[EW 63.3]          If the chosen messengers of the Lord should wait for every obstacle to be moved out of their way, many never would go to search for the scattered sheep. Satan will present many objections in order to keep them from duty. But they will have to go out by faith, trusting                                                                              64  in Him who has called them to His work, and He will open the way before them, as far as it will be for their good and His glory. Jesus, the great teacher and pattern, had not where to lay His head. His life was one of toil, sorrow, and suffering; He then gave Himself for us. Those who, in Christ's stead, beseech souls to be reconciled to God, and who hope to reign with Christ in glory, must expect to be partakers of His sufferings here. "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." Psalm 126:5, 6.                                                    -    {EW 63.3}
[EW 64.1]      Mark of the Beast           In a view given June 27, 1850, my accompanying angel said, "Time is almost finished. Do you reflect the lovely image of Jesus as you should?" Then I was pointed to the earth and saw that there would have to be a getting ready among those who have of late embraced the third angel's message. Said the angel, "Get ready, get ready, get ready. Ye will have to die a greater death to the world than ye have ever yet died." I saw that there was a great work to do for them and but little time in which to do it.  {EW 64.1}
[EW 64.2]         Then I saw that the seven last plagues were soon to be poured out upon those who have no shelter; yet the world regarded them no more than they would so many drops of water that were about to fall. I was then made capable of enduring the awful sight of the seven last plagues, the wrath of God. I saw that His anger was dreadful and terrible, and if He should stretch forth His hand, or lift it in anger, the inhabitants of the world would be as though they had never been, or would suffer from incurable sores and withering                                                                              65  plagues that would come upon them, and they would find no deliverance, but be destroyed by them. Terror seized me, and I fell upon my face before the angel and begged of him to cause the sight to be removed, to hide it from me, for it was too dreadful. Then I realized, as never before, the importance of searching the Word of God carefully, to know how to escape the plagues which that Word declares shall come on all the ungodly who shall worship the beast and his image and receive his mark in their foreheads or in their hands. It was a great wonder for me that any could transgress the law of God and tread down His holy Sabbath, when such awful threatenings and denunciations were against them.  {EW 64.2}
[EW 65.1]          The pope has changed the day of rest from the seventh to the first day. He has thought to change the very commandment that was given to cause man to remember his Creator. He has thought to change the greatest commandment in the decalogue and thus make himself equal with God, or even exalt himself above God. The Lord is unchangeable, therefore His law is immutable; but the pope has exalted himself above God, in seeking to change His immutable precepts of holiness, justice, and goodness. He has trampled underfoot God's sanctified day, and, on his own authority, put in its place one of the six laboring days. The whole nation has followed after the beast, and every week they rob God of His holy time. The pope has made a breach in the holy law of God, but I saw that the time had fully come for this breach to be made up by the people of God and the waste places built up.  {EW 65.1}
[EW 65.2]          I pleaded before the angel for God to save His people who had gone astray, to save them for His mercy's sake. When the plagues begin to fall, those who continue to break the holy Sabbath will not open their mouths to plead those excuses that they now make                                                                              66  to get rid of keeping it. Their mouths will be closed while the plagues are falling, and the great Lawgiver is requiring justice of those who have had His holy law in derision and have called it "a curse to man," "miserable," and "rickety." When such feel the iron grasp of this law taking hold of them, these expressions will appear before them in living characters, and they will then realize the sin of having that law in derision which the Word of God calls "holy, just, and good."  {EW 65.2}
[EW 66.1]          Then I was pointed to the glory of heaven, to the treasure laid up for the faithful. Everything was lovely and glorious. The angels would sing a lovely song, then they would cease singing and take their crowns from their heads and cast them glittering at the feet of the lovely Jesus, and with melodious voices cry, "Glory, Alleluia!" I joined with them in their songs of praise and honor to the Lamb, and every time I opened my mouth to praise Him, I felt an unutterable sense of the glory that surrounded me. It was a far more, an exceeding and eternal weight of glory. Said the angel, "The little remnant who love God and keep His commandments and are faithful to the end will enjoy this glory and ever be in the presence of Jesus and sing with the holy angels."  {EW 66.1}
[EW 66.2]          Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, "Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar--self,                                                                              67  property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ's sufferings here if ye would be partakers with Him of His glory hereafter."  {EW 66.2}
[EW 67.1]          Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ's sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.  {EW 67.1}
[EW 67.2]          As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ's sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, "Deny self; ye must step fast." Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.     (68)  {EW 67.2}
[EW 68.1]      The Blind Leading the Blind           I have seen how the blind guides were laboring to make souls as blind as themselves, little realizing what is coming upon them. They are exalting themselves against the truth, and as it triumphs, many who have looked on these teachers as men of God and have looked to them for light, are troubled. They inquire of these leaders relative to the Sabbath, and they, with the object of getting rid of the fourth commandment, will answer them thereto. I saw that real honesty was not regarded in taking the many positions that were taken against the Sabbath. The main object is to get around the Sabbath of the Lord and observe another day than that sanctified and hallowed by Jehovah. If they are driven from one position, they take an opposite one, even a position that they had but just before condemned as unsound.  {EW 68.1}
[EW 68.2]         God's people are coming into the unity of the faith. Those who observe the Sabbath of the Bible are united in their views of Bible truth. But those who oppose the Sabbath among the Advent people are disunited and strangely divided. One comes forward in opposition to the Sabbath and declares it to be thus and so, and at the conclusion calls it settled. But as his effort does not put the question to rest, and as the Sabbath cause progresses and the children of the Lord still embrace it, another comes forward to overthrow it. But in presenting his views to get around the Sabbath, he entirely tears down the arguments of him who made the first effort against the truth, and presents a theory as opposite to his as to ours. So with the third and the fourth; but none of them will have it as it stands                                                                              69  in the Word of God: "The seventh day is the Sabbath of the Lord thy God."  {EW 68.2}
[EW 69.1]          Such, I saw, have the carnal mind, therefore are not subject to the holy law of God. They are not agreed among themselves, yet labor hard with their inferences to wrest the Scriptures to make a breach in God's law, to change, abolish, or do anything with the fourth commandment rather than to observe it. They wish to silence the flock upon this question; therefore they get up something with the hope that it will quiet them and that many of their followers will search their Bibles so little that their leaders can easily make error appear like truth, and they receive it as such, not looking higher than their leaders.                                                    -    {EW 69.1}
[EW 69.2]       Preparation for the End           At Oswego, New York, September 7, 1850, the Lord showed me that a great work must be done for His people before they could stand in the battle in the day of the Lord. I was pointed to those who claim to be Adventists, but who reject the present truth, and saw that they were crumbling and that the hand of the Lord was in their midst to divide and scatter them now in the gathering time, so that the precious jewels among them, who have formerly been deceived, may have their eyes opened to see their true state. And now when the truth is presented to them by the Lord's messengers, they are prepared to listen, and see its beauty and harmony, and to leave their former associates and errors, embrace the precious truth and stand where they can define their position.  {EW 69.2}
[EW 69.3]         I saw that those who oppose the Sabbath of the Lord could not take the Bible and show that our position is incorrect; therefore they would slander those who                                                                              70  believe and teach the truth and would attack their characters. Many who were once conscientious and loved God and His Word have become so hardened by rejecting the light of truth that they do not hesitate to wickedly misrepresent and falsely accuse those who love the holy Sabbath, if by so doing they can injure the influence of those who fearlessly declare the truth. But these things will not hinder the work of God. In fact, this course pursued by those who hate the truth will be the very means of opening the eyes of some. Every jewel will be brought out and gathered, for the hand of the Lord is set to recover the remnant of His people, and He will accomplish the work gloriously.  {EW 69.3}
[EW 70.1]          We who believe the truth should be very careful to give no occasion for our good to be evil spoken of. We should know that every step we take is in accordance with the Bible; for those who hate the commandments of God will triumph over our missteps and faults, as the wicked did in 1843.  {EW 70.1}
[EW 70.2]          May 14, 1851, I saw the beauty and loveliness of Jesus. As I beheld His glory, the thought did not occur to me that I should ever be separated from His presence. I saw a light coming from the glory that encircled the Father, and as it approached near to me, my body trembled and shook like a leaf. I thought that if it should come near me I would be struck out of existence, but the light passed me. Then could I have some sense of the great and terrible God with whom we have to do. I saw then what faint views some have of the holiness of God, and how much they take His holy and reverend name in vain, without realizing that it is God, the great and terrible God, of whom they are speaking. While praying, many use careless and irreverent expressions, which grieve the tender Spirit of the Lord and cause their petitions to be shut out of heaven.                                                                              71   {EW 70.2}
[EW 71.1]          I also saw that many do not realize what they must be in order to live in the sight of the Lord without a high priest in the sanctuary through the time of trouble. Those who receive the seal of the living God and are protected in the time of trouble must reflect the image of Jesus fully.  {EW 71.1}
[EW 71.2]          I saw that many were neglecting the preparation so needful and were looking to the time of "refreshing" and the "latter rain" to fit them to stand in the day of the Lord and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation; therefore they could not receive the refreshing that all must have to fit them to live in the sight of a holy God. Those who refuse to be hewed by the prophets and fail to purify their souls in obeying the whole truth, and who are willing to believe that their condition is far better than it really is, will come up to the time of the falling of the plagues, and then see that they needed to be hewed and squared for the building. But there will be no time then to do it and no Mediator to plead their cause before the Father. Before this time the awfully solemn declaration has gone forth, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." I saw that none could share the "refreshing" unless they obtain the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action. We should, therefore, be drawing nearer and nearer to the Lord and be earnestly seeking that preparation necessary to enable us to stand in the battle in the day of the Lord. Let all remember that God is holy and that none but holy beings can ever dwell in His presence.     (72)  {EW 71.2}
[EW 72.1]       Prayer and Faith           I have frequently seen that the children of the Lord neglect prayer, especially secret prayer, altogether too much; that many do not exercise that faith which it is their privilege and duty to exercise, often waiting for that feeling which faith alone can bring. Feeling is not faith; the two are distinct. Faith is ours to exercise, but joyful feeling and the blessing are God's to give. The grace of God comes to the soul through the channel of living faith, and that faith it is in our power to exercise.  {EW 72.1}
[EW 72.2]         True faith lays hold of and claims the promised blessing before it is realized and felt. We must send up our petitions in faith within the second veil and let our faith take hold of the promised blessing and claim it as ours. We are then to believe that we receive the blessing, because our faith has hold of it, and according to the Word it is ours. "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Mark 11:24. Here is faith, naked faith, to believe that we receive the blessing, even before we realize it. When the promised blessing is realized and enjoyed, faith is swallowed up. But many suppose they have much faith when sharing largely of the Holy Spirit and that they cannot have faith unless they feel the power of the Spirit. Such confound faith with the blessing that comes through faith. The very time to exercise faith is when we feel destitute of the Spirit. When thick clouds of darkness seem to hover over the mind, then is the time to let living faith pierce the darkness and scatter the clouds. True faith rests on the promises contained in the Word of God, and those only who obey that Word can claim its glorious                                                                              73  promises. "If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you." John 15:7. "Whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight." 1 John 3:22.  {EW 72.2}
[EW 73.1]          We should be much in secret prayer. Christ is the vine, ye are the branches. And if we would grow and flourish, we must continually draw sap and nourishment from the Living Vine; for separated from the Vine we have no strength.  {EW 73.1}
