth of a human soul can be estimated only by the light reflected from the cross of Calvary. So terrible was the doom of the lost race, so great the glory to which the redeemed might be exalted, that the Father is satisfied with the infinite price which he pays for their redemption. It was the joy set before Christ in accomplishing so great salvation that led him to submit to shame, agony, and death. How do all the treasures and the glories of earth sink into insignificance when compared with the value of a human soul! As I see in the world such astonishing indifference to the work of redemption; as I see the unbelief, the skepticism, the Heaven-daring rebellion against God and his law, I am more and more convinced that we have reached those days of peril foretold in the Scriptures. I feel assured that the end is near; that our time of waiting and watching is short; and that the cause and truth of God will soon triumph. - {ST, February 24, 1887 par. 15} [ST, March 3, 1887 par. 1] March 3, 1887 Love the Fulfilling of the Law. - By Mrs. E. G. White. - "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself." {ST, March 3, 1887 par. 1} [ST, March 3, 1887 par. 2] We are in a world where hearts need human sympathy; and God has given us benevolence, that we may realize this need, and be kind and charitable to all with whom we come in contact. We often see a charitable disposition manifested by men and women who have never given their hearts to Christ, and it is a sad sight indeed when his professed followers lack this great essential of Christianity. They do not copy the Pattern; and it is impossible for them to reflect the image of Jesus in their lives and deportment. {ST, March 3, 1887 par. 2} [ST, March 3, 1887 par. 3] Love is one of the fruits of true piety. Those who truly carry out the principles of the law of God in their daily lives will realize that suffering humanity has claims upon them. They will not only love God supremely, but their neighbor as themselves. Jesus illustrated this principle in the parable which he told to a certain lawyer who "stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?" Jesus answered him by asking another question: "What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right; this do, and thou shalt live." {ST, March 3, 1887 par. 3} [ST, March 3, 1887 par. 4] "This do," said Jesus, not merely believe, but do, "and thou shalt live." It is carrying out the principles of God's law, and not merely a professed faith in its binding claims, that makes the Christian. {ST, March 3, 1887 par. 4} [ST, March 3, 1887 par. 5] But the lawyer, "willing to justify himself, said unto Jesus, And who is my neighbor?" Jesus illustrates the spirit of cheerful benevolence which should be exercised toward all,--friends, neighbors, and strangers,--in the story that follows: "A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead." A priest and a Levite who came that way, and saw his need of help, passed by on the other side. Notwithstanding their exalted professions of piety, their hearts were not stirred with pitying tenderness for the sufferer. A Samaritan, who made no such lofty pretensions to righteousness, came to the place. He saw in the unfortunate stranger a human being in distress, and his compassion was excited. He immediately "went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him." And on the morrow he left the wounded man in the care of his host, with the assurance that on his return he would pay all charges. {ST, March 3, 1887 par. 5} [ST, March 3, 1887 par. 6] Christ asks, "Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves? And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise." Here is a lesson on the duties of man with reference to his fellow-man. Those who neglect to carry out the principles illustrated by this lesson, are not commandment-keepers, though they may pretend to revere the law of God. {ST, March 3, 1887 par. 6} [ST, March 3, 1887 par. 7] Human sympathy, sanctified by the Spirit of Jesus, is an element that can be productive of great good. Those who cultivate benevolence are not only doing good to others, but they are benefiting themselves by opening their hearts to the benign influences of sympathy and love. Every ray of light shed upon others will be reflected upon our own hearts. Every kind and sympathizing word spoken to the sorrowful, every act to relieve the oppressed, and every gift to supply the necessities of the destitute, given or done with an eye single to God's glory, will result in blessings to the giver. Those who are thus working are obeying a law of Heaven, and will receive the approval of God. {ST, March 3, 1887 par. 7} [ST, March 3, 1887 par. 8] In the parable, Christ exalts the Samaritan above the priest and the Levite, who were great sticklers for the letter of the law in the ten commandments. The one obeyed the spirit of these commandments, while the other was content to express an exalted faith in them. But the apostle tells us that "faith without works is dead." {ST, March 3, 1887 par. 8} [ST, March 3, 1887 par. 9] When the advocates of the law of God plant their feet firmly on its principles, showing that they are loyal, not merely in name, but at heart also, carrying out in their lives the spirit of the law of God, and exercising true benevolence to man, then will they have moral power to move the world. But it is impossible for those who profess allegiance to God to correctly represent the principles of his law, while slighting the injunction to love our neighbor as ourselves. {ST, March 3, 1887 par. 9} [ST, March 3, 1887 par. 10] We are under obligation, not only to secure Heaven ourselves, but to show others the way, and, through our care and disinterested love, to lead toward Christ those who come within the sphere of our influence. We are accountable, to a great degree, for the souls of those around us. Our words and deeds are constantly telling for or against the truth of God; and we are under personal obligation to exert an influence in its favor. The most eloquent sermon that can be preached upon the law of ten commandments is to do them. Obedience should be made a personal duty. Negligence here is flagrant sin. {ST, March 3, 1887 par. 10} [ST, March 3, 1887 par. 11] Let the world see that we are not selfishly narrowed up to our own exclusive interests and our religious joys, but that we desire them to share our blessings and privileges, through the sanctifying influence of the truth; let them see that the religion which we profess does not close up or freeze up the avenues to the soul, making us unsympathizing and exacting; let all who profess to have found Christ, minister, as he did, to the needs of man, cherishing a spirit of wise benevolence; and we shall then see many souls following the light that shines from our precept and example. {ST, March 3, 1887 par. 11} [ST, March 3, 1887 par. 12] We should cultivate an amiable disposition, and subject ourselves to the control of conscience. The truth of God makes better men and women of those who receive it in the love of it. It works like leaven till the entire being is brought into conformity to its principles. It opens the heart that has been frozen by avarice; it opens the hand that has been closed to human suffering; and kindness and charity are seen as its fruits. {ST, March 3, 1887 par. 12} [ST, March 3, 1887 par. 13] Let us not bring a reproach upon the Christian religion by manifesting jealousy and intolerance toward others. No one has ever been reclaimed from a wrong position by censure or reproach; but many have thus been driven away from God, with their hearts steeled against conviction. A tender spirit, a gentle, winning deportment, may save the erring, and hide a multitude of sins. We are required of God to exercise that charity that suffereth long and is kind. {ST, March 3, 1887 par. 13} [ST, March 3, 1887 par. 14] The religion of Christ does not require us to lose our identity of character, but merely to adapt ourselves, in some measure, to the feelings and ways of others. Many people may be brought together in a unity of religious faith, whose opinions, habits, and tastes in temporal matters are not in harmony. But with the love of Christ glowing in their bosoms, looking forward to the same Heaven as their eternal home, they may have the sweetest and most intelligent communion together, and a unity the most wonderful. {ST, March 3, 1887 par. 14} [ST, March 3, 1887 par. 15] None should feel at liberty to preserve a cold and chilling reserve and iron dignity,--a spirit that repels those who are brought within its influence. This spirit is contagious; it creates an atmosphere that withers good impulses and good resolves; under its influence persons become constrained, and the natural current of human sympathy, cordiality, and love is choked. The gloom and chill of this unsocial atmosphere is reflected in the countenance; and not only is the spiritual health affected by this unnatural depression, but the physical health is affected also. {ST, March 3, 1887 par. 15} [ST, March 3, 1887 par. 16] There are scarcely two whose experiences are alike in every particular. The trials of one may not be the trials of another; and our hearts should ever be open to kindly sympathy, and aglow with the divine love that Jesus manifested for all his brethren. Christ sometimes reproved with severity, and in some cases it may be necessary for us to do so; but we should consider that while Christ knew the exact condition of the ones he rebuked,--just the amount of reproof they could bear, and what was necessary to correct their course of wrong,--he also knew just how to pity the erring, comfort the unfortunate and encourage the weak. He knew just how to inspire hope and courage; for he was acquainted with the exact motives and the peculiar trials of every mind. He reproved with pity, and loved those he rebuked with a divine love. {ST, March 3, 1887 par. 16} [ST, March 3, 1887 par. 17] Jesus could make no mistake; but human judgment is erring, and may be wrong. Men may misjudge motives; they may be deceived by appearances, and when they think they are doing right to reprove wrong, they may go too far, censure too severely, and wound where they wished to heal; or they may exercise sympathy unwisely, and, in their ignorance, counteract reproof that is merited and timely. {ST, March 3, 1887 par. 17} [ST, March 3, 1887 par. 18] The Lord would have us submissive to his will, and sanctified to his service. Selfishness must be put away, with every other defect in our characters. There must be a daily death to self. Paul had this experience. He said, "I die daily." Every day he had a new conversion; every day he took an advance step toward Heaven. We, too, must gain daily victories in the divine life, if we would enjoy the favor of God. {ST, March 3, 1887 par. 18} [ST, March 3, 1887 par. 19] Our God is gracious, of tender pity, and plenteous in mercy. He knows our weaknesses and needs, and he will help our infirmities if we will only trust in him. - {ST, March 3, 1887 par. 19} [ST, March 10, 1887 par. 1] March 10, 1887 Christ the True Vine. - By Mrs. E. G. White. - "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." {ST, March 10, 1887 par. 1} [ST, March 10, 1887 par. 2] Our heavenly Father planted on earth a goodly vine, whose fruit should be to eternal life. But this precious plant appeared to human eyes as a root out of dry ground, having no form or comeliness. When the claim was put forth that it was of heavenly origin, the men of Nazareth became enraged, and cast it from them. The inhabitants of Judah and Jerusalem took the vine of God's own planting, and bruised it, and trampled it under foot, hoping to utterly destroy it forever. But now the Husbandman removed this goodly vine, and planted it in his own garden, beyond the spoiler's reach. The stock and root were concealed from human sight, but still "the branches run over the wall." Thus grafts can be united to the vine, and, partaking of its nourishment, become flourishing branches, and bring forth much fruit. {ST, March 10, 1887 par. 2} [ST, March 10, 1887 par. 3] The figure of the vine is a perfect symbol. God sent his Son from the heavenly courts to a world seared and marred by the curse of sin. In Christ all fullness dwelt; in him was righteousness, peace, life,--everything necessary to man's happiness and well-being. But the world hated the Son of the most high God. The world saw nothing attractive in him. The best gift of Heaven was slighted and spurned. Christ was "a man of sorrows and acquainted with grief;" yet "he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed." He was hated by evil men because his character was spotless, his works righteous. He came as the Redeemer of the world; yet he was taken by cruel hands, and shamefully entreated and crucified. God raised him from the dead, and he ascended to Heaven to plead his blood as the propitiation for our sins. {ST, March 10, 1887 par. 3} [ST, March 10, 1887 par. 4] Though invisible to mortal sight, Christ still lives as the Redeemer of the world, the representative of man in the heavenly courts, and the medium through whom all blessings flow to the fallen race. His love is without a parallel. We cannot estimate the value of his life of toil and sacrifice, the precious ransom paid for our redemption. Surely it is not too much to ask the heart's best and holiest affections in return for such wondrous love. {ST, March 10, 1887 par. 4} [ST, March 10, 1887 par. 5] Said the Saviour to his disciples: "I am the vine, ye are the branches." "As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me." In this vine is all spiritual life. From the fullness of Christ alone can we obtain the nourishment that will enable us to bear fruit unto eternal life. The vine stock is unseen; but the branches, the members of his body, are visible. The branch that was apparently dry and leafless, by being connected with the living vine, becomes a part of it,--a partaker of its life and fatness. Fiber by fiber, and vein by vein, it adheres to the vine, till the life-giving sap causes it to bud, and blossom, and bear fruit. {ST, March 10, 1887 par. 5} [ST, March 10, 1887 par. 6] The scion becomes a part of the vine by forming a perfect union with it. Thus it is with the sinner. The soul, dead in trespasses and sins, must experience a similar process in order to be reconciled to God, and to become a