[EW 73.2]          I asked the angel why there was no more faith and power in Israel. He said, "Ye let go of the arm of the Lord too soon. Press your petitions to the throne, and hold on by strong faith. The promises are sure. Believe ye receive the things ye ask for, and ye shall have them." I was then pointed to Elijah. He was subject to like passions as we are, and he prayed earnestly. His faith endured the trial. Seven times he prayed before the Lord, and at last the cloud was seen. I saw that we had doubted the sure promises, and wounded the Saviour by our lack of faith. Said the angel, "Gird the armor about thee, and above all take the shield of faith; for that will guard the heart, the very life, from the fiery darts of the wicked." If the enemy can lead the desponding to take their eyes off from Jesus, and look to themselves, and dwell upon their own unworthiness, instead of dwelling upon the worthiness of Jesus, His love, His merits, and His great mercy, he will get away their shield of faith and gain his object; they will be exposed to his fiery temptations. The weak should therefore look to Jesus, and believe in Him; they then exercise faith.     (74)  {EW 73.2}
[EW 74.1]       The Gathering Time           September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, ［SEE PAGE 86.］ and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed. ［THIS APPLIES TO THE CHART USED DURING THE 1843 MOVEMENT, AND HAS SPECIAL REFERENCE TO THE CALCULATION OF THE PROPHETIC PERIODS AS IT APPEARED ON THAT CHART. THE NEXT SENTENCE EXPLAINS THAT THERE WAS AN INACCURACY WHICH IN THE PROVIDENCE OF GOD WAS SUFFERED TO EXIST. BUT THIS DOES NOT PRECLUDE THE PUBLICATION OF A CHART SUBSEQUENTLY WHICH WOULD CORRECT THE MISTAKE, AFTER THE 1843 MOVEMENT WAS PAST, AND THE CALCULATION AS THEN MADE HAD SERVED ITS PURPOSE.］  {EW 74.1}
[EW 74.2]         Then I saw in relation to the "daily" (Daniel 8:12) that the word "sacrifice" was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the                                                                              75  judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the "daily"; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.  {EW 74.2}
[EW 75.1]          The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.  {EW 75.1}
[EW 75.2]         Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, ［SEE APPENDIX.］ and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep                                                                              76  them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord.                                                    -    {EW 75.2}
[EW 76.1]         Dear Reader: A sense of duty to my brethren and sisters and a desire that the blood of souls might not be found on my garments have governed me in writing this little work. I am aware of the unbelief that exists in the minds of the multitude relative to visions, also that many who profess to be looking for Christ and teach that we are in the "last days" call them all of Satan. I expect much opposition from such, and had I not felt that the Lord required it of me, I should not have made my views thus public, as they will probably call forth the hatred and derision of some. But I fear God more than man.  {EW 76.1}
[EW 76.2]          When the Lord first gave me messages to deliver to His people, it was hard for me to declare them, and I often softened them down and made them as mild as possible for fear of grieving some. It was a great trial to declare the messages as the Lord gave them to me. I did not realize that I was so unfaithful and did not see the sin and danger of such a course until in vision I was taken into the presence of Jesus. He looked upon me with a frown and turned His face from me. It is not possible to describe the terror and agony I then felt. I fell upon my face before Him, but had no power to utter a word. Oh, how I longed to be covered and hid from that dreadful frown! Then could I realize, in some degree, what the feeling of the lost will be when they cry, "Mountains and rocks, fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb."  {EW 76.2}
[EW 76.3]          Presently an angel bade me rise, and the sight that met my eyes can hardly be described. A company was                                                                              77  presented before me whose hair and garments were torn and whose countenances were the very picture of despair and horror. They came close to me and took their garments and rubbed them on mine. I looked upon my garments and saw that they were stained with blood, and that blood was eating holes in them. Again I fell like one dead at the feet of my accompanying angel. I could not plead one excuse. My tongue refused all utterance, and I longed to be away from such a holy place. Again the angel stood me upon my feet and said, "This is not your case now, but this scene has passed before you to let you know what your situation must be if you neglect to declare to others what the Lord has revealed to you. But if you are faithful to the end, you shall eat of the tree of life and shall drink of the river of the water of life. You will have to suffer much, but the grace of God is sufficient." I then felt willing to do all that the Lord might require me to do that I might have His approbation and not feel His dreadful frown.  {EW 76.3}
[EW 77.1]          I have frequently been falsely charged with teaching views peculiar to Spiritualism. But before the editor of the Day-Star ［SEE APPENDIX.］ ran into that delusion, the Lord gave me a view of the sad and desolating effects that would be produced upon the flock by him and others in teaching the spiritual views. I have often seen the lovely Jesus, that He is a person. I asked Him if His Father was a person and had a form like Himself. Said Jesus, "I am in the express image of My Father's person."   {EW 77.1}
[EW 77.2]         I have often seen that the spiritual view took away all the glory of heaven, and that in many minds the throne of David and the lovely person of Jesus have been burned up in the fire of Spiritualism. I have seen that some who have been deceived and led into this error will be brought out into the light of truth, but it will be almost impossible for them to get entirely rid of                                                                              78  the deceptive power of Spiritualism. Such should make thorough work in confessing their errors and leaving them forever.  {EW 77.2}
[EW 78.1]          I recommend to you, dear reader, the Word of God as the rule of your faith and practice. By that Word we are to be judged. God has, in that Word, promised to give visions in the "last days"; not for a new rule of faith, but for the comfort of His people, and to correct those who err from Bible truth. Thus God dealt with Peter when He was about to send him to preach to the Gentiles. (Acts 10.)  {EW 78.1}
[EW 78.2]          To those who may circulate this little work, I would say that it is designed for the sincere only and not for those who would ridicule the things of the Spirit of God.                                                    -    {EW 78.2}
[EW 78.3]       Mrs. White's Dreams   ［Referred to on Page 12］            I dreamed of seeing a temple to which many people were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without, who were going their various ways, were deriding and ridiculing those who were entering the temple, and told them that this plan of safety was a cunning deception, that, in fact, there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.  {EW 78.3}
[EW 78.4]         Fearing to be laughed at and ridiculed, I thought best to wait until the multitude were dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple                                                                              79  I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a Lamb all mangled and bleeding. We who were present seemed to know that this Lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.  {EW 78.4}
[EW 79.1]          Just before the Lamb were elevated seats upon which sat a company of people looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed to be like the music of angels. These were they who had come before the Lamb, confessed their sins, been pardoned, and were now waiting in glad expectation of some joyful event.  {EW 79.1}
[EW 79.2]          Even after having entered the building a fear came over me and a sense of shame that I must humiliate myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the Lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.  {EW 79.2}
[EW 79.3]          I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return. My despondency deepened, if that were possible.  {EW 79.3}
[EW 79.4]          Soon after this I had another dream. I seemed to be sitting in abject despair, with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him                                                                              80  all my sufferings. He would not turn away from me, He would have mercy upon me, and I should love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pityingly and said: "Do you wish to see Jesus? He is here and you can see Him if you desire to do so. Take everything you possess and follow me."  {EW 79.4}
[EW 80.1]          I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing up the steep ascent fell before gaining the top.  {EW 80.1}
[EW 80.2]          Finally we reached the last step and stood before the door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. Such a radiant expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.  {EW 80.2}
[EW 80.3]          I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: "Fear not." The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with ineffable happiness, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length                                                                              81  my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with holy reverence and an inexpressible love.  {EW 80.3}
[EW 81.1]          My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and joyfully telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my benighted soul.                                                    -    {EW 81.1}
[EW 81.2]       William Miller's Dream  ［Referred to on Page 48］            I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.  {EW 81.2}
[EW 81.3]         I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at                                                                              82  the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.  {EW 81.3}
[EW 82.1]          The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.  {EW 82.1}
[EW 82.2]          I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.  {EW 82.2}
[EW 82.3]          I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.  {EW 82.3}
[EW 82.4]          I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket                                                                              83  and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.  {EW 82.4}
[EW 83.1]          While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.  {EW 83.1}
[EW 83.2]          Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.  {EW 83.2}
[EW 83.3]          I cried to him to forbear, for there were some precious jewels scattered among the rubbish.  {EW 83.3}
[EW 83.4]          He told me to "fear not," for he would "take care of them".  {EW 83.4}
[EW 83.5]          Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.  {EW 83.5}
[EW 83.6]          He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.  {EW 83.6}
[EW 83.7]          He then called upon me to "come and see."  {EW 83.7}
[EW 83.8]          I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.  {EW 83.8}
[EW 85.1]       Supplement      An Explanation           Dear Christian Friends: As I have given a brief sketch of my experience and views, published in 1851, it seems to be my duty to notice some points in that little work, also to give more recent views.  {EW 85.1}
[EW 85.2]         1. On page 33 is given the following: "I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God's dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully."  {EW 85.2}
[EW 85.3]          This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfilment of that view is beginning to be seen. "The commencement of that time of trouble," here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the                                                                              86  third angel. At that time the "latter rain," or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.  {EW 85.3}
[EW 86.1]          2. The view of "The Open and Shut Door", on pages 42-45, was given in 1849. The application of Revelation 3:7, 8, to the heavenly sanctuary and Christ's ministry was entirely new to me. I had never heard the idea advanced by anyone. Now as the subject of the sanctuary is being clearly understood, the application is seen in its force and beauty.  {EW 86.1}
[EW 86.2]          3. The view that the Lord "had stretched out His hand the second time to recover the remnant of His people," on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.  {EW 86.2}
[EW 86.3]          4. Spirit Manifestations. ［SEE APPENDIX.］ On page 43 read as follows: "I saw that the mysterious knocking in New York and other places was the power of Satan, and that such things would be more and more common, clothed in a religious garb so as to lull the deceived to greater security and to draw the minds of God's people, if possible, to those things and cause them to doubt the teaching and power of the Holy Ghost." This view was given in 1849, nearly five years since. Then spirit manifestations were mostly confined to the city of Rochester, known as the "Rochester knockings." Since that time the heresy has spread beyond the expectations of anyone.  {EW 86.3}
[EW 86.4]         Much of the view on page 59, headed "Mysterious Rapping" given August 1850, has since been fulfilled, and is now fulfilling. Here is a portion of it: "I saw that soon it would be considered blasphemy to speak against the rapping, and that it would spread more                                                                              87  and more, that Satan's power would increase, and some of his devoted followers would have power to work miracles, and even to bring down fire from heaven in the sight of men. I was shown that by the rapping and mesmerism these modern magicians would yet account for all the miracles wrought by our Lord Jesus Christ, and that many would believe that all the mighty works of the Son of God when on earth were accomplished by this same power."  {EW 86.4}
[EW 87.1]          I saw the rapping delusion-what progress it was making, and that if it were possible it would deceive the very elect. Satan will have power to bring before us the appearance of forms purporting to be our relatives or friends now sleeping in Jesus. It will be made to appear as if these friends were present; the words that they uttered while here, with which we were familiar, will be spoken, and the same tone of voice that they had while living will fall upon the ear. All this is to deceive the saints and ensnare them into the belief of this delusion.  {EW 87.1}
[EW 87.2]          I saw that the saints must get a thorough understanding of present truth, which they will be obliged to maintain from the Scriptures. They must understand the state of the dead; for the spirits of devils will yet appear to them, professing to be beloved friends and relatives, who will declare to them that the Sabbath has been changed, also other unscriptural doctrines. They will do all in their power to excite sympathy and will work miracles before them to confirm what they declare. The people of God must be prepared to withstand these spirits with the Bible truth that the dead know not anything, and that they who appear to them are the spirits of devils. Our minds must not be taken up with things around us, but must be occupied with the present truth and a preparation to give a reason of our hope with meekness and fear. We must seek                                                                              88  wisdom from on high that we may stand in this day of error and delusion.  {EW 87.2}
[EW 88.1]          We must examine well the foundation of our hope, for we shall have to give a reason for it from the Scriptures. This delusion will spread, and we shall have to contend with it face to face; and unless we are prepared for it, we shall be ensnared and overcome. But if we do what we can on our part to be ready for the conflict that is just before us, God will do His part, and His all-powerful arm will protect us. He would sooner send every angel out of glory to the relief of faithful souls, to make a hedge about them, than have them deceived and led away by the lying wonders of Satan.  {EW 88.1}
[EW 88.2]          I saw the rapidity with which this delusion was spreading. A train of cars was shown me, going with the speed of lightning. The angel bade me look carefully. I fixed my eyes upon the train. It seemed that the whole world was on board, that there could not be one left. Said the angel, "They are binding in bundles ready to burn." Then he showed me the conductor, who appeared like a stately, fair person, whom all the passengers looked up to and reverenced. I was perplexed and asked my attending angel who it was. He said, "It is Satan. He is the conductor in the form of an angel of light. He has taken the world captive. They are given over to strong delusions, to believe a lie, that they may be damned. This agent, the next highest in order to him, is the engineer, and other of his agents are employed in different offices as he may need them, and they are all going with lightning speed to perdition."  {EW 88.2}
[EW 88.3]          I asked the angel if there were none left. He bade me look in an opposite direction, and I saw a little company traveling a narrow pathway. All seemed to be firmly united, bound together by the truth, in                                                                              89  bundles, or companies. Said the angel, "The third angel is binding, or sealing, them in bundles for the heavenly garner." This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.  {EW 88.3}
[EW 89.1]          I saw that the Lord has given the world opportunity to discover the snare. This one thing is evidence enough for the Christian, if there were no other; namely, that there is no difference made between the precious and the vile. Thomas Paine, whose body has now moldered to dust and who is to be called forth at the end of the one thousand years, at the second resurrection, to receive his reward and suffer the second death, is represented by Satan as being in heaven, and highly exalted there. Satan used him on earth as long as he could, and now he is carrying on the same work through pretensions of having Thomas Paine so much exalted and honored in heaven; as he taught here, Satan would make it appear that he is teaching in heaven. There are some who have looked with horror at his life and death, and his corrupt teachings while living, but who now submit to be taught by him, one of the vilest and most corrupt of men, one who despised God and His law. ［TO APPRECIATE THE FORCE OF THESE REMARKS THE READER NEEDS TO UNDERSTAND THAT A WORK WAS PUBLISHED THROUGH THE MEDIUMSHIP OF "REV. C. HAMMOND," ENTITLED PILGRIMAGE OF THOMAS PAINE IN THE SPIRIT WORLD, IN WHICH PAINE IS REPRESENTED AS AN EXALTED SPIRIT IN THE SEVENTH SPHERE. AND IN THE "INVESTIGATING CLASS IN NEW YORK," IT WAS SAID THAT CHRIST HIMSELF HAD CONVERSED WITH A MEDIUM AND REVEALED THAT HE WAS IN THE SIXTH SPHERE. THE DISPARITY WILL BE UNDERSTOOD WHEN IT IS REMEMBERED THAT THEY REPRESENT THE SPIRITS AS PROGRESSING IN THE SPIRIT WORLD, AND THAT CHRIST, AFTER MORE THAN 1800 YEARS OF PROGRESS, HAS REACHED THE SIXTH SPHERE, WHILE PAINE, IN ABOUT 100 YEARS, HAS REACHED THE SEVENTH! A FURTHER EXPLANATION OF THIS MAY BE FOUND IN THE STATEMENT OF DOCTOR HARE, THAT HIS SPIRIT SISTER SAID HER PROGRESS HAD BEEN RETARDED BY HER BELIEF IN THE ATONEMENT OF CHRIST. THUS DOES SPIRITUALISM EXALT INFIDELS AND INFIDELITY. SEE ALSO APPENDIX.］                                                                              90   {EW 89.1}
[EW 90.1]         He who is the father of lies, blinds and deceives the world by sending forth his angels to speak for the apostles, and to make it appear that they contradict what they wrote by the dictation of the Holy Ghost when on earth. These lying angels make the apostles to corrupt their own teachings and to declare them to be adulterated. By so doing Satan delights to throw professed Christians and all the world into uncertainty about the Word of God. That holy Book cuts directly across his track and thwarts his plans; therefore he leads them to doubt its divine origin. Then he sets up the infidel, Thomas Paine, as if he were ushered into heaven when he died, and now, united with the holy apostles whom he hated on earth, were engaged in teaching the world.  {EW 90.1}
[EW 90.2]          Satan assigns to each of his angels a part to act. He enjoins upon them all to be sly, artful, cunning. He instructs some of them to act the part of the apostles and to speak for them, while others are to act the part of infidels and wicked men who died cursing God, but now appear to be very religious. There is no difference made between the most holy apostles and the vilest infidel. They are both made to teach the same thing. It matters not whom Satan makes to speak, if his object is only accomplished. He was so intimately connected with Paine upon the earth, aiding him in his work, that it is an easy thing for him to know the very words Paine used and the very handwriting of one who served him so faithfully and accomplished his purposes so well. Satan dictated much of his writings, and it is an easy thing for him to dictate sentiments through his angels now and make it appear                                                                              91  that they come through Thomas Paine, who, while living, was a devoted servant of the evil one. This is the masterpiece of Satan. All this teaching, purporting to be from apostles and saints and wicked men who have died, comes directly from his satanic majesty.  {EW 90.2}
[EW 91.1]          The fact that Satan claims that one whom he loved so well, and who hated God so perfectly, is now with the holy apostles and angels in glory, should be enough to remove the veil from all minds and discover to them the dark, mysterious works of Satan. He virtually says to the world and to infidels, No matter how wicked you are, no matter whether you believe or disbelieve in God or the Bible, live as you please, heaven is your home; for all know that if Thomas Paine is in heaven, and so exalted, they will surely get there. This error is so glaring that all may see if they will. Satan is now doing through persons like Thomas Paine what he has been trying to do since his fall. He is, through his power and lying wonders, tearing away the foundation of the Christian's hope and putting out the sun that is to light them in the narrow way to heaven. He is making the world believe that the Bible is uninspired, no better than a storybook, while he holds out something to take its place; namely, spiritual manifestations!  {EW 91.1}
[EW 91.2]          Here is a channel wholly devoted to himself and under his control, and he can make the world believe what he will. The Book that is to judge him and his followers he puts back in the shade, just where he wants it. The Saviour of the world he makes to be no more than a common man; and as the Roman guard that watched the tomb of Jesus spread the lying report that the chief priests and elders put into their mouths, so will the poor, deluded followers of these pretended spiritual manifestations repeat and try to make it                                                                              92  appear that there is nothing miraculous about our Saviour's birth, death, and resurrection. After putting Jesus in the background, they attract the attention of the world to themselves and to their miracles and lying wonders, which, they declare, far exceed the works of Christ. Thus the world is taken in the snare and lulled into a feeling of security, not to find out their awful deception until the seven last plagues are poured out. Satan laughs as he sees his plan succeed so well and the whole world taken in the snare.  {EW 91.2}
[EW 92.1]          5. On page 55, I stated that a cloud of glorious light covered the Father and that His person could not be seen. I also stated that I saw the Father rise from the throne. The Father was enshrouded with a body of light and glory, so that His person could not be seen; yet I knew that it was the Father and that from His person emanated this light and glory. When I saw this body of light and glory rise from the throne, I knew it was because the Father moved, therefore said, I saw the Father rise. The glory, or excellency, of His form I never saw; no one could behold it and live; yet the body of light and glory that enshrouded His person could be seen.  {EW 92.1}
[EW 92.2]          I also stated that "Satan appeared to be by the throne, trying to carry on the work of God." I will give another sentence from the same page: "I turned to look at the company who were still bowed before the throne." Now this praying company was in this mortal state, on the earth, yet represented to me as bowed before the throne. I never had the idea that these individuals were actually in the New Jerusalem. Neither did I ever think that any mortal could suppose that I believed that Satan was actually in the New Jerusalem. But did not John see the great red dragon in heaven? Certainly. "And there appeared another wonder in heaven; and behold a great red                                                                              93  dragon, having seven heads and ten horns." Revelation 12:3. What a monster to be in heaven! Here seems to be as good a chance for ridicule as in the interpretation which some have placed upon my statements.  {EW 92.2}
[EW 93.1]          6. On pages 48-52 is a view given January, 1850. That portion of this view which relates to means being withheld from the messengers, applied more particularly to that time. Since then, friends of the cause of present truth have been raised up, who have watched for opportunity to do good with their means. Some have handed out too freely, to the injury of the receivers. For about two years I have been shown more relative to a careless and too free use of the Lord's money, than a lack of it.  {EW 93.1}
[EW 93.2]          The following is from a view given at Jackson, Michigan, June 2, 1853. It related mostly to the brethren at that place: "I saw that the brethren commenced to sacrifice their property and handed it out without having the true object set before them-the suffering cause-and they handed out too freely, too much, and too often. I saw that the teachers should have stood in a place to correct this error and exert a good influence in the church. Money has been made of little or no consequence, the sooner disposed of the better. A bad example has been set by some in accepting large donations and not giving the least caution to those who had means not to use it too freely and carelessly. By accepting so large an amount of means, without questioning whether God had made it the duty of the brethren to bestow so largely, too bountiful giving has been sanctioned.  {EW 93.2}
[EW 93.3]          "Those who gave also erred, not being particular to inquire into the necessities of the case, whether there was actual need or not. Those who had means were thrown into great perplexity. One brother was much hurt by too much means being put into his hands.                                                                              94  He did not study economy, but lived extravagantly, and in his travels laid out money here and there to no profit. He spread a wrong influence by making such free use of the Lord's money, and would say in his own heart, and to others, 'There is means enough in J--, more than can be used before the Lord comes.' Some were very much injured by such a course and came into the truth with wrong views, not realizing that it was the Lord's money they were using and not feeling the worth of it. Those poor souls who have just embraced the third angel's message and have had such an example set before them will have much to learn to deny self and suffer for Christ's sake. They will have to learn to give up ease, cease studying their convenience and comfort, and bear in mind the worth of souls. Those who feel the 'woe' upon them will not be for making great preparations to travel in ease and comfort. Some who have no calling have been encouraged into the field. Others have been affected by these things and have not felt the need of economy, of denying themselves, and putting into the treasury of the Lord. They would feel and say, 'There are others who have means enough; they will give for the paper. I need not do anything. The paper will be supported without my help.'"  {EW 93.3}
[EW 94.1]          It has been no small trial to me to see that some have taken that portion of my views which related to sacrificing property to sustain the cause and made a wrong use of it; they use means extravagantly, while neglecting to carry out the principles of other portions. On page 50, read the following: "I saw that the cause of God had been hindered and dishonored by some traveling who had no message from God. Such will have to give an account to God for every dollar they have used in traveling where it was not their duty to go, because that money might have helped on the cause                                                                              95  of God." Also, page 50: "I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for their strength as others were for their property."  {EW 94.1}
[EW 95.1]          I would here call special attention to the view of this subject given on page 57. Here is a short extract: "The object of the words of our Saviour ［in Luke 12:33］ has not been clearly presented." I saw that "the object of selling is not to give to those who are able to labor and support themselves, but to spread the truth. It is a sin to support and indulge in idleness those who are able to labor. Some have been zealous to attend all the meetings, not to glorify God, but for the 'loaves and fishes.' Such would much better have been at home laboring with their hands, 'the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause." It has been Satan's design in times past to push out some with a hurried spirit to make a too free use of means, and influence the brethren to rashly dispose of their property, that through an abundance of means thrown out carelessly and hastily, souls might be injured and lost, and that now, when the truth is to be spread more extensively, the lack might be felt. His design has, in some degree, been accomplished.  {EW 95.1}
[EW 95.2]          The Lord has shown the error of many in looking to those only who have property to support the publication of the paper and tracts. All should act their part. Those who have strength to labor with their hands, and earn means to help sustain the cause, are as accountable for it as others are for their property. Every child of God who professes to believe the present truth, should be zealous to act his part in this cause.  {EW 95.2}
[EW 95.3]          July, 1853, I saw that it was not as it should be that the paper, owned and approved by God, should come out so seldom. The cause, in the time in which                                                                              96  we are living, demands the paper weekly, ［THE REVIEW AND HERALD PREVIOUS TO THIS TIME HAD BEEN PUBLISHED QUITE IRREGULARLY AND WAS NOW ISSUED SEMIMONTHLY.］ and the publication of many more tracts to expose the increasing errors of this time; but the work is hindered for want of means. I saw that the truth must go and that we must not be too fearful, that tracts and papers might better go to three where they were not needed than to have one deprived of them who prizes them and can be benefited by them. I saw that the last-day signs should be brought out clearly, for the manifestations of Satan are on the increase. The publications of Satan and his agents are increasing, their power is growing, and what we do to get the truth before others must be done quickly.  {EW 95.3}