partaker of Christ's life and joy. As the graft receives life when united to the vine, so the sinner partakes of the divine nature when connected with Christ by repentance and faith. This connection joins soul with soul, the finite with the infinite. When thus united, the words of Christ abide in us, and we are not actuated by a spasmodic feeling, but by a living, abiding principle. {ST, March 10, 1887 par. 6} [ST, March 10, 1887 par. 7] Every branch united to the true vine brings forth fruit, not of its own kind, but that of the vine of which it has become a part. The Spirit of Christ flowing into the hearts of all who are truly united with him, makes them partakers of the divine nature. They will walk in the footsteps of their self-sacrificing, self-denying Redeemer. His purity and love will appear in their characters and their daily lives, while meekness and truth will guide their way. {ST, March 10, 1887 par. 7} [ST, March 10, 1887 par. 8] "I am the true vine," says Christ, "and my Father is the husbandman. Every branch in me ï¼»everyone who claims connection with meï¼½ that beareth not fruit, he taketh away." This is the solemn warning that is addressed to each disciple. The careless and indifferent will after a time be overcome of temptation, and at last wholly separated from Christ. {ST, March 10, 1887 par. 8} [ST, March 10, 1887 par. 9] But "every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." Every fruitful branch is pruned; for even fruitful branches may display too much foliage, and appear what they really are not. Husbandmen clip off the surplus foliage of the vines, and the tendrils that are grasping the rubbish of earth, thus making them more fruitful. And when the Master sees that worldliness, self-indulgence, and pride are cropping out in the lives of his followers, he prunes them. These hindering causes must be removed, and the defective overgrowth cut away, to give room for the healing beams of the Sun of Righteousness. {ST, March 10, 1887 par. 9} [ST, March 10, 1887 par. 10] Said Christ: "If ye keep my commandments, ye shall abide in my love." The branch can maintain its connection with the living vine only on condition that it bear fruit. And the fruit borne on the Christian tree is "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Rich clusters of this precious fruit will appear on every branch that is subjected to the pruning of the wise Husbandman. The result of union with Christ is purification of heart, a circumspect life, and a faultless character. Yet those who have attained to this degree of Christian perfection are the last to claim that they have any merits of their own. "Accepted in the Beloved," objects of their heavenly Father's constant care and unfailing mercy, they feel unworthy of the divine favor, and have too vivid a sense of utter dependence upon God to boast of their exalted position. {ST, March 10, 1887 par. 10} [ST, March 10, 1887 par. 11] It is a sad fact that many who profess to be branches of the true vine show by their lives that they have no connection with it. Their words and actions, destitute of grace and meekness, resemble the stinging branches of the noxious thorn-tree, rather than the lovely, fruit-laden boughs of the precious vine. Love to God and love to our neighbor is the sum and substance of true piety. Those who are destitute of this love, and yet claim that they have gained high attainments in spiritual things, may for a time deceive their fellowmen, but they cannot deceive God. Says the true Witness, "I know thy works." And in the great day of final accounts, God "will render to every man according to his deeds." {ST, March 10, 1887 par. 11} [ST, March 10, 1887 par. 12] Many misunderstand the object for which they were created. They do not realize that they were placed here to bless humanity and glorify God, rather than to enjoy and glorify self. God is constantly pruning his people, cutting off profuse, spreading branches, that they may bear fruit to his glory, and not produce leaves only. Idols must be given up, the conscience must become more tender, the meditations of the heart must be spiritual, and the entire character must become symmetrical. {ST, March 10, 1887 par. 12} [ST, March 10, 1887 par. 13] Some who claim to be followers of Christ are withered branches, that must erelong be separated from the living vine. The love of the world has paralyzed their spiritual life, and they are not awake to the precious theme of redemption. The impression made on the world by these professed Christians is unfavorable to the religion of Christ. They manifest ambition and zeal in the business of the world; but they have little interest in things of eternal importance. The voice of God through his messengers is a pleasant song; but its sacred warnings, reproofs, and encouragements are all unheeded. Eternal interests are placed on a level with common things. The Holy Spirit is grieved, and its influence is withdrawn. Fruitful Christians are connected with God, and hence they are able to place a right value on eternal things. They feast upon the words of life; and whenever they listen to the "message of glad tidings," they can say, as did the disciples to whom Christ explained the prophecies on the way to Emmaus, "Did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures?" It is the duty of every child of God to store his mind with divine truth; and the more he does this, the more strength and clearness of mind he will have to fathom the deep things of God. And his growth in grace will be more and more vigorous, as the principles of truth are carried out in his daily life. {ST, March 10, 1887 par. 13} [ST, March 10, 1887 par. 14] He who is in harmony with God will constantly depend on him for strength. "Be ye therefore perfect, even as your Father which is in Heaven is perfect." It should be our life-work to be constantly reaching forward to the perfection of Christian character, ever striving for conformity to the will of God. The efforts begun here will continue through eternity. The advancement made here will be sure when we enter upon the future life. {ST, March 10, 1887 par. 14} [ST, March 10, 1887 par. 15] Those who are partakers of Christ's meekness, purity, and love, will be joyful in God, and will diffuse light and gladness around them. The thought that Christ died to obtain for us the gift of everlasting life is enough to call forth from our hearts the most sincere and fervent gratitude, and from our lips the most enthusiastic praise. God's promises are rich, and full, and free. Whoever will comply with the conditions may claim these promises, with all their wealth of blessing, as his own. And being thus abundantly supplied from the treasure-house of God, he may, in the journey of life, "walk worthy of the Lord unto all pleasing," thus blessing his fellow-men, and honoring his Creator. While our Saviour would guard his followers from self-confidence by the reminder, "Without me, ye can do nothing," he has coupled with it for our encouragement the gracious assurance, "He that abideth in me, and I in him, the same bringeth forth much fruit." - {ST, March 10, 1887 par. 15} [ST, March 17, 1887 par. 1] March 17, 1887 Rest in Christ. - By Mrs. E. G. White. - "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." {ST, March 17, 1887 par. 1} [ST, March 17, 1887 par. 2] Thus Jesus invites the weary and care-laden sons and daughters of Adam to come to him, and lay on him their heavy burdens. But many who hear this invitation, while sighing for rest, yet press on the rugged path, hugging their burdens close to their heart. Jesus loves them, and longs to bear their burdens and themselves also in his strong arms. He would remove the fears and uncertainties that rob them of peace and rest; but they must first come to him, and tell him the secret woes of their heart. He invites the confidence of his people as the proof of their love for him. The gift of the humble, trusting heart is more precious to him than all the wealth that riches can bestow. If they would only come to him in the simplicity and confidence with which a child would come to his parents, the divine touch of his hands would relieve them of their burdens. {ST, March 17, 1887 par. 2} [ST, March 17, 1887 par. 3] Jesus, our compassionate Saviour, is the way, the truth, and the life. Why will we not accept his gracious offer of mercy, believe his words of promise, and not make the way of life so hard? As we travel the precious road cast up for the ransomed of the Lord to walk in, let us not overcast it with doubts and gloomy forebodings, and pursue our way murmuring and groaning, as though forced to an unpleasant, exacting task. The ways of Christ are ways of pleasantness, and all his paths are peace. If we have made rough paths for our feet, and taken heavy burdens of care in laying up for ourselves treasures upon the earth, let us now change, and follow the path Jesus has prepared for us. {ST, March 17, 1887 par. 3} [ST, March 17, 1887 par. 4] We are not always willing to come to Jesus with our trials and difficulties. Sometimes we pour our troubles into human ears, and tell our afflictions to those who cannot help us, and neglect to confide all to Jesus, who is able to change the sorrowful way to paths of joy and peace. Self-denying, self-sacrificing gives glory and victory to the cross. The promises of God are very precious. We must study his word if we would know his will. The words of inspiration, carefully studied and practically obeyed, will lead our feet in a plain path, where we may walk without stumbling. Oh, that all, ministers and people, would take their burdens and perplexities to Jesus, who is waiting to receive them, and to give them peace and rest! He will never forsake those who put their trust in him. {ST, March 17, 1887 par. 4} [ST, March 17, 1887 par. 5] Wickedness prevails at the present day. The perils of the last days thicken around us, and because iniquity abounds the love of many waxes cold. This need not be if all would come to Jesus, and in confiding faith trust in him. His meekness and lowliness, cherished in the heart, will bring peace and rest, and give moral power to every soul. {ST, March 17, 1887 par. 5} [ST, March 17, 1887 par. 6] The shortness of time is frequently urged as an incentive for seeking righteousness and making Christ our friend. This should not be the great motive with us; for it savors of selfishness. Is it necessary that the terrors of the day of God should be held before us, that we may be compelled to right action through fear? It ought not to be so. Jesus is attractive. He is full of love, mercy, and compassion. He proposes to be our friend, to walk with us through all the rough pathways of life. He says to us, I am the Lord thy God; walk with me, and I will fill thy path with light. Jesus, the Majesty of Heaven, proposes to elevate to companionship with himself those who come to him with their burdens, their weaknesses, and their cares. He will count them as his children, and finally give them an inheritance of more value than the empires of kings, a crown of glory richer than has ever decked the brow of the most exalted earthly monarch. {ST, March 17, 1887 par. 6} [ST, March 17, 1887 par. 7] It is our duty to love Jesus as our Redeemer. He has a right to command our love, but he invites us to give him our heart. He calls us to walk with him in the path of humble, truthful obedience. His invitation to us is a call to a pure, holy, and happy life,--a life of peace and rest, of liberty and love,--and to a rich inheritance in the future, immortal life. Which will we choose--liberty in Christ, or bondage and tyranny in the service of Satan? Why should we reject the invitation of mercy, and refuse the proffers of divine love? If we choose to live with Christ through the ceaseless ages of eternity, why not choose him now as our most loved and trusted friend, our best and wisest Counselor? {ST, March 17, 1887 par. 7} [ST, March 17, 1887 par. 8] It is our privilege to have daily a calm, close, happy walk with Jesus. We need not be alarmed if the path lies through conflicts and sufferings. We may have the peace which passeth understanding; but it will cost us battles with the powers of darkness, struggles severe against selfishness and inbred sin. The victories gained daily through persevering, untiring effort in well-doing will be precious through Christ who has loved us, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a "peculiar people, zealous of good works." We should seek to obtain the excellence of Christ. In the face of temptation we should school ourselves to firm endurance, nor should we allow one murmuring thought to arise, although we may be weary with toil and pressed with care. {ST, March 17, 1887 par. 8} [ST, March 17, 1887 par. 9] Some have passed through afflictions with light undimmed. Their hope and faith are strong, because acquired by conflict, and nurtured by suffering. If it were not for these heroes of faith, who have learned to endure, and to suffer, and be strong, the outlook would indeed be discouraging. How could we know how to sympathize with the burdened, the sorrowing, the afflicted, and to afford them the help they need, if we had never experienced similar trials ourselves? {ST, March 17, 1887 par. 9} [ST, March 17, 1887 par. 10] We can never have a clear appreciation of the value of our Redeemer, until, by an eye of faith, we see him taking upon himself the nature of man, the capacity to suffer, and then reaching the very depths of human wretchedness, that by his divine power he might save even the vilest sinner. Jesus died that the sinner might live,--that God's justice might be preserved, and guilty man pardoned. The Son of the Highest suffered shame on the cross, that sinners might not suffer everlasting shame and contempt, but be ransomed, and crowned with eternal glory. Why is it that we have so little sense of sin, so little penitence? It is because we do not come nearer to the cross of Christ. We do not consider the Captain of our salvation, and our conscience becomes hardened through the deceitfulness of sin. {ST, March 17, 1887 par. 10} [ST, March 17, 1887 par. 11] The cross of Calvary appeals to us in power, affording a reason why we should love our Saviour, and why we should make him first and last and best in everything. We should take our fitting place in humble penitence at the foot of the cross. Here, as we see our Saviour in agony, the Son of God dying, the just for the unjust, we may learn lessons of meekness and lowliness of mind. Behold Him who with one word could summon legions of angels to his assistance, a subject of jest and merriment, of reviling and hatred. He gives himself a sacrifice for sin. When reviled, he threatens not; when falsely accused, he opens not his mouth. He prays on the cross for his murderers. He is dying for them; he is paying an infinite price for every one of them. He bears the penalty of man's sins without a murmur. And this uncomplaining victim is the Son of God. His throne is from everlasting, and his kingdom shall have no end. {ST, March 17, 1887 par. 11} [ST, March 17, 1887 par. 12] Come, you who are seeking your own pleasure in forbidden joys and sinful indulgences, you who are scattering from Christ, look upon the cross of Calvary; behold the royal victim suffering on your account, and while you have opportunity be wise, and seek the fountain of life and true happiness. Come, you who complain and murmur at the little inconveniences and the few trials you must meet in this life, look on Jesus, the author and finisher of your faith. He turned from his royal throne, his high command, and, laying aside his divinity, clothed himself with humanity. For our sakes he was rejected and despised; he became poor that we through his poverty might be made rich. Can you, beholding by the eye of faith the sufferings of Christ, tell your trials, your tale of woe? Can you nurse revenge in your heart while you remember the prayer that came from the pale and quivering lips of Christ for his revilers, his murderers: "Father, forgive them; for they know not what they do"? {ST, March 17, 1887 par. 12} [ST, March 17, 1887 par. 13] There is a work before us to subdue the pride and vanity that seek a place in our hearts, and through penitence and faith to bring ourselves into familiar and holy converse with Christ. We must not shrink from the depths of humiliation to which the Son of God submitted in order to raise us from the degradation and bondage of sin to a seat at his right hand. We must deny self, and fight continually against pride. We must hide self in Jesus, and let him appear in our character and conversation. While we look constantly to Him whom our sins have pierced and our sorrows have burdened, we shall acquire strength to be like Him. Our lives, our deportment, will testify how highly we prize our Redeemer, and the salvation he has wrought out for us at such a cost to himself. And our peace will be as a river while we bind ourselves in willing, happy captivity to Jesus. {ST, March 17, 1887 par. 13} [ST, March 17, 1887 par. 14] It is high time that we devoted the few precious remaining hours of our probation to washing our robes of character, and making them white in the blood of the Lamb, that we may be of that white-robed company who shall stand around the great white throne. - {ST, March 17, 1887 par. 14} [ST, March 24, 1887 par. 1] March 24, 1887 Religion and Health. - By Mrs. E. G. White. - "Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick; and he sent messengers, and said unto them, Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this disease. But the angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." 2 Kings 1:2-4. {ST, March 24, 1887 par. 1} [ST, March 24, 1887 par. 2] In this narrative we have a most striking display of the divine displeasure against those who turn from God to Satanic agencies. A short time previous to the events here recorded, the kingdom of Israel had changed rulers. Ahab had fallen under the judgment of God, and had been succeeded by his son Ahaziah, a worthless character, who did only evil in the sight of the Lord, walking in the ways of his father and mother, and causing Israel to sin. He worshiped Baal, and provoked the God of Israel to anger, as his father Ahab had done. But judgments followed close upon the sins of the rebellious king. A war with Moab, and then the accident by which his own life was threatened, attested the wrath of God against Ahaziah. {ST, March 24, 1887 par. 2} [ST, March 24, 1887 par. 3] In his father's time this wicked king of Israel had heard and seen much of the wondrous works of the Most High. What terrible evidence of his severity and jealousy had God given his apostate people! And yet Ahaziah acted as though these awful realities, and even the fearful end of his own father, were only an idle tale. Instead of humbling his heart before the Lord, he ventured upon the most daring act of impiety which marked his life. He commanded his servants, "Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this disease." {ST, March 24, 1887 par. 3} [ST, March 24, 1887 par. 4] This idol was supposed, through the medium of its priests, to give information concerning future events. It had obtained such general credence that it was resorted to by large numbers from a considerable distance. The predictions there uttered, and the information given, proceeded directly from the prince of darkness. It is he who instituted, and still maintains, the worship of idols, as a means of diverting the minds of men from God. {ST, March 24, 1887 par. 4} [ST, March 24, 1887 par. 5] The story of Ahaziah's sin and punishment contains a lesson of warning which none can disregard with impunity. The very spirit of heathen idolatry is rife today, though under the influence of science and education it has assumed a more refined and attractive form. Though we do not pay homage to heathen gods, yet thousands in civilized and Christian countries are worshiping at Satan's shrine as verily as did the king of Israel. Every day adds sorrowful evidence that faith in the sure word of prophecy is decreasing, and that in its stead superstition and Satanic witchery are captivating the minds of men. All who do not earnestly search the Scriptures, and submit every desire and purpose of life to that unerring test, all who do not seek God in prayer for a knowledge of his will, will surely wander from the right path, and fall under the deception of Satan. {ST, March 24, 1887 par. 5} [ST, March 24, 1887 par. 6] The mystic voices that spoke at Ekron and Endor are still, by their lying words, misleading the children of men. The prince of darkness has but appeared under a new guise. The heathen oracles of ages long past have their counterpart in the spiritualistic mediums, the clairvoyants and fortune-tellers of today. The mysteries of heathen worship are replaced by the secret associations and seances, the obscurities and wonders, of the sorcerers of our time. And their disclosures are eagerly received by thousands who refuse to accept light from the word or the Spirit of God. They speak with scorn of the magicians of old, while the great deceiver laughs in triumph as they yield to his arts under a different form. {ST, March 24, 1887 par. 6} [ST, March 24, 1887 par. 7] These Satanic agents claim to cure disease. They attribute their power to electricity, magnetism, or the so-called "sympathetic remedies," while in truth they are but channels for Satan's electric currents. By this means he casts his spell over the bodies and souls of men. {ST, March 24, 1887 par. 7} [ST, March 24, 1887 par. 8] God has made it our duty to preserve our physical powers in the best possible condition, that we may render to him acceptable service. He has placed it in our power to obtain a knowledge of the laws of health. Those who refuse to make use of the knowledge that has been mercifully placed within their reach, are rejecting one of the means which God has granted them to promote spiritual as well as physical life. {ST, March 24, 1887 par. 8} [ST, March 24, 1887 par. 9] Many are unwilling to put forth the effort that is necessary in order to obtain a knowledge of the laws of life, and the simple means to be used for the restoration of health. They do not place themselves in right relations to life. When sickness comes as the result of their transgressions of natural law, they do not seek to correct their errors, and then ask the blessing of God on their course. {ST, March 24, 1887 par. 9} [ST, March 24, 1887 par. 10] Not a few, in this Christian age and Christian nation, resort to mediums rather than trust to the power of the living God. The mother, watching by the sick-bed of her child, exclaims, "I can do no more. Is there no physician who has power to restore my child?" She is told of the wonderful cures performed by some clairvoyant or magnetic healer, and she trusts her dear one to his charge, placing it as verily in the hands of Satan as though he were standing by her side. And in how many instances is the future life of the child controlled by a Satanic power which it seems impossible to break! {ST, March 24, 1887 par. 10} [ST, March 24, 1887 par. 11] Again: I have heard a mother pleading with some infidel physician to save the life of her child; but when I entreated her to seek help from the Great Physician, who is able to save to the uttermost all who come unto him in faith, she turned away with impatience. Here we see the same spirit that was manifested by Ahaziah. The Lord our God assures us that he is waiting to be gracious; he invites us to call upon him in the day of trouble. How can we turn from him to trust in an arm of flesh? {ST, March 24, 1887 par. 11} [ST, March 24, 1887 par. 12] Ahaziah sent his servants to inquire of Baal-zebub at Ekron; but instead of a message from the idol, he heard the awful denunciation from the God of Israel: "Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." The Lord had cause to be greatly displeased at Ahaziah's impiety. What had he not done to win the hearts of sinful men, and to inspire them with unwavering confidence in his care and affection? For ages he had visited his people with manifestations of the most condescending kindness and unexampled love. From the times of the patriarchs, he had shown that his "delights were with the sons of men." He had been a very present help to all who sought him in sincerity. "In all their afflictions he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them." Yet Israel had revolted from God, and the king turned for help to the Lord's worst enemy. {ST, March 24, 1887 par. 12} [ST, March 24, 1887 par. 13] The Hebrews were the only nation favored with a knowledge of the true God. And when the king sent to inquire of a pagan oracle, he proclaimed to the heathen that he had more confidence in their idols than in the God of his people, the Creator of the heavens and the earth. In the same manner do those who profess to have a knowledge of God's word dishonor him when they turn from the Source of strength and wisdom to ask help or counsel from some agent of the power of darkness. {ST, March 24, 1887 par. 13} [ST, March 24, 1887 par. 14] Why is it that men are so unwilling to trust Him who created man, who can, by a touch, a word, a look, heal all manner of disease? Who is more worthy of our confidence than the One who made so great a sacrifice for our redemption? If the professed followers of Christ would exercise an intelligent, consistent faith in the promises of God, instead of placing so much confidence in deceitful agencies, they would realize in soul and body the life-giving power of the Holy Spirit. {ST, March 24, 1887 par. 14} [ST, March 24, 1887 par. 15] There is danger in departing in the least degree from the Lord's instruction. When we deviate from the plain path of duty, a train of circumstances will arise that seems irresistibly to draw us farther and farther from the right. Needless intimacies with those who have no respect for God will seduce us ere we are aware. Fear of offending worldly friends will deter us from expressing our gratitude to God or acknowledging our dependence upon him. We must keep close to the word of God. We need its warnings and encouragements, its threatenings and its promises. We need the perfect example that we find only in the life and character of our Saviour. {ST, March 24, 1887 par. 15} [ST, March 24, 1887 par. 16] Angels of God will preserve his people while they walk in the path of duty; but there is no assurance of such protection for those who deliberately venture upon Satan's ground. An agent of the great deceiver will say and do anything to gain his object. These workers of iniquity are not few; and their path is marked by desolated homes, blasted reputations, and broken hearts. But of all this the world knows little; and Satan exults in the ruin that has been wrought. {ST, March 24, 1887 par. 16} [ST, March 24, 1887 par. 17] Those who give themselves up to the sorcery of Satan may be able to boast of great benefit received thereby; but does this prove their course to be wise or safe? What if life should be prolonged or temporal gain secured? Will it pay in the end to disregard the will of God? Oh, no; all such apparent gain will at the last prove an irrecoverable loss. {ST, March 24, 1887 par. 17} [ST, March 24, 1887 par. 18] No man can serve two masters. Light and darkness are no more opposites than are the service of God and the service of Satan. The prophet Elijah presented the matter in the true light when he appealed to apostate Israel: "If the Lord be God, serve him; but if Baal, then serve him." {ST, March 24, 1887 par. 18} [ST, March 24, 1887 par. 19] We cannot with impunity break down a single barrier which God has erected to guard his people from Satan's power. Our only safety consists in preserving the ancient landmarks. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." {ST, March 24, 1887 par. 19} [ST, March 31, 1887 par. 1] March 31, 1887 How Should Christians Dress? - By Mrs. E. G. White. - "Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Peter 3:3, 4. {ST, March 31, 1887 par. 1} [ST, March 31, 1887 par. 2] The human heart has never been in harmony with the requirements of God. Human reasoning has ever sought to evade or set aside the simple, direct instructions of his word. In every age, a majority of the professed followers of Christ have disregarded those precepts which enjoin self-denial and humility, which require modesty and simplicity of conversation, deportment, and apparel. The result has ever been the same; departure from the teachings of the gospel has led to the adoption of the fashions, customs, and principles of the world. Vital godliness has given place to a dead formalism. The presence and power of God, withdrawn from those world-loving circles, are found with a class of humbler worshipers, who are willing to obey the teachings of the sacred word. Through successive generations, this course has been pursued. One after another, different denominations have risen, and, yielding to their simplicity, have lost, in a great measure, their early power. {ST, March 31, 1887 par. 2} [ST, March 31, 1887 par. 3] Will the people of God learn nothing from the history of the past? There are few who understand their own hearts. The vain and trifling lovers of fashion may claim to be followers of Christ; but their dress and conversation show what occupies the mind and engages the affections. Their lives betray their friendship for the world, and it claims them as its own. {ST, March 31, 1887 par. 3} [ST, March 31, 1887 par. 4] Notwithstanding their profession of godliness, many can hardly be distinguished from the unbelievers. They do not enjoy a religious life. Their time and means are devoted to the one object of dressing for display. Will not my Christian sisters reflect candidly and prayerfully on this subject? Will they not seek to be guided by the word of God? The extra time spent in the making up of apparel according to the fashions of the world should be devoted to close searching of heart and the study of the Scriptures. The hours that are worse than wasted in preparing unnecessary adornings might be made of untold value if spent in seeking to acquire right principles and solid attainments. But the mental powers, that might be developed by thought and study, are suffered to lie dormant and the affections are undisciplined, because the outward apparel is considered of more consequence than spiritual loveliness or mental vigor. {ST, March 31, 1887 par. 4} [ST, March 31, 1887 par. 5] Will the followers of Christ seek to obtain the inward adorning, the meek and quiet spirit which God pronounces of great price, or will they squander the few short hours of probationary time in needless labor for display? The Lord would be pleased to have woman seek constantly to improve both in mind and heart, gaining intellectual and moral strength, that she may lead a useful and happy life, being a blessing to the world and an honor to her Creator. {ST, March 31, 1887 par. 5} [ST, March 31, 1887 par. 6] I would ask the youth of today who profess to be followers of Christ, wherein they deny self for his sake. When they really desire some article of dress, or some ornament or luxury, do they lay the matter before the Lord in prayer to know if his Spirit would sanction this expenditure of means? In the preparation of their clothing, are they careful not to dishonor their profession of faith? Can they seek the Lord's blessing upon the time thus employed? It is one thing to join the church, and quite another thing to be united to Christ. Unconsecrated, world-loving professors of religion are one of the most serious causes of weakness in the church of Christ. {ST, March 31, 1887 par. 6} [ST, March 31, 1887 par. 7] In this age of the world, there is an unprecedented rage for pleasure. Dissipation and reckless extravagance everywhere prevail. The multitudes are eager for amusement. The mind becomes trifling and frivolous, because it is not accustomed to meditation or disciplined study. Ignorant sentimentalism is current. God requires that every soul shall be cultivated, refined, elevated, and ennobled. But too often every valuable attainment is neglected for fashionable display and superficial pleasure. Women permit their souls to be starved and dwarfed by fashion, and thus they become a curse to society, rather than a blessing. {ST, March 31, 1887 par. 7} [ST, March 31, 1887 par. 8] I have seen poor families struggling with debt, and yet the children were not trained to deny themselves in order to aid their parents. In one family where I visited, the daughters expressed a desire for an expensive piano. Gladly would the parents have gratified this wish, but they were embarrassed with debt. The daughters knew this, and had they been taught to practice self-denial, they would not have given their parents the pain of denying their wishes; but although they were told that it would be impossible to gratify their desires, the matter did not end there. The wish was expressed again and again, thus continually adding to the heavy burden of the parents. On another visit I saw the coveted musical instrument in the house, and knew that some hundreds of dollars had been added to the burden of debt. I hardly know whom to blame most, the indulgent parents or the selfish children. Both are guilty before God. This one case will illustrate many. These young persons, although they profess to be Christians, have never taken the cross of Christ; for the very first lesson to be learned of Christ is the lesson of self-denial. Said our Saviour, "If any man will come after me, let him deny himself, and take up his cross, and follow me." In no way can we become disciples of Christ, except by complying with this condition. {ST, March 31, 1887 par. 8} [ST, March 31, 1887 par. 9] We must take more interest in spiritual things than in those of a worldly nature. We must know more of Jesus and his love than of the fashions of the world. In the name of my Master, I call upon the youth to study the example of Christ. When you wish to make an article, you carefully study the pattern, that you may reproduce it as nearly as possible. Now set to work to copy the divine Exemplar. Your eternal interest demands that you possess the spirit of Christ. You cannot be like Jesus and cherish pride in your heart. You cannot give any place to envy or jealousy. You must consider it beneath the character of a Christian to harbor resentful thoughts or indulge in recrimination. Let the law of kindness be sacredly observed. Never comment upon the character or the acts of others in a manner to injure them. In no case make their failures or defects the subject of ridicule or unkind criticism. You lessen your own influence by so doing, and lead others to doubt your sincerity as a Christian. Let peace and love dwell in your soul, and ever cherish a forgiving spirit. {ST, March 31, 1887 par. 9} [ST, March 31, 1887 par. 10] I wish to emphasize this thought, Study the fashions less, and the character of Jesus more. The greatest and holiest of men was also the meekest. In his character, majesty and humility were blended. He came to earth, veiling his dignity with humanity. He had the command of worlds, he could summon the hosts of Heaven at his will; yet for our sakes he became poor, that we through his poverty might be made rich. The attractions of this world, its glory and its pride, had no fascination for him. In the cluster of Christian graces, he made meekness and humility prominent. He would have his disciples study these divine attributes, and seek to possess them. "Learn of me," he says; "for I am meek and lowly in heart; and ye shall find rest unto your souls." {ST, March 31, 1887 par. 10} [ST, March 31, 1887 par. 11] Of how little value are gold or pearls or costly array, in comparison with the meekness and loveliness of Christ. Physical loveliness consists in symmetry, the harmonious proportion of parts; but spiritual loveliness consists in harmony with Christ, the likeness of our souls to him. The grace of Christ is indeed a priceless adornment. It elevates and ennobles its possessor, and it has an influence upon others, attracting them also to the Source of light and blessing. {ST, March 31, 1887 par. 11} [ST, March 31, 1887 par. 12] "Our conversation is in Heaven," said the apostle; "from whence also we look for the Saviour." While others are dwarfing the intellect, hardening the heart, and robbing their Maker by devoting themselves to the service of the world, the true Christian lifts his soul above the follies and vanities of earth, seeking God for pardon, peace, and righteousness; for glory, immortality, and eternal life. And he seeks not in vain. His fellowship is with the Father and with his Son, Jesus Christ. Through this close intercourse with God, the soul becomes transformed. By beholding, we are changed into the divine image. But those who seek only to gratify the desires of the unconsecrated heart, will float with the current of worldliness and fashion. They will talk of what they love most, and give thought and study to that, until by beholding they are changed to the same earthly image. Their conformity to worldly customs holds them in captivity to the god of this world; for "his servants ye are to whom ye yield yourselves servants to obey." {ST, March 31, 1887 par. 12} [ST, March 31, 1887 par. 13] Jesus is our only safe pattern; and his life is one continuous experience of privation, self-denial, and sorrow. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." Seeing that our Saviour has endured all this for us, what will we endure for him? Will we show our love and gratitude by manifesting his spirit, and by self-denial in obeying his words? {ST, March 31, 1887 par. 13} [ST, March 31, 1887 par. 14] There is work to be done for the Master. How many souls might be saved, if each professed follower of Christ would do all that it lay in his power to do! My brother, my sister, there are all around you the poor, who may receive from you the words of Christ after you have fed and clothed them. There are the sick, whom it is your duty to visit. There are sorrowing ones to be comforted and prayed for. If the Lord has blessed you with this world's goods, it is not that you may greedily hoard your means, or expend it in the indulgence of pride. Remember that he will one day say, "Give an account of thy stewardship." Let us invest in the bank of Heaven the means intrusted to our care, by using it to supply the wants of the needy or to advance the cause of God. Then the Master, at his coming, having found us faithful over a few things, will make us each ruler over "many things" in the kingdom of his glory. - {ST, March 31, 1887 par. 14} [ST, April 7, 1887 par. 1] April 7, 1887 Witnesses for Christ. - By Mrs. E. G. White. - "And they overcame him by the blood of the Lamb, and by the word of their testimony." {ST, April 7, 1887 par. 1} [ST, April 7, 1887 par. 2] Ere the Saviour was parted from his disciples, and a cloud received him out of their sight, his parting words to them were, "Ye shall be witnesses unto me." In his absence they were to be his witnesses and representatives on the earth. How faithfully they fulfilled their high commission is shown by their life of self-denial for their Master's cause, and by their joyful, triumphant witness for him and his truth in the face of torture, imprisonment, and death. {ST, April 7, 1887 par. 2} [ST, April 7, 1887 par. 3] The words of our divine Lord have lost none of their force through the lapse of ages. There is a call for faithful witnesses in these days of hypocrisy and hollow formalism. But how few, even among the professed embassadors for Christ, are ready to give a faithful personal testimony for their Master. They can tell what the great and good of generations past have done, and dared, and suffered, and enjoyed. They become eloquent in setting forth the power of the gospel which has enabled others to rejoice in trying conflicts, and to stand firm against fierce temptations. But while so earnest in bringing forward other Christians as witnesses for Jesus, they seem to have no fresh, timely experience of their own to relate. {ST, April 7, 1887 par. 3} [ST, April 7, 1887 par. 4] We would ask these ministers of Christ, What have you to say for yourselves. What soul-conflicts have you passed through that have given you a rich experience, and have been for the good of souls and for the glory of God? Does your character testify for Christ? Can you speak from experience of the refining, ennobling, sanctifying influence of the truth as it is in Jesus? What have you seen, and what have you known, of the power of Christ? {ST, April 7, 1887 par. 4} [ST, April 7, 1887 par. 5] This is the kind of witnesses for which the Lord calls, and for which churches are suffering. The Spirit of Christ--true faith, that works by love and purifies the heart--is a priceless jewel, rare indeed in this degenerate age. "If ye love me," says the Saviour, "keep my commandments." How many are there who manifest their love by willing obedience, making the service of Christ their first consideration, and worldly things secondary? {ST, April 7, 1887 par. 5} [ST, April 7, 1887 par. 6] How often, even in the sacred desk, self is exalted, and the glory of God forgotten. And yet if the minister has not felt in his own heart the sanctifying influence of truth, if true piety and the power of the Holy Spirit are wanting, his labor will be an injury to the people to whom he ministers. Such men do not preach Christ from an experimental knowledge of him, but, parrot-like, repeat what they have learned from others. To this class the Lord addresses the question, "What hast thou to do to declare my statutes?" {ST, April 7, 1887 par. 6} [ST, April 7, 1887 par. 7] Let us lift up Jesus--lift him up before the people; let us dwell upon his matchless love. But the heart must be imbued with that love before we can speak it, preach it, pray it, live it. We must have personal communion with Christ, in order to reveal him to the people. The graces of his Spirit, the loveliness of his character, must shine forth in the character of his witnesses. {ST, April 7, 1887 par. 7} [ST, April 7, 1887 par. 8] How many cling with great tenacity to their self-styled dignity, which is only self-esteem. In conversation, more time is spent in talking of self than in exalting the riches of the grace of Christ. These persons seek to honor themselves instead of waiting in humbleness of heart for Christ to honor them. They would teach others how to perfect a Christian character; but they have not such a character themselves. They have not learned of Him who says, "I am meek and lowly of heart." {ST, April 7, 1887 par. 8} [ST, April 7, 1887 par. 9] Humility is inseparable from holiness of heart. The nearer the soul comes to God, the more completely is it humbled and subdued. When Job heard the voice of the Lord out of the whirlwind, he exclaimed, "I abhor myself, and repent in dust and ashes." It was when Isaiah saw the glory of the Lord, and heard the cherubim crying, "Holy, holy, holy is the Lord of hosts," that he cried out, "Woe is me, for I am