[EW 96.1]         I was shown that the truth once published now, will stand, for it is the truth for the last days; it will live, and less need be said upon it in future. Numberless words need not be put upon paper to justify what speaks for itself and shines in its clearness. Truth is straight, plain, clear, and stands out boldly in its own defense; but it is not so with error. It is so winding and twisting that it needs a multitude of words to explain it in its crooked form. I saw that all the light they had received in some places had come from the paper; that souls had received the truth in this way, and then talked it to others; and that now in places where there are several, they had been raised up by this silent messenger. It was their only preacher. The cause of truth should not be hindered in its onward progress for want of means.                                                       (97)  {EW 96.1}
[EW 97.1]       Gospel Order           The Lord has shown that gospel order has been too much feared and neglected. ［THE ADVENTISTS WERE OF ALL CHURCHES, AND AT FIRST THEY HAD NO IDEA OF FORMING ANOTHER CHURCH. AFTER 1844 THERE WAS GREAT CONFUSION, AND THE MAJORITY WERE STRONGLY OPPOSED TO ANY ORGANIZATION, HOLDING THAT IT WAS INCONSISTENT WITH THE PERFECT LIBERTY OF THE GOSPEL. THE TESTIMONY AND LABORS OF MRS WHITE HAVE ALWAYS BEEN OPPOSED TO FANATICISM, AND IN THE INSTRUCTION GIVEN THROUGH HER, ORGANIZATION IN SOME FORM WAS EARLY INSISTED UPON, AS NECESSARY TO PREVENT CONFUSION.］ Formality should be shunned; but, in so doing, order should not be neglected. There is order in heaven. There was order in the church when Christ was upon the earth, and after His departure order was strictly observed among His apostles. And now in these last days, while God is bringing His children into the unity of the faith, there is more real need of order than ever before; for, as God unites His children, Satan and his evil angels are very busy to prevent this unity and to destroy it. Therefore men are hurried into the field who lack wisdom and judgment, perhaps not ruling well their own house, and not having order or government over the few that God has given them charge of at home; yet they feel capable of having charge of the flock. They make many wrong moves, and those unacquainted with our faith judge all the messengers to be like these self-sent men. Thus the cause of God is reproached, and the truth shunned by many unbelievers who would otherwise be candid and anxiously inquire, Are these things so?  {EW 97.1}
[EW 97.2]         Men whose lives are not holy and who are unqualified to teach the present truth enter the field without being acknowledged by the church or the brethren generally, and confusion and disunion are the result.                                                                              98  Some have a theory of the truth, and can present the argument, but lack spirituality, judgment, and experience; they fail in many things which it is very necessary for them to understand before they can teach the truth. Others have not the argument, but because a few brethren hear them pray well and give an exciting exhortation now and then, they are pressed into the field, to engage in a work for which God has not qualified them and for which they have not sufficient experience and judgment. Spiritual pride comes in, they are lifted up, and act under the deception of thinking that they are laborers. They do not know themselves. They lack sound judgment and patient reasoning, talk boastingly of themselves, and assert many things which they cannot prove from the Word. God knows this; therefore He does not call such to labor in these perilous times, and brethren should be careful not to push those out into the field whom He has not called.  {EW 97.2}
[EW 98.1]          Those men who are not called of God are generally the very ones that are the most confident that they are so called and that their labors are very important. They go into the field and do not generally exert a good influence; yet in some places they have a measure of success, and this leads them and others to think that they are surely called of God. It is not a positive evidence that men are called of God because they have some success; for angels of God are now moving upon the hearts of His honest children to enlighten their understanding as to the present truth, that they may lay hold upon it and live. And even if self-sent men put themselves where God does not put them and profess to be teachers, and souls receive the truth by hearing them talk it, this is no evidence that they are called of God. The souls who receive the truth from them receive it to be brought into trial and bondage, as they afterward find that these men were not standing in the                                                                              99  counsel of God. Even if wicked men talk the truth, some may receive it; but it does not bring those who talked it into any more favor with God. Wicked men are wicked men still, and according to the deception they practiced upon those who were beloved of God, and according to the confusion brought into the church, so will be their punishment; their sins will not remain covered, but will be exposed in the day of God's fierce anger.  {EW 98.1}
[EW 99.1]          These self-sent messengers are a curse to the cause. Honest souls put confidence in them, thinking that they are moving in the counsel of God and that they are in union with the church, and therefore suffer them to administer the ordinances, and, as duty is made plain that they must do their first works, allow themselves to be baptized by them. But when light comes, as it surely will, and they are aware that these men are not what they understood them to be, God's called and chosen messengers, they are thrown into trial and doubt as to the truth they have received and feel that they must learn it all over again; they are troubled and perplexed by the enemy about all their experience, whether God has led them or not, and are not satisfied until they are again baptized and begin anew. It is much more wearing to the spirits of God's messengers to go into places where those have been who have exerted this wrong influence than to enter new fields. God's servants have to deal plainly, act openly, and not cover up wrongs; for they are standing between the living and the dead and must render an account of their faithfulness, their mission, and the influence they exert over the flock of which the Lord has made them overseers.  {EW 99.1}
[EW 99.2]          Those who receive the truth and are brought into such trials would have had the truth the same if these men had stayed away and filled the humble place the                                                                              100  Lord designed for them. God's eye was upon His jewels, and He would have directed to them His called and chosen messengers--men who would have moved understandingly. The light of truth would have shown and discovered to these souls their true position, and they would have received the truth understandingly and been satisfied with its beauty and clearness. And as they felt its powerful effects, they would have been strong and shed a holy influence.  {EW 99.2}
[EW 100.1]          Again the danger of those traveling whom God has not called, was shown me. If they do have some success, the qualifications that are lacking will be felt. Injudicious moves will be made, and by a lack of wisdom some precious souls may be driven where they can never be reached. I saw that the church should feel their responsibility and should look carefully and attentively at the lives, qualifications, and general course of those who profess to be teachers. If unmistakable evidence is not given that God has called them, and that the "woe" is upon them if they heed not this call, it is the duty of the church to act and let it be known that these persons are not acknowledged as teachers by the church. This is the only course the church can take in order to be clear in this matter, for the burden lies upon them.  {EW 100.1}
[EW 100.2]          I saw that this door at which the enemy comes in to perplex and trouble the flock can be shut. I inquired of the angel how it could be closed. He said, "The church must flee to God's Word and become established upon gospel order, which has been overlooked and neglected." This is indispensably necessary in order to bring the church into the unity of the faith. I saw that in the apostles' day the church was in danger of being deceived and imposed upon by false teachers. Therefore the brethren chose men who had given good evidence that they were capable of ruling well                                                                              101  their own house and preserving order in their own families, and who could enlighten those who were in darkness. Inquiry was made of God concerning these, and then, according to the mind of the church and the Holy Ghost, they were set apart by the laying on of hands. Having received their commission from God and having the approbation of the church, they went forth baptizing in the name of the Father, Son, and Holy Ghost, and administering the ordinances of the Lord's house, often waiting upon the saints by presenting them the emblems of the broken body and spilt blood of the crucified Saviour, to keep fresh in the memory of God's beloved children His sufferings and death.  {EW 100.2}
[EW 101.1]          I saw that we are no more secure from false teachers now than they were in the apostles' days; and, if we do no more, we should take as special measures as they did to secure the peace, harmony, and union of the flock. We have their example, and should follow it. Brethren of experience and of sound minds should assemble, and following the Word of God and the sanction of the Holy Spirit, should, with fervent prayer, lay hands upon those who have given full proof that they have received their commission of God, and set them apart to devote themselves entirely to His work. This act would show the sanction of the church to their going forth as messengers to carry the most solemn message ever given to men.  {EW 101.1}
[EW 101.2]          God will not entrust the care of His precious flock to men whose mind and judgment have been weakened by former errors that they have cherished, such as so-called perfectionism ［SEE APPENDIX.］ and Spiritualism, and who, by their course while in these errors, have disgraced themselves and brought reproach upon the cause of truth. Although they may now feel free from error and competent to go forth and to teach this last message, God                                                                              102  will not accept them. He will not entrust precious souls to their care; for their judgment was perverted while in error, and is now weakened. The great and holy One is a jealous God, and He will have holy men to carry His truth. The holy law spoken by God from Sinai is a part of Himself, and holy men who are its strict observers will alone honor Him by teaching it to others.  {EW 101.2}
[EW 102.1]         The servants of God who teach the truth should be men of judgment. They should be men who can bear opposition and not get excited; for those who oppose the truth will pick at those who teach it, and every objection that can be produced, will be brought in its worst form to bear against the truth. The servants of God who bear the message must be prepared to remove these objections, with calmness and meekness, by the light of truth. Frequently opposers talk to ministers of God in a provoking manner, to call out something from them of the same nature, that they can make as much of it as possible and declare to others that the teachers of the commandments have a bitter spirit and are harsh, as has been reported. I saw that we must be prepared for objections, and with patience, judgment, and meekness, let them have the weight they deserve, not throw them away or dispose of them by positive assertions, and then bear down upon the objector, and manifest a hard spirit toward him; but give the objections their weight, then bring forth the light and the power of the truth, and let it outweigh and remove the errors. Thus a good impression will be made, and honest opposers will acknowledge that they have been deceived and that the commandment keepers are not what they have been represented to be.  {EW 102.1}
[EW 102.2]          Those who profess to be servants of the living God must be willing to be servants of all, instead of being exalted above the brethren, and they must possess a                                                                              103  kind, courteous spirit. If they err, they should be ready to confess thoroughly. Honesty of intention cannot stand as an excuse for not confessing errors. Confession would not lessen the confidence of the church in the messenger, and he would set a good example; a spirit of confession would be encouraged in the church, and sweet union would be the result. Those who profess to be teachers should be patterns of piety, meekness, and humility, possessing a kind spirit, to win souls to Jesus and the truth of the Bible. A minister of Christ should be pure in conversation and in actions. He should ever bear in mind that he is handling words of inspiration, words of a holy God. He must also bear in mind that the flock is entrusted to his care, and that he is to bear their cases to Jesus, and plead for them as Jesus pleads for us with the Father. I was pointed back to the children of Israel anciently and saw how pure and holy the ministers of the sanctuary had to be, because they were brought by their work into a close connection with God. They that minister must be holy, pure, and without blemish, or God will destroy them. God has not changed. He is just as holy and pure, just as particular, as He ever was. Those who profess to be the ministers of Jesus should be men of experience and deep piety, and then at all times and in all places they can shed a holy influence.  {EW 102.2}
[EW 103.1]          I have seen that it is now time for the messengers to move out wherever there is an opening, and that God will go before them and open the hearts of some to hear. New places must be entered, and, wherever this is done, it would be well, if consistent, to go two and two, so as to hold up each other's hands. A plan like this was presented: It would be well for two brethren to start together and travel in company to the darkest places, where there is much opposition and where the most labor is needed, and with united efforts and strong                                                                              104  faith set the truth before those in darkness. And then, if they could accomplish more by visiting many places, to go separately, but often meet, while on the tour, to encourage each other by their faith, and thereby strengthen and hold up each other's hands. Also, let them consult upon the places opened for them, and decide which of their gifts will be the most needed, and in what way they can have the most success in reaching the heart. Then as they separate again their courage and energy will be renewed to meet the opposition and darkness and to labor with feeling hearts to save perishing souls.  {EW 103.1}
[EW 104.1]          I saw that the servants of God should not go over and over the same field of labor, but should be searching out souls in new places. Those who are already established in the truth should not demand so much of their labor; for they ought to be able to stand alone, and strengthen others about them, while the messengers of God visit the dark and lonely places, setting the truth before those who are not now enlightened as to the present truth.                                                    -    {EW 104.1}
[EW 104.2]       Church Difficulties  ［FROM THE REVIEW OF AUGUST 11, 1853.］           Dear brethren and sisters: As error is fast progressing, we should seek to be awake in the cause of God, and realize the time in which we live. Darkness is to cover the earth, and gross darkness the people. And as nearly all around us are being enveloped in the thick darkness of error and delusion, it becomes us to shake off stupidity and live near to God, where we can draw divine rays of light and glory from the countenance of Jesus. As darkness thickens and error increases, we should obtain a more thorough knowledge                                                                              105  of the truth and be prepared to maintain our position from the Scriptures.  {EW 104.2}
[EW 105.1]         We must be sanctified through the truth, be wholly consecrated to God, and so live out our holy profession that the Lord can shed increasing light upon us, and that we may see light in His light, and be strengthened with His strength. Every moment that we are not on our watch we are liable to be beset by the enemy and are in great danger of being overcome by the powers of darkness. Satan commissions his angels to be vigilant and overthrow all they can; to find out the waywardness and besetting sins of those who profess the truth, and throw darkness around them, that they may cease to be watchful, take a course that will dishonor the cause they profess to love, and bring sorrow upon the church. The souls of these misguided, unwatchful ones grow darker, and the light of heaven fades from them. They cannot discover their besetting sins, and Satan weaves his net about them, and they are taken in his snare.  {EW 105.1}
[EW 105.2]          God is our strength. We must look to Him for wisdom and guidance, and keeping in view His glory, the good of the church, and the salvation of our own souls, we must overcome our besetting sins. We should individually seek to obtain new victory every day. We must learn to stand alone and depend wholly upon God. The sooner we learn this the better. Let each one find out where he fails, and then faithfully watch that his sins do not overcome him, but that he gets the victory over them. Then can we have confidence toward God, and great trouble will be saved the church.  {EW 105.2}
[EW 105.3]          The messengers of God, as they leave their homes to labor for the salvation of souls, spend much of their time in laboring for those who have been in the truth for years, but who are still weak, because they needlessly let loose the reins, cease watching over themselves,                                                                              106  and, I sometimes think, tempt the enemy to tempt them. They get into some petty difficulty and trial, and the time of the servants of the Lord is spent to visit them. They are held hours and even days, and their souls are grieved and wounded by hearing little difficulties and trials talked over, each magnifying his own grievances to make them look as serious as possible, for fear the servants of God will think them too small to be noticed. Instead of depending on the Lord's servants to help them out of these trials, they should break down before God and fast and pray until the trials are removed.  {EW 105.3}
[EW 106.1]          Some seem to think that all that God has called messengers into the field for, is to go at their bidding and to carry them in their arms; and that the most important part of their work is to settle the petty trials and difficulties which they have brought upon themselves by injudicious moves, and by giving way to the enemy, and indulging an unyielding, faultfinding spirit toward those around them. But where are the hungry sheep at this time? Starving for the bread of life. Those who know the truth and have been established in it, but obey it not--if they did, they would be saved many of these trials--are holding the messengers, and the very object for which God has called them into the field is not accomplished. The servants of God are grieved and their courage taken away by such things in the church, when all should strive not to add a feather's weight to their burden, but by cheering words and the prayer of faith, should help them. How much more free would they be if all who profess the truth would look about them and try to help others, instead of claiming so much help themselves. As it is, when the servants of God enter dark places, where the truth has not yet been proclaimed, they carry a wounded spirit caused by the needless trials of their brethren.                                                                              107  In addition to all this, they have to meet the unbelief and prejudice of opposers and be trampled upon by some.  {EW 106.1}
[EW 107.1]          How much easier it would be to affect the heart and how much more would God be glorified if His servants were free from discouragement and trial, that they might with a free spirit present the truth in its beauty. Those who have been guilty of requiring so much labor of God's servants and burdening them with trials which belong to themselves to settle, will have to give account to God for all the time and means that have been spent to gratify themselves, thereby satisfying the enemy. They should be in a situation to help their brethren. They should never defer their trials and difficulties to burden a whole meeting, or wait until some of the messengers come to settle them; but they should get right before God themselves, have their trials all out of the way, and be prepared when laborers come to hold up their hands instead of weakening them.                                                    -    {EW 107.1}
[EW 107.2]       Hope of the Church  ［FROM THE REVIEW OF JUNE 10, 1852.］           As I have of late looked around to find the humble followers of the meek and lowly Jesus, my mind has been much exercised. Many who profess to be looking for the speedy coming of Christ are becoming conformed to this world and seek more earnestly the applause of those around them than the approbation of God. They are cold and formal, like the nominal churches from which they but a short time since separated. The words addressed to the Laodicean church describe their present condition perfectly. (See Revelation 3:14-20.) They are "neither cold nor hot," but                                                                              108  "lukewarm". And unless they heed the counsel of the "faithful and true Witness," and zealously repent and obtain "gold tried in the fire," "white raiment," and "eye-salve," He will spew them out of His mouth.  {EW 107.2}
[EW 108.1]         The time has come when a large portion of those who once rejoiced and shouted aloud for joy in view of the immediate coming of the Lord, are on the ground of the churches and the world who once derided them for believing that Jesus was coming, and circulated all manner of falsehoods to raise prejudice against them and destroy their influence. Now, if any one longs after the living God, hungering and thirsting for righteousness, and God gives him to feel His power, and satisfies his longing soul by shedding abroad His love in his heart, and if he glorifies God by praising Him, he is, by these professed believers in the soon coming of the Lord, often considered deluded, and charged with being mesmerized or having some wicked spirit.  {EW 108.1}
[EW 108.2]          Many of these professed Christians dress, talk, and act like the world, and the only thing by which they may be known is their profession. Though they profess to be looking for Christ, their conversation is not in heaven, but on worldly things. "What manner of persons" ought those to be "in all holy conversation and godliness," who profess to be "looking for and hasting unto the coming of the day of God." 2 Peter 3:11, 12. "Every man that hath this hope in him purifieth himself, even as He is pure." 1 John 3:3. But it is evident that many who bear the name of Adventist study more to decorate their bodies and to appear well in the eyes of the world than they do to learn from the Word of God how they may be approved of Him.  {EW 108.2}
[EW 108.3]          What if the lovely Jesus, our pattern, should make His appearance among them and the professors of religion generally, as at His first advent? He was born in                                                                              109  a manger. Follow Him through His life and ministry. He was a man of sorrows and acquainted with grief. These professed Christians would be ashamed of the meek and lowly Saviour who wore a plain, seamless coat, and had not where to lay His head. His spotless, self-denying life would condemn them; His holy solemnity would be a painful restraint upon their lightness and vain laughter; His guileless conversation would be a check to their worldly and covetous conversation; His declaring the unvarnished, cutting truth, would manifest their real character, and they would wish to get the meek pattern, the lovely Jesus, out of the way as soon as possible. They would be among the first to try to catch Him in His words, and raise the cry, "Crucify Him! Crucify Him!"  {EW 108.3}
[EW 109.1]          Let us follow Jesus as He so meekly rode into Jerusalem, when "the whole multitude of the disciples began to rejoice and praise God with a loud voice, . . . saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, Master, rebuke Thy disciples. And He answered and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out." A large portion of those who profess to be looking for Christ would be as forward as the Pharisees were to have the disciples silenced, and they would doubtless raise the cry, "Fanaticism! Mesmerism! Mesmerism!" And the disciples, spreading their garments and branches of palm trees in the way, would be thought extravagant and wild. But God will have a people on the earth who will not be so cold and dead but that they can praise and glorify Him. He will receive glory from some people, and if those of His choice, those who keep His commandments, should hold their peace, the very stones would cry out. {EW 109.1}
[EW 110.1]                                                                                  110       Jesus is coming, but not as at His first advent, a babe in Bethlehem; not as He rode into Jerusalem, when the disciples praised God with a loud voice and cried, "Hosanna"; but in the glory of the Father and with all the retinue of holy angels to escort Him on His way to earth. All heaven will be emptied of the angels, while the waiting saints will be looking for Him and gazing into heaven, as were the men of Galilee when He ascended from the Mount of Olivet. Then only those who are holy, those who have followed fully the meek Pattern, will with rapturous joy exclaim as they behold Him, "Lo, this is our God; we have waited for Him, and He will save us." And they will be changed "in a moment, in the twinkling of an eye, at the last trump"--that trump which wakes the sleeping saints, and calls them forth from their dusty beds, clothed with glorious immortality, and shouting, "Victory! Victory over death and the grave!" The changed saints are then caught up together with the angels to meet the Lord in the air, never more to be separated from the object of their love.  {EW 110.1}
[EW 110.2]         With such a prospect as this before us, such a glorious hope, such a redemption that Christ has purchased for us by His own blood, shall we hold our peace? Shall we not praise God even with a loud voice, as did the disciples when Jesus rode into Jerusalem? Is not our prospect far more glorious than was theirs? Who dare then forbid us glorifying God, even with a loud voice, when we have such a hope, big with immortality, and full of glory? We have tasted of the powers of the world to come, and long for more. My whole being cries out after the living God, and I shall not be satisfied until I am filled with all His fullness.                                                           (111)  {EW 110.2}
[EW 111.1]                   Preparation for Christ's             Coming ［FROM THE REVIEW OF FEBRUARY 17, 1853.］            Dear Brethren and Sisters: Do we believe with all the heart that Christ is soon coming and that we are now having the last message of mercy that is ever to be given to a guilty world? Is our example what it should be? Do we, by our lives and holy conversation, show to those around us that we are looking for the glorious appearing of our Lord and Saviour Jesus Christ, who shall change these vile bodies and fashion them like unto His glorious body? I fear that we do not believe and realize these things as we should. Those who believe the important truths that we profess, should act out their faith. There is too much seeking after amusements and things to take the attention in this world; the mind is left to run too much upon dress, and the tongue is engaged too often in light and trifling conversation, which gives the lie to our profession, for our conversation is not in heaven, whence we look for the Saviour.  {EW 111.1}
[EW 111.2]         Angels are watching over and guarding us; we often grieve these angels by indulging in trifling conversation, jesting, and joking, and also by sinking down into a careless, stupid state. Although we may now and then make an effort for the victory and obtain it, yet if we do not keep it, but sink down into the same careless, indifferent state, unable to endure temptations and resist the enemy, we do not endure the trial of our faith that is more precious than gold. We are not suffering for Christ's sake, and glorying in tribulation.  {EW 111.2}
[EW 111.3]          There is a great lack of Christian fortitude and serving God from principle. We should not seek to                                                                              112  please and gratify self, but to honor and glorify God, and in all we do and say to have an eye single to His glory. If we would let our hearts be impressed with the following important words, and ever bear them in mind, we should not so easily fall into temptation and our words would be few and well chosen: "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." "Every idle word that men shall speak, they shall give account thereof in the day of judgment." "Thou God seest me."  {EW 111.3}
[EW 112.1]          We could not think of these important words, and call to mind the sufferings of Jesus that we poor sinners might receive pardon and be redeemed unto God by His most precious blood, without feeling a holy restraint upon us and an earnest desire to suffer for Him who suffered and endured so much for us. If we dwell on these things, dear self, with its dignity, will be humbled, and its place will be occupied by a childlike simplicity which will bear reproof from others and will not be easily provoked. A self-willed spirit will not then come in to rule the soul.  {EW 112.1}
[EW 112.2]          The true Christian's joys and consolation must and will be in heaven. The longing souls of those who have tasted of the powers of the world to come and have feasted on heavenly joys, will not be satisfied with things of earth. Such will find enough to do in their leisure moments. Their souls will be drawn out after God. Where the treasure is, there will the heart be, holding sweet communion with the God they love and worship. Their amusement will be in contemplating their treasure--the Holy City, the earth made new, their eternal home. And while they dwell upon those things which are lofty, pure, and holy, heaven will be brought near, and they will feel the power of the Holy                                                                              113  Spirit, and this will tend to wean them more and more from the world and cause their consolation and chief joy to be in the things of heaven, their sweet home. The power of attraction to God and heaven will then be so great that nothing can draw their minds from the great object of securing the soul's salvation and honoring and glorifying God.  {EW 112.2}