undone!" Daniel, when visited by the holy messenger, says, "My comeliness was turned in me to corruption." Paul, after he had been caught up into the third Heaven, and heard things that it was not lawful for a man to utter, spoke of himself as "less than the least of all saints." It was the beloved John, that leaned on Jesus's breast, and beheld his glory, who fell before the angels as one dead. The more closely and continuously we behold our Saviour the less we shall see to approve in ourselves. {ST, April 7, 1887 par. 9} [ST, April 7, 1887 par. 10] In this age of the world, there is a feverish love of pleasure, a fearful increase of licentiousness, a contempt for all authority. Not only worldlings, but professed Christians also, are governed by inclination rather than duty. And yet the signs of the times are pointing us to the near approach of our Lord. The words of Christ are sounding down through the ages, "Watch and pray." Paul warns: "Ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober." {ST, April 7, 1887 par. 10} [ST, April 7, 1887 par. 11] Is it indeed true that the end of this world's history is near, and that Christ is at the door? Are we preparing for the great Judgment scene? Where are our responsible men at this crisis? Are they living like men who wait for their Lord? Are there not men in the ministry who are indifferent and careless? And yet how necessary it is that there should be vigilance on the part of those who are set as watchmen on the walls of Zion. How many there are whose senses are so confused and benumbed by the spirit of the times that eternal things are not realized. If there was ever a time when men of God should stand aloof from the corruptions of the world, it is now. The Lord is at hand. Let the trumpet have a certain sound, and let the people be warned. {ST, April 7, 1887 par. 11} [ST, April 7, 1887 par. 12] "Ye are my witnesses," saith the Lord. A living Christian will have a living testimony to bear. If we have been following Jesus step by step, we shall have something to relate of the way he has led us. We can tell of battles fought and victories gained. We can tell how we have tested the promises of God, and found them true. We can point to a living experience without going back years into the past. {ST, April 7, 1887 par. 12} [ST, April 7, 1887 par. 13] Would that we could oftener hear the simple, earnest testimony of heart conflicts and victories: "I have been fighting the battles of the Lord, and have made conquests over self. I was sorely assaulted by the great adversary. The conflict was grievous; but I humbled my heart before God, and wept in penitence before him. My trembling faith grasped the promises, and appropriated them to myself. Jesus revealed himself to me as a present help; and through him I have gained the victory." What a softening, subduing influence such testimonies would have on the heart of the unconverted or the backslider. They would realize that God was speaking through clay, and religion would seem a reality. {ST, April 7, 1887 par. 13} [ST, April 7, 1887 par. 14] In this time of general intemperance and worldliness, every true Christian, who would practice the principles of truth as well as assent to them, will have a battle to fight. The Captain of our salvation calls for witnesses fresh from the field of action. Those who have been fiercely assaulted by the enemy of righteousness, and have conducted themselves as did Jesus in his hour of trial, will have a testimony to bear which will thrill the heart. They will indeed be witnesses for Jesus. {ST, April 7, 1887 par. 14} [ST, April 7, 1887 par. 15] Living witnesses for Christ will manifest piety at home. Those who fail to do this are denying their faith. Piety in the home life will give power to the public testimony. Patience, forbearance, and love will make an impression upon hearts that sermons have failed to reach. {ST, April 7, 1887 par. 15} [ST, April 7, 1887 par. 16] Christ is not pleased with the fruit that many bear; there is a sad lack of tenderness and sympathy. The servants of Christ do not love as brethren. They are harsh and dictatorial. Especially is their conduct toward the erring destitute of pity or compassion. In dealing with them, the caution of the apostle is forgotten, "Considering thyself, lest thou also be tempted." We shall surely be judged by our heavenly Father in the same manner that we have judged others. "With what judgment ye judge, ye shall be judged." "He shall have judgment without mercy that hath showed no mercy." {ST, April 7, 1887 par. 16} [ST, April 7, 1887 par. 17] Jesus has given us an example of pity and love for the erring. While he reproved sin, he regarded the sinner with compassion. Looking to the cross of Calvary, where Christ poured out his life to atone for our sins, let us recall his words, "Love one another, as I have loved you." {ST, April 7, 1887 par. 17} [ST, April 7, 1887 par. 18] But while the servant of Christ should seek with all patience and love to save sinners, he should on no account permit compassion for the erring to degenerate into apology for transgression; for by excusing and palliating sin, we lose a sense of its heinous character. In order to preserve the safe mean, the Christian must add to patience godliness. Then he will see as God sees. - {ST, April 7, 1887 par. 18} [ST, April 14, 1887 par. 1] April 14, 1887 Walking in the Light. - By Mrs. E. G. White. - "Walk while ye have the light, lest darkness come upon you." {ST, April 14, 1887 par. 1} [ST, April 14, 1887 par. 2] We are under obligations, as Christians, to let our light so shine before the world, that others, seeing our good works, may glorify our Father in Heaven. But we cannot exert a right influence upon others unless we walk in the light ourselves. If we have experienced the pardoning grace of God, and have his love in our hearts, we can, as opportunity presents, speak in counsel and affectionate entreaty to those who are in danger of losing eternal life; and our consistent deportment will give force to our words. {ST, April 14, 1887 par. 2} [ST, April 14, 1887 par. 3] A life spent in active work for God is a blessed one. Multitudes who are wasting their time in trifles, in idle regrets, and in unprofitable murmurings, might have altogether a different experience if they appreciated the blessings God has given them, and, while they share these blessings with others who are less fortunate, sought to win them to Christ. And many thus make life miserable by their own selfishness and love of ease. By diligent activity, their lives might become as bright rays of sunshine. If they would spend their energies in seeking to guide those who are in the dark road to death into the pathway to Heaven, their own hearts would be filled with the peace and joy that passes understanding. {ST, April 14, 1887 par. 3} [ST, April 14, 1887 par. 4] It is for our profit in this life, and for our eternal interest, that we manifest earnestness and zeal in the work of God. In the wise providence of God, we are incapable of looking into the future. This often causes us disquietude and unhappiness; but one of the greatest evidences we have of the lovingkindness of God is his concealment of the events of the morrow. Our ignorance of tomorrow make us more vigilant and earnest today. We cannot see what is before us. Our best laid plans sometimes seem to be unwise and faulty. We think, "If we only knew the future!" but God would have his children trust in him, and be willing to follow the leadings of his providence. We know not the precise time when our Lord shall be revealed in the clouds of heaven; but he has told us that our only safety is in a constant readiness,--a position of watching and waiting. Whether we have one year before us, or five, or ten, we are to be faithful to our trust today. We are to perform each day's duties as faithfully as though that day were to be our last. {ST, April 14, 1887 par. 4} [ST, April 14, 1887 par. 5] We are not doing the will of God, if we wait in idleness for the coming of our Lord. Every man has been assigned his work, and the Master expects each one to do his part with fidelity. We are to sow beside all waters, to work continuously for Jesus, hoping for the salvation to be given us, and quietly waiting for our reward. Sinners are to be warned; sinners are to be won to Christ. {ST, April 14, 1887 par. 5} [ST, April 14, 1887 par. 6] There are men of excellent ability,--men ambitious in worldly pursuits,-- for whose salvation no efforts are made through fear of a repulse. But the skill and energy that make them successful in worldly pursuits, would, if consecrated, make them useful in the service of Christ. We cannot tell the ambitious man that he must cease to be ambitious if he would become a Christian. God places before him the highest objects of ambition,--a spotless white robe, a crown studded with jewels, a scepter, a throne of glory, and honor that shall endure through the ceaseless ages of eternity. {ST, April 14, 1887 par. 6} [ST, April 14, 1887 par. 7] All the elements of character which help to make a man successful and honored in the world,--the irrepressible desire for some greater good, the indomitable will, the strenuous exertion, the untiring perseverance,--are not to be crushed out. These are to remain, and, through the grace of God received into the heart, to be turned into another channel. These valuable traits of character may be exercised on objects as much higher and nobler than worldly pursuits, as the heavens are higher than the earth. Jesus presents a crown of glory richer than any that ever decked the brow of a monarch, and titles above those of honored princes. The recompense for a life devoted to the service of Christ, exceeds anything that the human imagination can grasp. Christ does not call upon men to lay aside their zeal, their desire for excellence and elevation; but he would have them seek, not for perishable treasure or fleeting honor, but for that which is enduring. {ST, April 14, 1887 par. 7} [ST, April 14, 1887 par. 8] There is no place in the vineyard of God for listless souls. Ministers sometimes tell the people that they have nothing to do but believe; that Jesus has done it all, and their works are nothing. But the word of God plainly states that in the Judgment the scales will be balanced accurately, and the decisions will be based on the evidence adduced. One man becomes ruler of ten cities, another of five, another of two; each man receiving just according to the improvement he has made on the talents intrusted to his keeping. Our efforts in works of righteousness, in our own behalf and for the salvation of souls, will have a decided influence on our recompense. {ST, April 14, 1887 par. 8} [ST, April 14, 1887 par. 9] God is well pleased when those who are striving for eternal life aim high. There are strong temptations to indulge the natural traits of character by becoming worldly wise, scheming, and selfishly ambitious, gathering wealth to the neglect of the salvation which is of so much higher value. But every temptation resisted is a victory gained in subduing self; it bends the powers to the service of Jesus, and increases faith, hope, patience, and forbearance. {ST, April 14, 1887 par. 9} [ST, April 14, 1887 par. 10] The Christian must be upright. With a heart true to God, and imbued with his Spirit, he will see much to grieve over while surrounded by those who have thrown off their allegiance to the God of Heaven, and are on the side of the great rebel. The fact that iniquity abounds is a strong reason why he should be watchful, and diligent, and faithful in his Master's service, that he may rightly represent the religion of Jesus Christ. On all sides the Christian soldier will hear treasonable plottings and rebellious utterances from those who make void the law of God. This should increase his zeal to act as a faithful sentinel for God, and to use every effort to bring souls to enlist beneath the blood-stained banner of Prince Immanuel. {ST, April 14, 1887 par. 10} [ST, April 14, 1887 par. 11] The more dense the moral darkness, the more earnest should be the endeavor to walk with God, that light and power from him may be reflected to those in darkness. The love of genuine Christians will not grow cold because iniquity abounds. As society grows more and more corrupt, as in the days of Noah and of Lot, there will be yearning of soul over deceived, deluded, perishing sinners, who are preparing themselves for a fate similar to that of the transgressors who perished in the waters of the flood and in the fires of Sodom. The true follower of Christ will not follow a multitude to do evil, because it is fashionable to do so. His soul will be vexed at the bold insults offered to the world's Redeemer; and he will be anxious to exert every power to help press back the tide of wretchedness and guilt that is flooding the world. {ST, April 14, 1887 par. 11} [ST, April 14, 1887 par. 12] We have only a little while to urge the warfare; then Christ will come, and this scene of rebellion will close. Then our last efforts will have been made to advance the kingdom of Christ. As never before, resistance must be made against sin,--against the powers of darkness. But if, bowed by affliction and worn with toil, we feel impatient to receive an honorable release from the warfare, let us remember--and let the remembrance check every murmur--that God leaves us on earth to encounter storms and conflicts, to perfect Christian character, to become better acquainted with God our Father and Christ our elder Brother, and to do work for the Master in winning many souls to Christ, that with glad hearts we may hear the words: "Well done, good and faithful servant, enter thou into the joy of thy Lord." {ST, April 14, 1887 par. 12} [ST, April 14, 1887 par. 13] A gift from the hand of God awaits the overcomer, who walks in the light even to the end of the race. Not one of us deserves it; it will be a free gift. Wonderful and glorious will be this gift; but let us remember that "one star differeth from another star in glory." As we are urged to strive for the mastery, let us aim, in the strength of Jesus, for the crown heavy with stars. "They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever." - {ST, April 14, 1887 par. 13} [ST, April 21, 1887 par. 1] April 21, 1887 Growth in Grace. - By Mrs. E. G. White. - "Grow in grace;" says the apostle Peter, "and in the knowledge of our Lord and Saviour Jesus Christ." This is the rule of Christian living. But many, both individuals and churches, are like sickly plants, and make but a feeble growth. And the question is constantly pressing, What can be done to promote and maintain spiritual life in the churches? {ST, April 21, 1887 par. 1} [ST, April 21, 1887 par. 2] Many churches have but a small membership. Must they therefore become inactive, weak, and sickly, and permit discouragement to come upon them?