[EW 113.1]          As I realize how much has been done for us to keep us right, I am led to exclaim, Oh, what love, what wondrous love, hath the Son of God for us poor sinners! Should we be stupid and careless while everything is being done for our salvation that can be done? All heaven is interested for us. We should be alive and awake to honor, glorify, and adore the high and lofty One. Our hearts should flow out in love and gratitude to Him who has been so full of love and compassion to us. With our lives we should honor Him, and with pure and holy conversation show that we are born from above, that this world is not our home, but that we are pilgrims and strangers here, traveling to a better country.  {EW 113.1}
[EW 113.2]          Many who profess the name of Christ and claim to be looking for His speedy coming, know not what it is to suffer for Christ's sake. Their hearts are not subdued by grace, and they are not dead to self, as is often shown in various ways. At the same time they are talking of having trials. But the principal cause of their trials is an unsubdued heart, which makes self so sensitive that it is often crossed. If such could realize what it is to be a humble follower of Christ, a true Christian, they would begin to work in good earnest and begin right. They would first die to self, then be instant in prayer, and check every passion of the heart. Give up your self-confidence and self-sufficiency, brethren, and follow the meek Pattern. Ever keep Jesus in your mind that He is your example and you must                                                                              114  tread in His footsteps. Look unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame. He endured the contradiction of sinners against Himself. He for our sins was once the meek, slain lamb, wounded, bruised, smitten, and afflicted.  {EW 113.2}
[EW 114.1]             Let us, then, cheerfully suffer something for Jesus' sake, crucify self daily, and be partakers of Christ's sufferings here, that we may be made partakers with Him of His glory, and be crowned with glory, honor, immortality, and eternal life.                                                    -    {EW 114.1}
[EW 114.2]                Faithfulness in Social Meeting          The Lord has shown me that great interest should be taken by Sabbathkeepers to keep up their meetings and make them interesting. There is great necessity of more interest and energy being manifested in this direction. All should have something to say for the Lord, for by so doing they will be blest. A book of remembrance is written of those who do not forsake the assembling of themselves together, but speak often one to another. The remnant are to overcome by the blood of the Lamb and the word of their testimony. Some expect to overcome alone by the blood of the Lamb, without making any special effort of their own. I saw that God has been merciful in giving us the power of speech. He has given us a tongue, and we are accountable to Him for its use. We should glorify God with our mouth, speaking in honor of the truth and of His unbounded mercy, and overcome by the word of our testimony through the blood of the Lamb.                                                                              115   {EW 114.2}
[EW 115.1]          We should not come together to remain silent; those only are remembered of the Lord who assemble to speak of His honor and glory and tell of His power; upon such the blessing of God will rest, and they will be refreshed. If all moved as they should, no precious time would run to waste, and no reproofs would be needed for long prayers and exhortations; all the time would be occupied by short, pointed testimonies and prayers. Ask, believe, and receive. There is too much mocking the Lord, too much praying that is no praying and that wearies angels and displeases God, too many vain, unmeaning petitions. First we should feel needy, and then ask God for the very things we need, believing that He gives them to us, even while we ask; and then our faith will grow, all will be edified, the weak will be strengthened, and the discouraged and desponding made to look up and believe that God is a rewarder of all those who diligently seek Him.  {EW 115.1}
[EW 115.2]          Some hold back in meeting because they have nothing new to say and must repeat the same story if they speak. I saw that pride was at the bottom of this, that God and angels witnessed the testimonies of the saints and were well pleased and glorified by their being repeated weekly. The Lord loves simplicity and humility, but He is displeased and angels are grieved when professed heirs of God and joint heirs with Jesus suffer precious time to run to waste in their meetings.  {EW 115.2}
[EW 115.3]          If the brethren and sisters were in the place they should be, they would not be at a loss to find something to say in honor of Jesus, who hung upon Calvary's cross for their sins. If they would cherish more of a realizing sense of the condescension of God in giving His only beloved Son to die a sacrifice for our sins and transgressions, and of the sufferings and anguish of Jesus to make a way of escape for guilty man, that he might receive pardon and live, they would                                                                              116  be more ready to extol and magnify Jesus. They could not hold their peace, but with thankfulness and gratitude would talk of His glory and tell of His power. And blessings from God would rest upon them by so doing. Even if the same story were repeated, God would be glorified. The angel showed me those who ceased not day nor night to cry, "Holy, Holy, Lord God Almighty." "Continued repetition," said the angel, "yet God is glorified by it." Although we may tell the same story over and over, it honors God, and shows that we are not unmindful of His goodness and mercies to us.  {EW 115.3}
[EW 116.1]          I saw that the nominal churches have fallen; that coldness and death reign in their midst. If they would follow the Word of God, it would humble them. But they get above the work of the Lord. It is too humiliating for them to repeat the same simple story of God's goodness when they meet together, and they study to get something new, something great, and to have their words exact to the ear and pleasing to man, and God's Spirit leaves them. When we follow the humble Bible way, we shall have the movings of the Spirit of God. All will be in sweet harmony if we follow the humble channel of truth, depending wholly upon God, and there will be no danger of being affected by the evil angels. It is when souls get above the Spirit of God, moving in their own strength, that the angels cease watching over them, and they are left to the buffetings of Satan.  {EW 116.1}
[EW 116.2]          Duties are laid down in God's Word, the performance of which will keep the people of God humble and separate from the world, and from backsliding, like the nominal churches. The washing of feet and partaking of the Lord's supper should be more frequently practiced. Jesus set us the example, and told us to do as He had done. I saw that His example should be                                                                              117  as exactly followed as possible; yet brethren and sisters have not always moved as judiciously as they should in washing feet, and confusion has been caused. It should be introduced into new places with carefulness and wisdom, especially where the people are not informed relative to the example and teachings of our Lord on this point, and where they have prejudice against it. Many honest souls, through the influence of former teachers in whom they had confidence, are much prejudiced against this plain duty, and the subject should be introduced to them in a proper time and manner.  {EW 116.2}
[EW 117.1]          There is no example given in the Word for brethren to wash sisters' feet; ［SEE APPENDIX.］ but there is an example for sisters to wash the feet of brethren. Mary washed the feet of Jesus with her tears, and wiped them with the hair of her head. (See also 1 Timothy 5:10.) I saw that the Lord had moved upon sisters to wash the feet of brethren and that it was according to gospel order. All should move understandingly and not make the washing of feet a tedious ceremony.  {EW 117.1}
[EW 117.2]         The holy salutation mentioned in the gospel of Jesus Christ by the apostle Paul should ever be considered in its true character. It is a holy kiss. ［SEE APPENDIX.］ It should be regarded as a sign of fellowship to Christian friends when parting, and when meeting again after a separation of weeks or months. In 1 Thessalonians 5:26 Paul says: "Greet all the brethren with an holy kiss." In the same chapter he says: "Abstain from all appearance of evil." There can be no appearance of evil when the holy kiss is given at a proper time and place.  {EW 117.2}
[EW 117.3]         I saw that the strong hand of the enemy is set against the work of God, and the help and strength of everyone who loves the cause of truth should be enlisted; great interest should be manifested by them to uphold the hands of those who advocate the truth,                                                                              118  that by steady watchcare they may shut out the enemy. All should stand as one, united in the work. Every energy of the soul should be awake, for what is done must be done quickly.  {EW 117.3}
[EW 118.1]          I then saw the third angel. Said my accompanying angel, "Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention."                                                    -    {EW 118.1}
[EW 118.2]                     To the Inexperienced          Some, I saw, have not a realizing sense of the importance of the truth or of its effect, and moving from the impulse of the moment or from excitement, often follow their feelings and disregard church order. Such seem to think that religion consists chiefly in making a noise. ［SEE APPENDIX.］ Some who have but just received the truth of the third angel's message are ready to reprove and teach those who have been established in the truth for years, and who have suffered for its sake and felt its sanctifying power. Those who are so puffed up by the enemy will have to feel the sanctifying influence of the truth and obtain a realizing sense of how it found them--"wretched, and miserable, and poor, and blind, and naked." When the truth begins to purify them and purge away their dross and tin, as it surely will when it is received in the love of it, the one who has this great work done for him will not feel that he is rich and increased in goods and has need of nothing.  {EW 118.2}
[EW 118.3]         Those who profess the truth and think they know it all before they have learned its first principles, and who are forward to take the place of teachers and reprove those who for years have stood stiffly for the                                                                              119  truth, plainly show that they have no understanding of the truth, and know none of its effects; for if they knew any of the sanctifying power, they should yield the peaceable fruits of righteousness and be humbled under its sweet, powerful influence. They would bear fruit to the glory of God, and understand what the truth has done for them, and esteem others better than themselves.  {EW 118.3}
[EW 119.1]          I saw that the remnant were not prepared for what is coming upon the earth. Stupidity, like lethargy, seemed to hang upon the minds of most of those who profess to believe that we are having the last message. My accompanying angel cried out with awful solemnity, "Get ready! get ready! get ready! for the fierce anger of the Lord is soon to come. His wrath is to be poured out, unmixed with mercy, and ye are not ready. Rend the heart, and not the garment. A great work must be done for the remnant. Many of them are dwelling upon little trials." Said the angel, "Legions of evil angels are around you, and are trying to press in their awful darkness, that ye may be ensnared and taken. Ye suffer your minds to be diverted too readily from the work of preparation and the all-important truths for these last days. And ye dwell upon little trials and go into minute particulars of little difficulties to explain them to the satisfaction of this one or that." Conversation has been protracted for hours between the parties concerned, and not only has their time been wasted, but the servants of God are held to listen to them, when the hearts of both parties are unsubdued by grace. If pride and selfishness were laid aside, five minutes would remove most difficulties. Angels have been grieved and God displeased by the hours which have been spent in justifying self. I saw that God will not bow down and listen to long justifications, and He does not want His servants to do so, and                                                                              120  thus precious time be wasted that should be spent in showing transgressors the error of their ways and pulling souls out of the fire.  {EW 119.1}
[EW 120.1]          I saw that God's people are on the enchanted ground, and that some have lost nearly all sense of the shortness of time and the worth of the soul. Pride has crept in among Sabbathkeepers-pride of dress and appearance. Said the angel, "Sabbathkeepers will have to die to self, die to pride and love of approbation."  {EW 120.1}
[EW 120.2]          Truth, saving truth, must be given to the starving people who are in darkness. I saw that many prayed for God to humble them; but if God should answer their prayers, it would be by terrible things in righteousness. It was their duty to humble themselves. I saw that if self-exaltation was suffered to come in, it would surely lead souls astray, and if not overcome would prove their ruin. When one begins to get lifted up in his own eyes and thinks he can do something, the Spirit of God is withdrawn, and he goes on in his own strength until he is overthrown. I saw that one saint, if he were right, could move the arm of God; but a multitude together, if they were wrong, would be weak and could effect nothing.  {EW 120.2}
[EW 120.3]          Many have unsubdued, unhumbled hearts, and think more of their own little grievances and trials than of the souls of sinners. If they had the glory of God in view, they would feel for perishing souls around them; and as they realized their perilous situation, would take hold with energy, exercising faith in God, and hold up the hands of His servants, that they might boldly, yet in love, declare the truth and warn souls to lay hold upon it before the sweet voice of mercy should die away. Said the angel, "Those who profess His name are not ready." I saw that the seven last plagues were coming upon the shelterless heads of the wicked; and then those who have stood in their way                                                                              121  will hear the bitter reproaches of sinners, and their hearts will faint within them.  {EW 120.3}
[EW 121.1]          Said the angel. "Ye have been picking at straws--dwelling upon little trials--and sinners must be lost as a consequence." God is willing to work for us in our meetings, and it is His pleasure to work. But Satan says, "I will hinder the work." His agents say, "Amen." Professed believers in the truth dwell upon their petty trials and difficulties which Satan has magnified before them. Time is wasted that can never be recalled. The enemies of the truth have seen our weakness, God has been grieved, Christ wounded. Satan's object is accomplished, his plans have succeeded, and he triumphs.                                                    -    {EW 121.1}