--No, never! If there are but six working members, each of these should feel a responsibility to keep up the interest of the church. Men who know how to conduct worldly business successfully should be able to use their talents for the upbuilding of the cause of God among them. The members of the church should give diligent attention to the word of God, that they may understand their duty, and then devote all the energies of mind and heart to the work of making their church one of the most prosperous in the land, and one of the most efficient in its Heaven-appointed mission,--the work of rescuing perishing souls. {ST, April 21, 1887 par. 2} [ST, April 21, 1887 par. 3] When Christ's mission on earth was ended, and he ascended to his Father, he left the church and all its interests as a sacred trust to his followers, bidding them see that it was kept in a flourishing condition. This work cannot be left to the ministers alone, nor to a few leading men. Every member should feel that he has entered into a solemn covenant with the Lord to work for the best interests of his cause at all times and under all circumstances. Each should have some part to act, some burden to bear, thus investing something, in time and interest, for the life and prosperity of the church. If all thus felt an individual responsibility, and were faithful stewards of the grace committed to them, they would make greater advancement in spiritual things. The solemn burden resting upon them would lead them often to seek God in prayer for strength and grace. {ST, April 21, 1887 par. 3} [ST, April 21, 1887 par. 4] The real character of the church is measured, not by the high profession she makes, nor by the names enrolled upon the church book, but by what she is actually doing for the Master, by the number of her faithful, persevering workers. Personal work, and vigilant, individual effort, will effect more for the cause of Christ than can be accomplished by sermons or creeds. {ST, April 21, 1887 par. 4} [ST, April 21, 1887 par. 5] True followers of Christ, the world over, will be Christ-like. Said the Saviour: "Ye shall know them by their fruits." "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." And again: "He that abideth in me, and I in him, the same bringeth forth much fruit." This evidence is conclusive. If Christ dwells in the heart, the precious fruits of his Spirit will, as a natural result, be manifested in the life. If Satan controls the mind, evil traits will as surely be apparent. {ST, April 21, 1887 par. 5} [ST, April 21, 1887 par. 6] Those who profess to be the disciples of Christ, while in works they deny him, are serving the arch-enemy in disguise. They are robing themselves in the garments of righteousness to conceal a worldly, selfish, unregenerate nature, and their profession presents a false light to the world. In the field, in the workshop, in the family circle, in the church, they reveal the sad fact that their religion consists in hollow formalism; and they are constantly exerting an influence contrary to true godliness. {ST, April 21, 1887 par. 6} [ST, April 21, 1887 par. 7] We are taught in the word of God that it is the duty of Christ's followers to prove to the world that while Christianity will lead to industry and economy, it will also condemn avarice and over-reaching, and every other form of dishonesty. The talent, energy, and zeal will not be devoted exclusively to money-getting, but will be used in the interest of the church and the cause of God everywhere. We need God's presence to control, his wisdom to guide us in all the affairs of life. We cannot afford to separate ourselves from him in the smallest transaction. Unwavering integrity marked the character and life of Christ; one of the principles of Heaven was thus exemplified on earth. If the course of his professed followers is contrary to the life given them as a pattern, they show that they have no part in him. {ST, April 21, 1887 par. 7} [ST, April 21, 1887 par. 8] As he came to Christ, so Satan will come with his temptations to every Christian. "Be not overscrupulous," he whispers, "in regard to honor and honesty. If you would succeed in getting gain, you must look out sharply for your own interests." Many listen to these suggestions, and blindly peril their hope of eternal life for worldly gain. But though for a time they may appear to be prosperous and happy, the end will be bitterness and woe. {ST, April 21, 1887 par. 8} [ST, April 21, 1887 par. 9] Says the apostle James: "Show me thy faith without thy works, and I will show thee my faith by my works." "Faith without works is dead." Every man will manifest in his life all the faith that he has. The Christian's unselfish earnestness in the cause of truth will make its impression upon the minds of all associated with him. Those who are out of Christ have a constant evidence of the power of divine grace in the integrity and consistent life of his faithful followers. Such Christians render effectual service to their Master. {ST, April 21, 1887 par. 9} [ST, April 21, 1887 par. 10] A church whose members feel that they are not responsible for its prosperity, will fail to show to the world the unity, love, and harmony that exist among the true children of God. Worldlings are constantly watching and criticising with keenness and severity those who profess to serve God, yet show by their lives that they are strangers to the influence of divine grace. "It is too bad," says the unbeliever, "to spoil a good worldling to make a bad Christian. That man is as sharp and eager to advance his own interests as before he professed religion. And what an unchristian spirit he manifests. How he loves to exalt himself. How unkindly he speaks of others. He sees something to find fault with in every man's character. I tell you, although he belongs to the church, that man needs watching. There is another who is harsh and severe with those whom he employs. He is impatient even to the animals under his control, and abuses them as though they had no feeling. Such men have made no change for the better." {ST, April 21, 1887 par. 10} [ST, April 21, 1887 par. 11] In too many cases this is a true picture. What a barrier have such professed Christians erected to hinder sinners from coming to Christ! They are a curse to their families, and a curse to the church. The true disciple of Christ will manifest his meekness and gentleness in strong contrast to the storm and bluster and bravado of the great adversary and his followers. {ST, April 21, 1887 par. 11} [ST, April 21, 1887 par. 12] The second great commandment, "Thou shalt love thy neighbor as thyself," will be the rule of life with all Christians who are truly growing in grace. Our influence, whether for good or evil, will affect others, and will live when we are no more. Then let us so live that our friends and associates may see that we are governed by the divine rule, full of wisdom and love. A pure, unselfish, well-ordered Christian life is the strongest argument that can be presented in favor of the religion we profess. Such a life will prove to all beholders that there is a divine reality in the gospel of Jesus Christ. {ST, April 21, 1887 par. 12} [ST, April 21, 1887 par. 13] Dear Christian friends, I repeat, If you are Christ's, you will work the works of Christ, and not those of his great adversary. If Jesus dwells in the heart, he will be exemplified in the words, in the deportment, in all the acts and purposes of life. Such Christians will be connected with the Living Vine; they will be nourished by the sap in the parent stock, and will grow, and bring forth fruit in good works. They will have favor with God and with men. Peace and joy will be shed around their pathway, and glory will be reflected back to God. {ST, April 21, 1887 par. 13} [ST, April 21, 1887 par. 14] The true spirit of the Christian religion is one of self-sacrifice; self-denial is required at every step. Jesus came down from Heaven to teach us how to live; and his life was one of toil and self-denial. He went about doing good, and those who are truly his representatives will follow his example in working for the good of others. They will delight to advance the interests of the cause of God, both at home and abroad. They will be seen and heard, and their influence will be felt in the prayer-meeting. Yet they do not seek to exalt self, or to receive credit for doing a great work, but labor humbly, meekly, faithfully, doing small errands if they are called for, or a greater work if necessary, to testify their love and gratitude to Christ, who has done so much for them. - {ST, April 21, 1887 par. 14} [ST, May 5, 1887 par. 1] May 5, 1887 A Sabbath Reform. - By Mrs. E. G. White. - "And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." {ST, May 5, 1887 par. 1} [ST, May 5, 1887 par. 2] In holy vision John saw a door opened in Heaven. It is the arm of Almighty Power that has opened this door, and no man can shut it. Through this open door is revealed the temple of God, in the Most Holy Place of which is the ark, and in this ark is the law of ten commandments, written with the finger of God on tables of stone. {ST, May 5, 1887 par. 2} [ST, May 5, 1887 par. 3] Glancing down the stream of time, the prophet sees a people whose attention is directed to the temple of God. The light that shines from the open door arrests their attention, and they begin to see that it contains the law of ten commandments. The angel of Revelation 14 is represented as flying in the midst of heaven, saying with a loud voice, "Here are they that keep the commandments of God and the faith of Jesus." This angel presents a message that is to be proclaimed to the world just before Christ comes in the clouds of heaven to take his elect to himself. Just prior to this time, then, the attention of the people is to be called to the down-trodden law of God, which is contained in the ark of the testament. {ST, May 5, 1887 par. 3} [ST, May 5, 1887 par. 4] The people of God are seeking for light; and as they examine his law, precept by precept, they find in its bosom the fourth commandment as it was instituted in Eden, and proclaimed in awful grandeur from Sinai's mount: "Remember the Sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it." {ST, May 5, 1887 par. 4} [ST, May 5, 1887 par. 5] They see that instead of observing the seventh day, the day that God sanctified, and commanded to be observed as the Sabbath, they are keeping the first day of the week. But they honestly desire to do God's will, and they begin to search the Scriptures to find the reason for the change. Failing to find any scriptural authority for the custom, the question arises, Shall we accept a truth that has become unpopular, and obey the commandments of God, or shall we continue with the world, and obey the commandments of men? With open Bibles they weep, and pray, and compare scripture with scripture, until, convinced of the truth, they conscientiously take their stand as keepers of the commandments of God. {ST, May 5, 1887 par. 5} [ST, May 5, 1887 par. 6] As the Scriptures were opened to the first seekers for truth, they saw what their work must be. Said the prophet: "And they that shall be of thee shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." {ST, May 5, 1887 par. 6} [ST, May 5, 1887 par. 7] Many and determined were the efforts made to overthrow the faith of those who would build up the old waste places, and heal the breach in the law of God. How hard evil men, headed by the prince of darkness, tried to close the door that had been opened into the sanctuary where Jesus had entered to make atonement for his people! Christ had opened the door, or ministration, of the Most Holy Place, and light was shining out, that all who desired might see the claims of the fourth commandment, and believe. God had established his law, and not a jot or tittle of it was to be annulled. {ST, May 5, 1887 par. 7} [ST, May 5, 1887 par. 8] As those who had received the light of truth went forth to present it to others, they met opposition on every hand. Their names were cast out as evil, and they suffered privation and want; and yet from the first the work has moved steadily forward. Thousands have accepted the truth in America, and it has been carried to all parts of the world; people of all languages and nationalities are taking their stand upon it. {ST, May 5, 1887 par. 8} [ST, May 5, 1887 par. 9] Many more will yet accept the truth on the Sabbath reform; but we must not expect a large number of the great men of earth to obey; the cross is too heavy for them to lift. How was it in Christ's day? Many of the rulers and chief men of the Jews believed his teaching; but they would not acknowledge it for fear of losing influence with their fellowmen. The same spirit exists today; and that which prevented the Pharisees from confessing the truth, will prevent many from confessing it now. {ST, May 5, 1887 par. 9} [ST, May 5, 1887 par. 10] The questions for each one to settle are, What is truth? and, What is your aim in life? If your object is to meet the world's standard, to accept the world's maxims and practices, the words of truth will have little weight with you. But if you have an earnest desire to answer the claims that God has upon you, if your desire is to be connected with God, and to reach the highest round of the ladder of progress in the divine life, then, when the enemy comes in like a flood, the Spirit of the Lord will lift up a standard against him. But it is your own efforts, through the grace of Christ, that will bring you perfection of character. When the path of duty is opened before you, you are not at liberty to consult your own convenience; you are required to walk in the path of humble obedience. All who enter Heaven will do so as conquerors. You will have battles to fight; you will have difficulties to meet that can only be overcome by strong, determined resistance. But eternal life is worth a life-long, persevering effort. {ST, May 5, 1887 par. 10} [ST, May 5, 1887 par. 11] We are not at liberty to cast our souls away; we are not at liberty to place ourselves under Satan's influence, and become slaves to his will. "Ye are not your own; for ye are bought with a price," even the precious blood of the Son of God; "therefore glorify God in your body, and in your spirit, which are God's." We belong to God. He has claims upon us which we cannot throw off; we may ignore them, we may refuse to yield to his wise requirements, but they are nevertheless binding upon us. Says the True Witness, "I know thy works." Every day of our lives we have something to do to improve our God-given abilities. He has given us reasoning powers; and if we in any way weaken those powers, we shall be called to an account by the righteous Judge of all the earth. He has given us talents; and if these talents are rightly employed, our ability to work for the Master will be increased. {ST, May 5, 1887 par. 11} [ST, May 5, 1887 par. 12] When the light of truth shines upon our path, and conscience is convicted, shall we turn away from the Heaven-sent warnings because all will not obey them? Shall we ask our friends and acquaintances whether it is best for us to obey the invitations of the Spirit of God?