[EW 121.2]                         Self-Denial          I saw that there was danger of the saints making too great preparations for conferences; that some were cumbered with too much serving; that the appetite must be denied. There is danger of some attending the meetings for the loaves and fishes. I saw that all those who are indulging self by using the filthy weed tobacco, should lay it aside and put their means to a better use. Those make a sacrifice who deprive themselves of some gratification and take the means they formerly used to gratify the appetite and put it into the treasury of the Lord. Like the widow's two mites, such gifts will be noticed of God. The amount may be small; but if all will do this, it will tell in the treasury. If all would study to be more economical in their articles of dress, depriving themselves of some things which are not actually necessary and should lay aside such useless and injurious things as                                                                              122  tea and coffee, giving to the cause what these cost, they would receive more blessings here and a reward in heaven. Many think that because God has given them the means, they may live almost above want, can have rich food, and clothe themselves abundantly, and that it is no virtue to deny themselves when they have enough. Such do not sacrifice. If they would live a little poorer and give to the cause of God to help forward the truth, it would be a sacrifice on their part, and when God rewards every man according to his works, it would be remembered by Him.                                                    -    {EW 121.2}
[EW 122.1]                          Irreverence          I saw that God's holy name should be used with reverence and awe. The words God Almighty are coupled together and used by some in prayer in a careless, thoughtless manner, which is displeasing to Him. Such have no realizing sense of God or the truth, or they would not speak so irreverently of the great and dreadful God, who is soon to judge them in the last day. Said the angel, "Couple them not together; for fearful is His name." Those who realize the greatness and majesty of God, will take His name on their lips with holy awe. He dwelleth in light unapproachable; no man can see Him and live. I saw that these things will have to be understood and corrected before the church can prosper.                                                       (123)  {EW 122.1}
[EW 123.1]                      False Shepherds          I have been shown that the false shepherds were drunk, but not with wine; they stagger, but not with strong drink. The truth of God is sealed up to them; they cannot read it. When they are interrogated as to what the seventh-day Sabbath is, whether or not it is the true Sabbath of the Bible, they lead the mind to fables. I saw that these prophets were like the foxes of the desert. They have not gone up into the gaps, they have not made up the hedge that the people of God may stand in the battle in the day of the Lord. When the minds of any get stirred up, and they begin to inquire of these false shepherds about the truth, they take the easiest and best manner to effect their object and quiet the minds of the inquiring ones, even changing their own position to do it. Light has shone on many of these shepherds, but they would not acknowledge it and have changed their position a number of times to evade the truth and get away from the conclusions that they must come to if they continued in their former position. The power of truth tore up their foundation, but instead of yielding to it they would get up another platform that they were not satisfied with themselves.  {EW 123.1}
[EW 123.2]          I saw that many of these shepherds had denied the past teachings of God; they had denied and rejected the glorious truths which they once zealously advocated and had covered themselves with mesmerism and all kinds of delusions. I saw that they were drunken with error and were leading on their flock to death. Many of the opposers of God's truth devise mischief in their heads upon their beds, and in the day they carry out their wicked devices to put down the truth and to                                                                              124  get something new to interest the people and divert their minds from the precious, all-important truth.  {EW 123.2}
[EW 124.1]          I saw that the priests who are leading on their flock to death are soon to be arrested in their dreadful career. The plagues of God are coming, but it will not be sufficient for the false shepherds to be tormented with one or two of these plagues. God's hand at that time will be stretched out still in wrath and justice and will not be brought to Himself again until His purposes are fully accomplished, and the hireling priests are led to worship at the feet of the saints, and to acknowledge that God has loved them because they held fast the truth and kept God's commandments, and until all the unrighteous ones are destroyed from the earth.  {EW 124.1}
[EW 124.2]          The different parties of professed Advent believers have each a little truth, but God has given all these truths to His children who are being prepared for the day of God. He has also given them truths that none of these parties know, neither will they understand. Things which are sealed up to them, the Lord has opened to those who will see and are ready to understand. If God has any new light to communicate, He will let His chosen and beloved understand it, without their going to have their minds enlightened by hearing those who are in darkness and error.  {EW 124.2}
[EW 124.3]          I was shown the necessity of those who believe that we are having the last message of mercy, being separate from those who are daily imbibing new errors. I saw that neither young nor old should attend their meetings; for it is wrong to thus encourage them while they teach error that is a deadly poison to the soul and teach for doctrines the commandments of men. The influence of such gatherings is not good. If God has delivered us from such darkness and error, we should stand fast in the liberty wherewith He has set us free                                                                              125  and rejoice in the truth. God is displeased with us when we go to listen to error, without being obliged to go; for unless He sends us to those meetings where error is forced home to the people by the power of the will, He will not keep us. The angels cease their watchful care over us, and we are left to the buffetings of the enemy, to be darkened and weakened by him and the power of his evil angels; and the light around us becomes contaminated with the darkness.  {EW 124.3}
[EW 125.1]          I saw that we have no time to throw away in listening to fables. Our minds should not be thus diverted, but should be occupied with the present truth, and seeking wisdom that we may obtain a more thorough knowledge of our position, that with meekness we may be able to give a reason of our hope from the Scriptures. While false doctrines and dangerous errors are pressed upon the mind, it cannot be dwelling upon the truth which is to fit and prepare the house of Israel to stand in the day of the Lord.                                                    -    {EW 125.1}
[EW 125.2]                       God's Gift to Man          I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God's command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the                                                                              126  transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.  {EW 125.2}
[EW 126.1]          Sorrow filled heaven as it was realized that man was lost and that the world which God had created was to be filled with mortals doomed to misery, sickness, and death, and that there was no way of escape for the offender. The whole family of Adam must die. I then saw the lovely Jesus and beheld an expression of sympathy and sorrow upon His countenance. Soon I saw Him approach the exceeding bright light which enshrouded the Father. Said my accompanying angel, "He is in close converse with His Father." The anxiety of the angels seemed to be intense while Jesus was communing with His Father. Three times He was shut in by the glorious light about the Father, and the third time He came from the Father we could see His person. His countenance was calm, free from all perplexity and trouble, and shone with a loveliness which words cannot describe. He then made known to the angelic choir that a way of escape had been made for lost man; that He had been pleading with His Father, and had obtained permission to give His own life as a ransom for the race, to bear their sins, and take the sentence of death upon Himself, thus opening a way whereby they might, through the merits of His blood, find pardon for past transgressions, and by obedience be brought back to the garden from which they were driven. Then they could again have access to the glorious, immortal fruit of the tree of life to which they had now forfeited all right.  {EW 126.1}
[EW 126.2]          Then joy, inexpressible joy, filled heaven, and the heavenly choir sang a song of praise and adoration. They touched their harps and sang a note higher than they had done before, because of the great mercy and                                                                              127  condescension of God in yielding up His dearly Beloved to die for a race of rebels. Then praise and adoration was poured forth for the self-denial and sacrifice of Jesus, in consenting to leave the bosom of His Father, and choosing a life of suffering and anguish, and an ignominious death, that He might give life to others.  {EW 126.2}
[EW 127.1]          Said the angel, "Think ye that the Father yielded up His dearly beloved Son without a struggle? No, no." It was even a struggle with the God of heaven, whether to let guilty man perish, or to give His darling Son to die for them. Angels were so interested for man's salvation that there could be found among them those who would yield their glory and give their life for perishing man. "But," said my accompanying angel, "that would avail nothing." The transgression was so great that an angel's life would not pay the debt. Nothing but the death and intercession of God's Son would pay the debt and save lost man from hopeless sorrow and misery.  {EW 127.1}
[EW 127.2]          But the work which was assigned the angels was to ascend and descend with strengthening balm from glory to soothe the Son of God in His life of suffering. They administered unto Jesus. Also, their work was to guard and keep the subjects of grace from the evil angels and from the darkness which was constantly thrown around them by Satan. I saw that it was impossible for God to change His law in order to save lost, perishing man; therefore He suffered His darling Son to die for man's transgressions.  {EW 127.2}
[EW 133.1]           Spiritual Gifts, Vol. 1      INTRODUCTION         THE GIFT OF PROPHECY WAS MANIFESTED IN THE CHURCH DURING THE JEWISH DISPENSATION. IF IT DISAPPEARED FOR A FEW CENTURIES, ON ACCOUNT OF THE CORRUPT STATE OF THE CHURCH TOWARD THE CLOSE OF THAT DISPENSATION, IT REAPPEARED AT ITS CLOSE TO USHER IN THE MESSIAH. ZACHARIAS, THE FATHER OF JOHN THE BAPTIST, "WAS FILLED WITH THE HOLY GHOST, AND PROPHESIED." SIMEON, A JUST AND DEVOUT MAN WHO WAS "WAITING FOR THE CONSOLATION OF ISRAEL," CAME BY THE SPIRIT INTO THE TEMPLE, AND PROPHESIED OF JESUS AS "A LIGHT TO LIGHTEN THE GENTILES, AND THE GLORY OF THY PEOPLE ISRAEL"; AND ANNA, A PROPHETESS, "SPAKE OF HIM TO ALL THEM THAT LOOKED FOR REDEMPTION IN JERUSALEM." AND THERE WAS NO GREATER PROPHET THAN JOHN THE BAPTIST, WHO WAS CHOSEN OF GOD TO INTRODUCE TO ISRAEL "THE LAMB OF GOD, WHICH TAKETH AWAY THE SIN OF THE WORLD."  {EW 133.1}
[EW 133.2]         THE CHRISTIAN AGE COMMENCED WITH THE OUTPOURING OF THE SPIRIT, AND A GREAT VARIETY OF SPIRITUAL GIFTS WAS MANIFESTED AMONG THE BELIEVERS. THESE WERE SO ABUNDANT THAT PAUL COULD SAY TO THE CORINTHIAN CHURCH, "THE MANIFESTATION OF THE SPIRIT IS GIVEN TO EVERY MAN TO PROFIT WITHAL"--TO EVERY MAN IN THE CHURCH, NOT TO EVERY MAN IN THE WORLD, AS MANY HAVE APPLIED IT.  {EW 133.2}
[EW 133.3]         SINCE THE GREAT APOSTASY, THESE GIFTS HAVE RARELY BEEN MANIFESTED; AND THIS IS PROBABLY THE REASON WHY PROFESSED CHRISTIANS GENERALLY BELIEVE THAT THEY WERE LIMITED TO THE PERIOD OF THE PRIMITIVE CHURCH. BUT IS IT NOT ON ACCOUNT OF THE ERRORS AND UNBELIEF OF THE CHURCH THAT THE GIFTS HAVE CEASED? AND WHEN THE PEOPLE OF GOD SHALL ATTAIN TO PRIMITIVE FAITH AND PRACTICE, AS THEY CERTAINLY WILL BY THE PROCLAMATION OF THE COMMANDMENTS OF GOD AND THE FAITH OF JESUS, WILL NOT "THE LATTER RAIN" AGAIN DEVELOP THE GIFTS? REASONING FROM ANALOGY WE SHOULD EXPECT IT. NOTWITHSTANDING THE                                                                              134  APOSTASIES OF THE JEWISH AGE, IT OPENED AND CLOSED WITH SPECIAL MANIFESTATIONS OF THE SPIRIT OF GOD. AND IT IS UNREASONABLE TO SUPPOSE THAT THE CHRISTIAN AGE--THE LIGHT OF WHICH, COMPARED WITH THE FORMER DISPENSATION, IS AS THE LIGHT OF THE SUN COMPARED WITH THE FEEBLE RAYS OF THE MOON--SHOULD COMMENCE IN GLORY AND CLOSE IN OBSCURITY. AND SINCE A SPECIAL WORK OF THE SPIRIT WAS NECESSARY TO PREPARE A PEOPLE FOR THE FIRST ADVENT OF CHRIST, HOW MUCH MORE SO FOR THE SECOND; ESPECIALLY SINCE THE LAST DAYS WERE TO BE PERILOUS BEYOND ALL PRECEDENT, AND FALSE PROPHETS WERE TO HAVE POWER TO SHOW GREAT SIGNS AND WONDERS, INSOMUCH THAT, IF IT WERE POSSIBLE, THEY SHOULD DECEIVE THE VERY ELECT. BUT TO THE SCRIPTURES OF TRUTH:  {EW 133.3}
[EW 134.1]         "AND HE SAID UNTO THEM, GO YE INTO ALL THE WORLD, AND PREACH THE GOSPEL TO EVERY CREATURE. HE THAT BELIEVETH AND IS BAPTIZED SHALL BE SAVED; BUT HE THAT BELIEVETH NOT SHALL BE DAMNED. AND THESE SIGNS SHALL FOLLOW THEM THAT BELIEVE: IN MY NAME SHALL THEY CAST OUT DEVILS; THEY SHALL SPEAK WITH NEW TONGUES; THEY SHALL TAKE UP SERPENTS; AND IF THEY DRINK ANY DEADLY THING, IT SHALL NOT HURT THEM; THEY SHALL LAY HANDS ON THE SICK, AND THEY SHALL RECOVER." MARK 16:15-18.  {EW 134.1}
[EW 134.2]         CAMPBELL'S TRANSLATION SAYS, "THESE MIRACULOUS POWERS SHALL ATTEND THE BELIEVERS." THE GIFTS WERE NOT CONFINED TO THE APOSTLES, BUT EXTENDED TO THE BELIEVERS. WHO WILL HAVE THEM? THOSE THAT BELIEVE. HOW LONG? THERE IS NO LIMITATION; THE PROMISE RUNS PARALLEL WITH THE GREAT COMMISSION TO PREACH THE GOSPEL AND REACHES THE LAST BELIEVER.  {EW 134.2}
[EW 134.3]         BUT IT IS OBJECTED THAT THIS AID WAS PROMISED ONLY TO THE APOSTLES AND TO THOSE WHO BELIEVED THROUGH THEIR PREACHING; THAT THEY FULFILLED THE COMMISSION, ESTABLISHED THE GOSPEL, AND THAT THE GIFTS CEASED WITH THAT GENERATION. LET US SEE IF THE GREAT COMMISSION ENDED WITH THAT GENERATION. MATTHEW 28:19, 20. "GO YE THEREFORE,                                                                              135  AND TEACH ALL NATIONS, BAPTIZING THEM IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST: TEACHING THEM TO OBSERVE ALL THINGS WHATSOEVER I HAVE COMMANDED YOU: AND, LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD."  {EW 134.3}
[EW 135.1]         THAT THE PREACHING OF THE GOSPEL UNDER THIS COMMISSION DID NOT END WITH THE PRIMITIVE CHURCH IS EVIDENT FROM THE PROMISE, "I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD." HE DOES NOT SAY, I AM WITH YOU, APOSTLES, EVERYWHERE, EVEN TO THE ENDS OF THE EARTH; BUT I AM WITH YOU ALWAYS, TO THE END OF THE WORLD, OR AGE. IT WILL NOT DO TO SAY THAT THE JEWISH AGE IS MEANT, FOR THAT HAD ALREADY ENDED AT THE CROSS. I CONCLUDE, THEN, THAT THE PREACHING AND THE BELIEF OF THE PRIMITIVE GOSPEL WILL ALWAYS BE ATTENDED WITH THE SAME SPIRITUAL AID. THE APOSTLES' COMMISSION BELONGED TO THE CHRISTIAN AGE, AND EMBRACED THE WHOLE OF IT. CONSEQUENTLY THE GIFTS WERE LOST ONLY THROUGH APOSTASY, AND WILL BE REVIVED WITH THE REVIVAL OF PRIMITIVE FAITH AND PRACTICE.  {EW 135.1}