--No; these friends may make us err, but they cannot pay a ransom for our souls. {ST, May 5, 1887 par. 12} [ST, May 5, 1887 par. 13] None are forced to accept of Jesus and his truth, but all are invited to do so. Life and death are placed before us, and it is for us to choose which we will have. A great work is to be done for us all before we can attain to perfection of Christian character. The mighty lever of truth takes us out of the quarry of the world, and places us in the work-shop of God, where we must submit to be hewed, and squared, and polished, if we would be fitted for the heavenly building. {ST, May 5, 1887 par. 13} [ST, May 5, 1887 par. 14] The law of God is the standard of righteousness. It is the mirror into which we are to look to discern the defects in our character. When we look into a mirror, it reveals the defects of our dress or person; but it does not remove a single imperfection. These we must remedy ourselves. So it is with the law of God. The law is God's great mirror, or moral detector of sin; but there is no saving quality in law; it has no power to pardon the transgressor. There is a provision made for the sinner: "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." Then what is the work before the sinner?--It is to exercise repentance toward God, and faith toward our Lord Jesus Christ. In the precious blood of the Son of God, the stains of sin may all be washed away. There is a fountain open for Judah and Jerusalem, and the defilement of sin will be removed from all who will wash in this fountain. {ST, May 5, 1887 par. 14} [ST, May 5, 1887 par. 15] Dear friends, you each have a case pending in the court of Heaven. Have you secured an advocate to plead in your behalf? Jesus is man's intercessor, and we must make him our friend or we shall lose our case. Now is the time for us to walk humbly with God, to watch unto prayer, and be diligent students of the Scriptures, that we may know the truth and obey it, and gain eternal life in the Paradise of God. Basel, Switzerland. - {ST, May 5, 1887 par. 15} [ST, May 19, 1887 par. 1] May 19, 1887 Search the Scriptures. - By Mrs. E. G. White. - Every Christian should become thoroughly acquainted with the word of God. The importance of this study can hardly be over estimated. "Given by inspiration of God," able to make us "wise unto salvation," rendering "the man of God perfect, thoroughly furnished unto all good works," the Book of books has the highest claim to our reverent attention. We must not be satisfied with a superficial knowledge, but must seek to learn the full meaning of the words of truth, and to drink deep of the spirit of the holy oracles. {ST, May 19, 1887 par. 1} [ST, May 19, 1887 par. 2] It is of but little profit to read a certain number of chapters daily, or to commit to memory a stipulated amount, without careful thought as to the meaning of the sacred text. Earnest attention and prayerful study are required. Some portions of Scripture are, indeed, too plain to be misunderstood; but there are others whose meaning does not lie upon the surface, to be seen at a glance. Scripture must be compared with scripture; there must be careful research and patient reflection. And such study will be richly repaid. As the miner discovers veins of precious metal concealed beneath the surface of the earth, so will he who searches the word of God as for hid treasure find truths which are concealed from careless seekers. {ST, May 19, 1887 par. 2} [ST, May 19, 1887 par. 3] Great pains should be taken to establish a right habit of study. If the mind wanders, bring it back. If the intellectual and moral taste has been perverted by over-wrought and exciting tales of fiction, so that the mind is disinclined to the diligent study of God's word, then there is a battle to be fought with self to overcome this depraved habit. A love for fictitious reading should be broken up at once; and rigid rules should be enforced to hold the mind in a proper channel. The pernicious practice of story-reading is one of the means employed by Satan to destroy souls. The mind that is occupied with exciting stories loses all relish for solid reading that would improve the memory and strengthen the intellect. {ST, May 19, 1887 par. 3} [ST, May 19, 1887 par. 4] I am acquainted with many sad examples of the evil effects of this baneful practice. I have known persons of well-balanced minds, whom God had endowed with mental powers of no ordinary character, to take up the reading of romance; and the more they indulged the appetite for this kind of mental food, the greater was the demand. The imagination constantly craved its accustomed stimulus, as the inebriate longs for his wine or tobacco. Their mental and moral powers were weakened and perverted. They lost their interest in the Scriptures, and their relish for prayer; and they were as truly ruined, mentally and spiritually, as is the liquor drinker or the tobacco devotee. Novel-readers are mental inebriates; and they need to sign a pledge of total abstinence as verily as does the victim of any other form of intemperance. {ST, May 19, 1887 par. 4} [ST, May 19, 1887 par. 5] There is another source of danger against which we should constantly be on our guard, and that is the works of infidel authors. Such works are inspired by Satan, and no one can read them without loss to the soul. Some who are affected by them may finally recover; but all who tamper in the least with their foul influence place themselves on Satan's ground, and he makes the most of his advantage. They invite his temptations, and they have neither wisdom to discern nor strength to resist them. With a fascinating, bewitching power, unbelief and infidelity fasten themselves upon the mind. To harbor them is like taking to your bosom a serpent, whose sting is always poisonous and often fatal. {ST, May 19, 1887 par. 5} [ST, May 19, 1887 par. 6] We are surrounded by unbelief. The very atmosphere seems charged with it; and only by constant effort can we resist its power. Those who value their soul's salvation should shun infidel writings as they would shun the leprosy. {ST, May 19, 1887 par. 6} [ST, May 19, 1887 par. 7] To the youth I would say, Be careful what you read. So long as the mind is directed into wrong channels by an improper course of reading, it is impossible for you to make the truth of God the constant subject of meditation. If there was ever a time when a knowledge of the Scriptures was more important than at any other, that time is the present. I appeal to old and young, Make the Bible your text-book. Here you will find the true standard of character. Here you will learn what is required of you in order to become a child of God. {ST, May 19, 1887 par. 7} [ST, May 19, 1887 par. 8] Parents and children should improve the precious opportunity for the study of God's word which is afforded by the Sabbath-school. Sufficient time should be devoted to the study of the lesson to obtain a thorough knowledge of the facts presented, and of the spiritual truths which these facts are designed to teach. Special pains should be taken to impress upon the minds of the young the importance of seeking the full significance of the scripture under consideration. {ST, May 19, 1887 par. 8} [ST, May 19, 1887 par. 9] Parents should set apart a little time each day for the study of the Sabbath-school lesson with their children. They should give up the social visit if need be, rather than sacrifice the hour devoted to the precious lessons in sacred history. Parents as well as children will receive benefit from this study. Let the more important passages of Scripture connected with the lesson be committed to memory, not as a task, but as a privilege. Though at first the memory may be defective, it will gain strength by exercise, so that after a time you will delight in thus treasuring up the precious words of truth; and the habit will prove a most valuable aid to religious growth. {ST, May 19, 1887 par. 9} [ST, May 19, 1887 par. 10] What blessings would be secured if the time that is worse than wasted in gossip, in ministering to pride or the gratification of appetite, were devoted with equal interest to the study of the Bible. But when parents are more anxious to have their children fashionably dressed than to have their minds stored with the truths of God's word, it is not strange that the children themselves soon learn to regard dress and display as of more consequence than the things which concern their eternal interests. {ST, May 19, 1887 par. 10} [ST, May 19, 1887 par. 11] Parents, upon you rests an important and solemn responsibility. Make it your life-work to form the characters of your children according to the standard given in the word of God. If they ever possess the inward adorning, the ornament of a meek and quiet spirit, it will be because you perseveringly trained them to love the teachings of God's word, and to seek the approval of Jesus above the approbation of the world. {ST, May 19, 1887 par. 11} [ST, May 19, 1887 par. 12] The study of the Scriptures in the family should be conducted with system. It is better to neglect anything of a temporal nature, to dispense with all unnecessary sewing and with needless provision for the table, than to neglect to feed the soul with the bread of life. It is impossible to estimate the good results of one hour, or even half an hour, each day devoted, in a cheerful, social manner, to the study of the Scriptures. Make the Bible its own expositor, bringing together all that is said concerning a subject at various times and under different circumstances. Do not break up the home class for callers or visitors. If they come in, invite them to take part in the exercises. Let it be seen that you consider a knowledge of the word of God of great importance. All through the book of revelation are scattered the glad words of truth, and peace, and joy. These precious words of inspiration, pondered in the heart, will be as streams flowing from the river of the water of life. Our Saviour prayed that the minds of the disciples might be opened to understand the Scriptures. And wherever we study the Bible with a prayerful heart, the Holy Spirit is near to open to us the meaning of the words we read. {ST, May 19, 1887 par. 12} [ST, May 19, 1887 par. 13] The youth should be taught to love the study of the Bible. The first place in our thoughts and affections should be given to the Book of books; for it contains knowledge that we need above all other. "The fear of the Lord is the beginning of wisdom." Let us seek to be thoroughly furnished unto all good works. Let us draw near to God, that his angels may protect and bless us. Thus may we gain the victory over the powers of darkness, and finally receive the crown of glory, honor, and immortal life in the kingdom of God. Basel, Switzerland. - {ST, May 19, 1887 par. 13} [ST, May 19, 1887 par. 1] May 19, 1887 Individual Effort. - It is in the power of every woman as well as every man to be a light to the world. Such home workers are needed in every church, and these home missionaries, if faithful to their great trust, can do a great amount of good. God will require at their hands the souls of those who live right at their own doors. With much prayer, with humility, you should seek, brethren and sisters, to know more and more of the truth, that you may be able to impart it to others. Train the mind, bind about the thoughts, center upon Heaven, and upon heavenly things, and strive to gain the confidence of your neighbors. Visit them, read the Scriptures with them, and suggest a season of prayer. It will require greater humility, greater faith, greater piety, than many of our church members possess, to do this work, but it will accomplish good. Be "wise as serpents and harmless as doves." Seek to have your instruction easy and simple, and at the same time thorough, so that those who are not familiar with the truth, will understand and comprehend it. You can at least sow the seed in the best way possible; it may fall into good ground. {ST, May 19, 1887 par. 1} [ST, May 19, 1887 par. 2] We have few home missionaries, because there are so few church members who are connected with Christ. There ought to be far more personal labor than there now is. This work will accomplish much more than pulpit labor. Satan knows this, and he tries to keep the mind employed with unnecessary things. The time that mothers spend in the ornamentation of their own, and their children's clothing might profitably be spent in searching the Scriptures, in prayer, and in preparation to do this kind of labor. They should thus be laying upon the foundation, gold, silver, and precious stones, material that will be lasting as eternal ages. The fires of the last day cannot consume this kind of work, for it is impossible to destroy it. But your endless stitching, your ornamentation to gratify pride, your needless preparation of dishes for your tables, to gratify the appetite, is laying upon the foundation, hay, wood and stubble. If your own souls escape, your life work is lost. You obtain no reward. But the question is, Will these souls be saved, who have spent their time in nurturing vanity and pride in the hearts of their children? The great day will reveal their work, of what sort it is. What does God think of my work? should be asked by every soul. Am I doing those things only which are necessary for the decency, and comfort, and for the religious good of my family? These questions will be asked at the Judgment, and why not put them to the soul now? {ST, May 19, 1887 par. 2} [ST, May 19, 1887 par. 3] Let not self be fostered. Humble yourselves under the mighty hand of God, else moral feeling will be blunted, and the sense of duty clouded, the response of conscience more feeble, and unsanctified self-reliance will dictate and control. May God help you to secure a clear title to an inheritance among the sanctified. Do not wait for a more favorable time. Whose time are you using? It is God's. He gave it to you to use for this very purpose. You are not to put business first and your soul's interest second; but you are to be doers of the words of Christ. "Seek ye first the kingdom of God and his righteousness, and all necessary things shall be added." See that your life is hid with Christ in God before you enter into any business. Pray, believe, take Jesus with you, and he will guide your efforts; and if success attends them, do not become puffed up and think it is yourself that should receive the praise. It was God who worked in you to will and to do his good pleasure. You are not to take one atom of the glory; but you are to glorify God, and try to help everyone engaged in his work to understand that the secret of success is in Christ Jesus. Shall we become just such workers as he would have us become? Shall we have a firm hold from above? Shall we be true to God in every place, to co-operate with him? God help us is my earnest prayer. Satan will throw around us his influence to inspire us with ideas, to supply our motives, and lead us to have increased attachment to the world, by blunting our moral sensibilities, and by confirming us in selfishness and self-esteem. We need a great increase of spiritual perception, in order that we may not be ignorant of Satan's devices. {ST, May 19, 1887 par. 3} [ST, May 19, 1887 par. 4] The opportunities and privileges granted will lose their value, unless we make haste to improve them. We should be constantly moving toward the light, co-operating with God in the plan of salvation. As the grace of God attracts us, we are to advance toward the light, and not make our chances of co-operating with God less and less by moving away from him. {ST, May 19, 1887 par. 4} [ST, May 19, 1887 par. 5] Who will faint now in the field of labor? Let every man and every woman be ambitious to win from the Master the benediction of "well done, thou good and faithful servant." The great day will reveal the character of every man's work. Let all labor unselfishly in the vineyard of the Lord. Let them sow in faith and in tears, putting up the earnest prayer that there will be a harvest of souls to reap. Will all go to work now for time and for eternity? Those who cherish self-esteem and pride can make no headway in this work. Experimental piety is necessary to demonstrate the truth and to show its practical value by its saving influence on the life and character. {ST, May 19, 1887 par. 5} [ST, May 19, 1887 par. 6] We are in need of Bible missionaries; those who have connected themselves with God, and who will examine themselves daily to see if there is not some defect in their character; those who will look into the great looking-glass, God's law, to see if it does not condemn some practice in which they are indulging. All should bear in mind that it is only those who are without spot or wrinkle who can stand acquitted before God. The temper, the taste, the thoughts, the feelings,--all must be brought to the test of God's word. This will be serious work for each one of us now; but it will be more serious when the Judgment shall sit, and the books be opened, and the defects of character appear just as they are when every case is decided for life or for death. The weighing of character in the balances of the sanctuary is God's work, but the close study of the Bible, the bringing up of our characters to God's standard is our work. Our great danger is of stopping short of full consecration of ourselves to God; of being Christians only in name. God holds us accountable for the great light that shines upon our pathway. He has done all for us that a God could do. He has placed salvation within our reach, and the question for us to decide now is, Will we make the most of these blessings? Mrs. E. G. White. - {ST, May 19, 1887 par. 6} [ST, May 26, 1887 par. 1] May 26, 1887 The Divine Estimate of Worldly Wisdom. - By Mrs. E. G. White. - "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God; for it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain. Therefore let no man glory in men; for all things are yours." {ST, May 26, 1887 par. 1} [ST, May 26, 1887 par. 2] Such is the admonition of Paul to the Corinthian church. He would not have them dazzled or misled by those who were "wise in this world." Instead of seeking distinction, they must become fools in the estimation of worldly wise men, if they would become wise in the estimation of God. Extraordinary talent was not to be considered the chief thing; for unless consecrated to God, and sanctified by his Spirit, it would prove a curse rather than a blessing. {ST, May 26, 1887 par. 2} [ST, May 26, 1887 par. 3] "The wisdom of this world is foolishness with God." The wisdom of this world is too highly valued, the wisdom from above too little sought, by the professed people of the Lord. Men may have a knowledge of Christian doctrine, and yet understand little of Christian experience. Many are keen, apt, prompt, in worldly affairs, while they manifest little interest, tact, or energy in the service of God. They do not bring their talent and shrewdness into exercise in watching to discern the devices of Satan, and studying how they may outgeneral the enemy. They do not summon all their powers to form wise plans, and to make earnest, systematic effort to advance the cause of God. {ST, May 26, 1887 par. 3} [ST, May 26, 1887 par. 4] Every man, of whatever trade or profession, should make the cause of God his first interest; he should not only exercise his talents to advance the Lord's work, but he should cultivate his ability to this end. The wisdom and energy used in worldly, temporal things should be devoted to spiritual and eternal things. Many a man devotes months and years to the acquirement of a trade or profession that he may become successful in worldly matters, who yet makes no effort to cultivate those talents which would make him a successful laborer in the vineyard of the Lord. This is the great sin of the professed people of God. They serve themselves and serve the world; they become shrewd, successful financiers; but they neglect to use in his service the talents which God has given them. Their tact in worldly matters is becoming stronger through exercise; that in spiritual things is becoming weaker through inactivity. {ST, May 26, 1887 par. 4} [ST, May 26, 1887 par. 5] The present is a time when these talents, used in the cause of God, would tell with great effect in the upbuilding of his kingdom. But Satan has outgeneraled us in this matter. There are men professing godliness, who are false teachers, tempters, seducers. They have cultivated their talents in this direction, and they employ all their ingenuity in disseminating unbelief, impiety, infidelity. Had the true followers of Christ been cultivating their ability with equal zeal and diligence, they might now be wise enough to discern the devices of Satan; they would be prepared to stand in defense of the truth, and to meet and successfully expose the deceptions of the ungodly. {ST, May 26, 1887 par. 5} [ST, May 26, 1887 par. 6] The church of Christ, and especially the ministers of the gospel, are building up the temple of the Lord,--building upon the foundation-stone, which is Christ himself. Paul testifies: "Every man's work shall be made manifest; for the day shall declare it." We are building for eternity; and it is doubly important now that we take heed how we build. If we indulge doubt and unbelief, we are bringing worthless material to the foundation-stone. It is only as we labor in faith that we can bring to the building that which is precious and enduring. Many are drifting into darkness and infidelity, picking flaws with the Bible, and bringing in superstitious inventions, unscriptural doctrines, and philosophical speculations; others divert the mind from important truths by exciting trifling inquiries and disputations. Those who permit themselves to be thus hindered are giving place to the adversary, while they might be bringing gold, silver, and precious stones to lay upon the foundation. {ST, May 26, 1887 par. 6} [ST, May 26, 1887 par. 7] It is our work to direct souls to the living oracles. We must present to them sound doctrine, even the faith once delivered to the saints. We must show them the truth in its beauty, that they may be led to renounce error. We must instruct them in faith, love, obedience, and hope, that through much prayer they may grow up "a holy temple in the Lord." The day of Judgment will test every man's work. Let us so build that our work may endure the fiery trial. {ST, May 26, 1887 par. 7} [ST, May 26, 1887 par. 8] Paul says: "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful." A man of strict fidelity is a valuable steward, though he may not possess as great accomplishments or as high order of talents as do some others. One who seeks to advance the truth for the glory of God and the good of souls, without respect of persons, and regardless of his own ease, interest, or honor,--such a man should be highly esteemed, though he may not possess learning or eloquence. He is God's nobleman. In the sight of Heaven he presents the highest type of manhood. {ST, May 26, 1887 par. 8} [ST, May 26, 1887 par. 9] And such a man will not lose his reward. Paul testifies: "Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's: and Christ is God's." Here are presented the privileges of true believers. In possessing Christ, they possess all things. As his chosen, redeemed people, they are joint-heirs with him. The abilities, gifts, and services of apostles and ministers are intended for their benefit. All the treasuries of God are opened to them. The world, with everything in it, is theirs, so far as it can do them good. Even the enmity of the wicked will prove a blessing by disciplining them for Heaven. In the promise, "All things are yours," there is bounty without limit; but we must have faith in order to appropriate this promise, and receive the blessings which it offers. {ST, May 26, 1887 par. 9} [ST, May 26, 1887 par. 10] When the Judgment shall sit, and the books shall be opened, there will be many astonishing disclosures. Men will not then appear as they now appear to human eyes and finite judgments. Secret sins will then be laid open to the view of all. Motives which have been hidden in the dark chambers of the heart will be revealed. Designing ambitions, selfish purposes, will be seen where the outward appearance told only of a desire to honor God and to do good to men. What revelations will then be made. Men of pure motives and true and noble purpose may now be neglected, slandered, and despised; but they will then appear in their true character, and will be honored with the commendation of God. Hypocritical, ambitious teachers may now be admired and exalted of men; but God, who knows the secrets of the heart, will strip off the deceptive covering, and reveal them as they are. Every hypocrite will be unmasked every slandered believer will be justified, and every faithful steward of God will be approved and rewarded. {ST, May 26, 1887 par. 10} [ST, May 26, 1887 par. 11] Not all are Christ's who adopt his name and wear his badge. Jesus says, "Follow me." Are they following him who indulge sinful habits and enjoy the frivolities of the world? Can we see the footprints of the Saviour in the path they tread?--No. If we have not the Spirit of Christ, we are none of his. We cannot serve two masters; we cannot belong to Christ and to Belial. If in our habits and practices we are the world's, we do not belong to Christ. We may be his in the sense in which the earth and the beasts of the forest are his, but we are not his chosen ones. {ST, May 26, 1887 par. 11} [ST, May 26, 1887 par. 12] To be Christ's is to be consecrated to his work, to employ every power of the mind and every member of the body to do his will and to advance his glory. It is to open the heart to his word, to contemplate his matchless charms until the overflowing tribute of the soul shall be, "Hear what the Lord has done for me." {ST, May 26, 1887 par. 12} [ST, May 26, 1887 par. 13] The voice of Divine Wisdom, through the words of the apostle, speaks to us as it spoke to the church at Rome more than eighteen hundred years ago: "To be carnally minded is death; but to be spiritually minded is life and peace." Will we hesitate to choose between the wisdom of this world, which ends in death, and the wisdom from above, which makes us wise unto everlasting life? Basel, Switzerland. - {ST, May 26, 1887 par. 13} [ST, June 2, 1887 par. 1] June 2, 1887 Acceptable Obedience. - By Mrs. E. G. White. - "No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." {ST, June 2, 1887 par. 1} [ST, June 2, 1887 par. 2] It is plainly written on the unrenewed heart and on a fallen world, All seek their own. Selfishness is the great law of our degenerate nature. Selfishness occupies the place in the soul where Christ should sit enthroned. But the Lord requires perfect obedience; and if we truly desire to serve him, there will be no question in our minds as to whether we shall obey his requirements or seek our own temporal interests. {ST, June 2, 1887 par. 2} [ST, June 2, 1887 par. 3] The Lord of glory did not consult his convenience or pleasure when he left his station of high command to become a man of sorrows and acquainted with grief, accepting ignominy and death in order to deliver man from the consequence of his disobedience. Jesus died, not to save man in his sins, but from his sins. We must leave the error of our ways, take up our cross and follow Christ, denying self, and obeying God at any cost. {ST, June 2, 1887 par. 3}