[EW 135.2]         IN 1 CORINTHIANS 12:28, WE ARE INFORMED THAT GOD HATH SET, PLACED, OR FIXED, CERTAIN SPIRITUAL GIFTS IN THE CHURCH. IN THE ABSENCE OF ANY SCRIPTURAL PROOF THAT HE HAS REMOVED OR ABOLISHED THEM, WE MUST CONCLUDE THAT THEY WERE INTENDED TO REMAIN. WHERE IS THE PROOF THEN THAT THEY ARE ABOLISHED? IN THE SAME CHAPTER WHERE THE JEWISH SABBATH IS ABOLISHED, AND THE CHRISTIAN SABBATH INSTITUTED--A CHAPTER IN THE ACTS OF THE MYSTERY OF INIQUITY AND THE MAN OF SIN. BUT THE OBJECTOR CLAIMS BIBLE PROOF THAT GIFTS WERE TO CEASE, CONTAINED IN THE FOLLOWING TEXT: "CHARITY NEVER FAILETH: BUT WHETHER THERE BE PROPHECIES, THEY SHALL FAIL; WHETHER THERE BE TONGUES, THEY SHALL CEASE; WHETHER THERE BE KNOWLEDGE, IT SHALL VANISH AWAY. FOR WE KNOW IN PART, AND WE PROPHESY IN PART. BUT WHEN THAT WHICH IS PERFECT IS COME, THEN THAT WHICH IS IN PART                                                                               136  SHALL BE DONE AWAY. WHEN I WAS A CHILD, I SPAKE AS A CHILD, I UNDERSTOOD AS A CHILD, I THOUGHT AS A CHILD: BUT WHEN I BECAME A MAN, I PUT AWAY CHILDISH THINGS. FOR NOW WE SEE THROUGH A GLASS, DARKLY; BUT THEN FACE TO FACE: NOW I KNOW IN PART; BUT THEN SHALL I KNOW EVEN AS ALSO I AM KNOWN. AND NOW ABIDETH FAITH, HOPE, CHARITY." 1 CORINTHIANS 13:8-13.  {EW 135.2}
[EW 136.1]         THIS TEXT DOES FORETELL THE CESSATION OF SPIRITUAL GIFTS, ALSO OF FAITH AND HOPE. BUT WHEN WERE THEY TO CEASE? WE STILL LOOK FORWARD TO THE TIME WHEN--            "HOPE SHALL CHANGE TO GLAD FRUITION,        FAITH TO SIGHT, AND PRAYER TO PRAISE."  {EW 136.1}
[EW 136.2]         THEY ARE TO CEASE WHEN THAT WHICH IS PERFECT IS COME, WHEN WE SHALL NO LONGER SEE THROUGH A GLASS DARKLY, BUT FACE TO FACE. THE PERFECT DAY, WHEN THE JUST ARE MADE PERFECT AND SEE AS THEY ARE SEEN, IS YET IN THE FUTURE. IT IS TRUE THAT THE MAN OF SIN, WHEN ARRIVED AT MANHOOD, HAD PUT AWAY SUCH "CHILDISH THINGS" AS PROPHECIES, TONGUES, AND KNOWLEDGE, AND ALSO THE FAITH, HOPE, AND CHARITY OF THE PRIMITIVE CHRISTIANS. BUT THERE IS NOTHING IN THE TEXT TO SHOW THAT GOD DESIGNED TO TAKE AWAY THE GIFTS WHICH HE HAD SET IN THE CHURCH, TILL THE CONSUMMATION OF HER FAITH AND HOPE, TILL THE SURPASSING GLORY OF THE IMMORTAL STATE SHOULD ECLIPSE THE MOST BRILLIANT DISPLAYS OF SPIRITUAL POWER AND KNOWLEDGE EVER MANIFESTED IN THIS MORTAL STATE.  {EW 136.2}
[EW 136.3]         THE OBJECTION FOUNDED UPON 2 TIMOTHY 3:16, WHICH SOME HAVE GRAVELY PRESENTED, DESERVES NO MORE THAN A PASSING REMARK. IF PAUL, IN SAYING THAT THE SCRIPTURES ARE TO MAKE THE MAN OF GOD PERFECT, THOROUGHLY FURNISHED UNTO ALL GOOD WORKS, MEANT THAT NOTHING MORE SHOULD BE WRITTEN BY INSPIRATION, WHY WAS HE AT THAT MOMENT ADDING TO THOSE SCRIPTURES? AT LEAST WHY DID HE NOT DROP THE PEN AS SOON AS THAT SENTENCE WAS WRITTEN? AND WHY DID JOHN, THIRTY YEARS AFTERWARD, WRITE THE BOOK OF REVELATION? THIS BOOK CONTAINS ANOTHER TEXT                                                                              137  WHICH IS QUOTED TO PROVE THE ABOLITION OF SPIRITUAL GIFTS.  {EW 136.3}
[EW 137.1]         "FOR I TESTIFY UNTO EVERY MAN THAT HEARETH THE WORDS OF THE PROPHECY OF THIS BOOK, IF ANY MAN SHALL ADD UNTO THESE THINGS, GOD SHALL ADD UNTO HIM THE PLAGUES THAT ARE WRITTEN IN THIS BOOK: AND IF ANY MAN SHALL TAKE AWAY FROM THE WORDS OF THE BOOK OF THIS PROPHECY, GOD SHALL TAKE AWAY HIS PART OUT OF THE BOOK OF LIFE, AND OUT OF THE HOLY CITY, AND FROM THE THINGS WHICH ARE WRITTEN IN THIS BOOK." REVELATION 22:18, 19.  {EW 137.1}
[EW 137.2]         FROM THIS TEXT IT IS CLAIMED THAT GOD, WHO AT SUNDRY TIMES AND IN DIVERS MANNERS SPAKE IN TIME PAST TO THE FATHERS BY THE PROPHETS, AND, IN THE COMMENCEMENT OF THE GOSPEL DAY, BY JESUS AND HIS APOSTLES, HAS HEREBY SOLEMNLY PROMISED NEVER TO COMMUNICATE ANYTHING MORE TO MAN IN THAT WAY. THEREFORE ALL PROPHESYING AFTER THIS DATE MUST BE FALSE. THIS, IT IS SAID, CLOSES THE CANON OF INSPIRATION. IF SO, WHY DID JOHN WRITE HIS GOSPEL AFTER HIS RETURN FROM PATMOS TO EPHESUS? IN DOING SO DID HE ADD TO THE WORDS OF THE PROPHECY OF THAT BOOK WRITTEN IN THE ISLE OF PATMOS? IT IS EVIDENT, FROM THE TEXT, THAT THE CAUTION AGAINST ADDING TO, OR TAKING FROM, REFERS NOT TO THE BIBLE AS WE HAVE THE VOLUME COMPILED, BUT TO THE SEPARATE BOOK OF REVELATION, AS IT CAME FROM THE HAND OF THE APOSTLE. YET NO MAN HAS A RIGHT TO ADD TO, OR SUBTRACT FROM, ANY OTHER BOOK WRITTEN BY INSPIRATION OF GOD. DID JOHN, IN WRITING THE BOOK OF REVELATION, ADD ANYTHING TO THE BOOK OF DANIEL'S PROPHECY? NOT AT ALL. A PROPHET HAS NO RIGHT TO ALTER THE WORD OF GOD. BUT THE VISIONS OF JOHN CORROBORATE THOSE OF DANIEL AND GIVE MUCH ADDITIONAL LIGHT UPON THE SUBJECTS THERE INTRODUCED. I CONCLUDE, THEN, THAT THE LORD HAS NOT BOUND HIMSELF TO KEEP SILENCE, BUT IS STILL AT LIBERTY TO SPEAK. EVER BE IT THE LANGUAGE OF MY HEART, SPEAK, LORD, THROUGH WHOM THOU WILT; THY SERVANT HEARETH.  {EW 137.2}
[EW 137.3]         THUS THE ATTEMPT TO PROVE FROM SCRIPTURE THE ABOLITION                                                                              138  OF SPIRITUAL GIFTS, PROVES A TOTAL FAILURE. AND SINCE THE GATES OF HADES HAVE NOT PREVAILED AGAINST THE CHURCH, BUT GOD STILL HAS A PEOPLE ON EARTH, WE MAY LOOK FOR THE DEVELOPMENT OF THE GIFTS IN CONNECTION WITH THE THIRD ANGEL'S MESSAGE, A MESSAGE WHICH WILL BRING BACK THE CHURCH TO APOSTOLIC GROUND AND MAKE IT INDEED THE LIGHT--NOT DARKNESS--OF THE WORLD.  {EW 137.3}
[EW 138.1]         AGAIN: WE ARE FOREWARNED THAT THERE WOULD BE FALSE PROPHETS IN THE LAST DAYS, AND THE BIBLE GIVES A TEST BY WHICH TO TRY THEIR TEACHINGS IN ORDER THAT WE MAY DISTINGUISH BETWEEN THE TRUE AND THE FALSE. THE GRAND TEST IS THE LAW OF GOD, WHICH IS APPLIED BOTH TO THE PROPHESYINGS AND TO THE MORAL CHARACTER OF THE PROPHETS. IF THERE WERE TO BE NO TRUE PROPHESYINGS IN THE LAST DAYS, HOW MUCH EASIER TO HAVE STATED THE FACT, AND THUS CUT OFF ALL CHANCE FOR DECEPTION, THAN TO GIVE A TEST BY WHICH TO TRY THEM, AS IF THERE WOULD BE THE GENUINE AS WELL AS THE FALSE.  {EW 138.1}
[EW 138.2]         IN ISAIAH 8:19, 20, IS A PROPHECY OF THE FAMILIAR SPIRITS OF THE PRESENT TIME, AND THE LAW IS GIVEN AS A TEST: "TO THE LAW AND TO THE TESTIMONY: IF THEY SPEAK NOT ACCORDING TO THIS WORD, IT IS BECAUSE THERE IS NO LIGHT IN THEM." WHY SAY, "IF THEY SPEAK NOT," IF THERE WAS TO BE NO TRUE SPIRITUAL MANIFESTATION OR PROPHESYING AT THE SAME TIME? JESUS SAYS, "BEWARE OF FALSE PROPHETS. . . . YE SHALL KNOW THEM BY THEIR FRUITS." MATTHEW 7:15, 16. THIS IS A PART OF THE SERMON ON THE MOUNT, AND ALL CAN SEE THAT THIS DISCOURSE HAS A GENERAL APPLICATION TO THE CHURCH THROUGH THE GOSPEL AGE. FALSE PROPHETS ARE TO BE KNOWN BY THEIR FRUITS; IN OTHER WORDS, BY THEIR MORAL CHARACTER. THE ONLY STANDARD BY WHICH TO DETERMINE WHETHER THEIR FRUITS ARE GOOD OR BAD, IS THE LAW OF GOD. THUS WE ARE BROUGHT TO THE LAW AND TO THE TESTIMONY. TRUE PROPHETS WILL NOT ONLY SPEAK ACCORDING TO THIS WORD, BUT THEY WILL LIVE ACCORDING TO IT. ONE WHO SPEAKS AND LIVES THUS, I DARE NOT CONDEMN.                                                                              139   {EW 138.2}
[EW 139.1]         IT HAS ALWAYS BEEN A CHARACTERISTIC OF FALSE PROPHETS THAT THEY SEE VISIONS OF PEACE; AND THEY WILL BE SAYING, "PEACE AND SAFETY," WHEN SUDDEN DESTRUCTION COMES UPON THEM. THE TRUE WILL BOLDLY REPROVE SIN AND WARN OF COMING WRATH.  {EW 139.1}
[EW 139.2]         PROPHESYINGS WHICH CONTRADICT THE PLAIN AND POSITIVE DECLARATIONS OF THE WORD, ARE TO BE REJECTED. THUS OUR SAVIOUR TAUGHT HIS DISCIPLES WHEN HE WARNED THEM CONCERNING THE MANNER OF HIS SECOND COMING. WHEN JESUS ASCENDED TO HEAVEN IN THE SIGHT OF HIS DISCIPLES, IT WAS DECLARED MOST EXPLICITLY BY THE ANGELS THAT THIS SAME JESUS SHOULD SO COME IN LIKE MANNER AS THEY HAD SEEN HIM GO INTO HEAVEN. HENCE JESUS, IN PREDICTING THE WORK OF THE FALSE PROPHETS OF THE LAST DAYS, SAYS, "IF THEY SHALL SAY UNTO YOU, BEHOLD, HE IS IN THE DESERT; GO NOT FORTH: BEHOLD, HE IS IN THE SECRET CHAMBERS, BELIEVE IT NOT." ALL TRUE PROPHESYING ON THAT POINT MUST RECOGNIZE HIS VISIBLE COMING FROM HEAVEN. WHY DID NOT JESUS SAY, REJECT ALL PROPHESYING AT THAT TIME; FOR THERE WILL BE NO TRUE PROPHETS THEN?  {EW 139.2}
[EW 139.3]         "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." EPHESIANS 4:11-13.  {EW 139.3}
[EW 139.4]         WE LEARN FROM A PREVIOUS VERSE THAT WHEN CHRIST ASCENDED UP ON HIGH, HE GAVE GIFTS UNTO MEN. AMONG THESE GIFTS ARE ENUMERATED APOSTLES, PROPHETS, EVANGELISTS, PASTORS, AND TEACHERS. THE OBJECT FOR WHICH THEY WERE GIVEN WAS THE PERFECTING OF THE SAINTS IN UNITY AND KNOWLEDGE. SOME WHO PROFESS TO BE PASTORS AND TEACHERS AT THE PRESENT DAY HOLD THAT THESE GIFTS FULLY ACCOMPLISHED THEIR OBJECT SOME EIGHTEEN HUNDRED YEARS AGO,                                                                              140  AND CONSEQUENTLY CEASED. WHY NOT THEN THROW ASIDE THEIR TITLES OF PASTORS AND TEACHERS? IF THE OFFICE OF PROPHET IS BY THIS TEXT LIMITED TO THE PRIMITIVE CHURCH, SO IS THAT OF THE EVANGELIST--AND ALL THE REST; FOR NO DISTINCTION IS MADE.  {EW 139.4}
[EW 140.1]         NOW LET US REASON A MOMENT UPON THIS POINT. ALL THESE GIFTS WERE GIVEN FOR THE PERFECTING OF THE SAINTS IN UNITY, KNOWLEDGE, AND SPIRIT. UNDER THEIR INFLUENCE THE PRIMITIVE CHURCH FOR A TIME ENJOYED THAT UNITY: "THE MULTITUDE OF THEM THAT BELIEVED WERE OF ONE HEART AND OF ONE SOUL." AND IT SEEMS A NATURAL CONSEQUENCE OF THIS STATE OF UNITY, THAT "WITH GREAT POWER GAVE THE APOSTLES WITNESS OF THE RESURRECTION OF THE LORD JESUS: AND GREAT GRACE WAS UPON THEM ALL." ACTS 4:31-33. HOW DESIRABLE SUCH A STATE OF THINGS NOW! BUT APOSTASY WITH ITS DIVIDING AND BLIGHTING INFLUENCE MARRED THE BEAUTY OF THE FAIR CHURCH AND CLOTHED HER IN SACKCLOTH. DIVISION AND DISORDER HAVE BEEN THE RESULT. NEVER WAS THERE SO GREAT A DIVERSITY OF FAITH IN CHRISTENDOM AS AT THE PRESENT DAY. IF THE GIFTS WERE NECESSARY TO PRESERVE THE UNITY OF THE PRIMITIVE CHURCH, HOW MUCH MORE SO TO RESTORE UNITY NOW! AND THAT IT IS THE PURPOSE OF GOD TO RESTORE THE UNITY OF THE CHURCH IN THE LAST DAYS, IS ABUNDANTLY EVIDENT FROM THE PROPHECIES. WE ARE ASSURED THAT THE WATCHMEN SHALL SEE EYE TO EYE, WHEN THE LORD SHALL BRING AGAIN ZION. ALSO, THAT IN THE TIME OF THE END THE WISE SHALL UNDERSTAND. WHEN THIS IS FULFILLED THERE WILL BE UNITY OF FAITH WITH ALL WHOM GOD ACCOUNTS WISE; FOR THOSE THAT DO IN REALITY UNDERSTAND ARIGHT, MUST NECESSARILY UNDERSTAND ALIKE. WHAT IS TO EFFECT THIS UNITY BUT THE GIFTS THAT WERE GIVEN FOR THIS VERY PURPOSE?  {EW 140.1}
[EW 140.2]         FROM CONSIDERATIONS LIKE THESE, IT IS EVIDENT THAT THE PERFECT STATE OF THE CHURCH HERE PREDICTED IS STILL IN THE FUTURE; CONSEQUENTLY THESE GIFTS HAVE NOT YET ACCOMPLISHED THEIR PURPOSE. THIS LETTER TO THE EPHESIANS                                                                              141  WAS WRITTEN IN A.D. 64, ABOUT TWO YEARS BEFORE PAUL TOLD TIMOTHY THAT HE WAS READY TO BE OFFERED, AND THE TIME OF HIS DEPARTURE WAS AT HAND. THE SEEDS OF THE APOSTASY WERE NOW GERMINATING IN THE CHURCH, FOR PAUL HAD SAID TEN YEARS BEFORE, IN HIS SECOND LETTER TO THE THESSALONIANS, "THE MYSTERY OF INIQUITY DOTH ALREADY WORK." GRIEVOUS WOLVES WERE NOW ABOUT TO ENTER IN, NOT SPARING THE FLOCK. THE CHURCH WAS NOT THEN RISING AND ADVANCING TO THAT PERFECTION IN UNITY CONTEMPLATED IN THE TEXT, BUT WAS ABOUT TO BE TORN BY FACTIONS AND DISTRACTED BY DIVISIONS. THE APOSTLE KNEW THIS; CONSEQUENTLY HE MUST HAVE LOOKED BEYOND THE GREAT APOSTASY, TO THE PERIOD OF THE GATHERING OF THE REMNANT OF GOD'S PEOPLE, WHEN HE SAID, "TILL WE ALL COME INTO ［MARGIN］ THE UNITY OF THE FAITH." EPHESIANS 4:13. HENCE THE GIFTS THAT WERE SET IN THE CHURCH HAVE NOT YET SERVED OUT THEIR TIME.  {EW 140.2}
[EW 141.1]         "QUENCH NOT THE SPIRIT. DESPISE NOT PROPHESYINGS. PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 THESSALONIANS 5:19-21.  {EW 141.1}
[EW 141.2]         IN THIS EPISTLE THE APOSTLE INTRODUCES THE SUBJECT OF THE SECOND COMING OF THE LORD. HE THEN DESCRIBES THE STATE OF THE UNBELIEVING WORLD AT THAT TIME, WHO ARE SAYING, "PEACE AND SAFETY," WHEN THE DAY OF THE LORD IS ABOUT TO BURST UPON THEM, AND SUDDEN DESTRUCTION COME UPON THEM AS A THIEF IN THE NIGHT. HE THEN EXHORTS THE CHURCH, IN VIEW OF THESE THINGS, TO KEEP AWAKE, TO WATCH AND BE SOBER. AMONG THE EXHORTATIONS THAT FOLLOW ARE THE WORDS WE HAVE QUOTED, "QUENCH NOT THE SPIRIT," ETC. SOME MAY THINK THAT THESE THREE VERSES ARE COMPLETELY DETACHED FROM ONE ANOTHER IN SENSE; BUT THEY HAVE A NATURAL CONNECTION IN THE ORDER IN WHICH THEY STAND. THE PERSON WHO QUENCHES THE SPIRIT WILL BE LEFT TO DESPISE PROPHESYINGS, WHICH ARE THE LEGITIMATE FRUIT OF THE SPIRIT. "I WILL POUR OUT MY SPIRIT UPON ALL FLESH; AND YOUR SONS AND YOUR DAUGHTERS SHALL                                                                              142  PROPHESY." JOEL 2:28. THE EXPRESSION, "PROVE ALL THINGS," IS LIMITED TO THE SUBJECT OF DISCOURSE, PROPHESYINGS, AND WE ARE TO TRY THE SPIRITS BY THE TESTS WHICH GOD HAS GIVEN US IN HIS WORD. SPIRITUAL DECEPTIONS AND FALSE PROPHESYINGS ABOUND AT THE PRESENT TIME; AND DOUBTLESS THIS TEXT HAS A SPECIAL APPLICATION HERE. BUT MARK, THE APOSTLE DOES NOT SAY, REJECT ALL THINGS; BUT, PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD.  {EW 141.2}
[EW 142.1]         "AND IT SHALL COME TO PASS AFTERWARD, THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, YOUR OLD MEN SHALL DREAM DREAMS, YOUR YOUNG MEN SHALL SEE VISIONS; AND ALSO UPON THE SERVANTS AND UPON THE HANDMAIDS IN THOSE DAYS WILL I POUR OUT MY SPIRIT. AND I WILL SHOW WONDERS IN THE HEAVENS AND IN THE EARTH, BLOOD, AND FIRE, AND PILLARS OF SMOKE. THE SUN SHALL BE TURNED INTO DARKNESS, AND THE MOON INTO BLOOD, BEFORE THE GREAT AND THE TERRIBLE DAY OF THE LORD COME. AND IT SHALL COME TO PASS, THAT WHOSOEVER SHALL CALL ON THE NAME OF THE LORD SHALL BE DELIVERED: FOR IN MOUNT ZION AND IN JERUSALEM SHALL BE DELIVERANCE, AS THE LORD HATH SAID, AND IN THE REMNANT WHOM THE LORD SHALL CALL." JOEL 2:28-32.  {EW 142.1}
[EW 142.2]         THIS PROPHECY OF JOEL, WHICH SPEAKS OF THE OUTPOURING OF THE HOLY SPIRIT IN THE LAST DAYS, WAS NOT ALL FULFILLED AT THE BEGINNING OF THE GOSPEL DISPENSATION. THIS IS EVIDENT FROM THE WONDERS IN HEAVEN AND IN EARTH, INTRODUCED IN THIS TEXT, WHICH WERE TO BE PRECURSORS OF "THE GREAT AND TERRIBLE DAY OF THE LORD." THOUGH WE HAVE HAD THE SIGNS, THAT TERRIBLE DAY IS STILL IN THE FUTURE. THE WHOLE GOSPEL DISPENSATION MAY BE CALLED THE LAST DAYS, BUT TO SAY THAT THE LAST DAYS ARE ALL 1800 YEARS IN THE PAST, IS ABSURD. THEY REACH TO THE DAY OF THE LORD AND TO THE DELIVERANCE OF THE REMNANT OF GOD'S PEOPLE: "FOR IN MOUNT ZION AND IN JERUSALEM SHALL BE DELIVERANCE, AS THE LORD HATH SAID, AND IN THE REMNANT WHOM THE LORD SHALL CALL."                                                                              143   {EW 142.2}
[EW 143.1]         THIS REMNANT, EXISTING AMID THE SIGNS AND WONDERS THAT USHER IN THE GREAT AND TERRIBLE DAY OF THE LORD, IS DOUBTLESS THE REMNANT OF THE SEED OF THE WOMAN SPOKEN OF IN REVELATION 12:17 -  - THE LAST GENERATION OF THE CHURCH ON EARTH. "AND THE DRAGON WAS WROTH WITH THE WOMAN, AND WENT TO MAKE WAR WITH THE REMNANT OF HER SEED, WHICH KEEP THE COMMANDMENTS OF GOD, AND HAVE THE TESTIMONY OF JESUS CHRIST."  {EW 143.1}
[EW 143.2]         THE REMNANT OF THE GOSPEL CHURCH WILL HAVE THE GIFTS. WAR WILL BE WAGED AGAINST THEM BECAUSE THEY KEEP THE COMMANDMENTS OF GOD AND HAVE THE TESTIMONY OF JESUS CHRIST. (REVELATION 12:17.) IN REVELATION 19:10, THE TESTIMONY OF JESUS IS DEFINED TO BE THE SPIRIT OF PROPHECY. SAID THE ANGEL, "I AM THY FELLOW SERVANT, AND OF THY BRETHREN THAT HAVE THE TESTIMONY OF JESUS." IN REVELATION 22:9, HE REPEATS THE SAME IN SUBSTANCE, AS FOLLOWS: "I AM THY FELLOW SERVANT, AND OF THY BRETHREN THE PROPHETS." FROM THE COMPARISON WE SEE THE FORCE OF THE EXPRESSION, "THE TESTIMONY OF JESUS IS THE SPIRIT OF PROPHECY." BUT THE TESTIMONY OF JESUS INCLUDES ALL THE GIFTS OF THAT ONE SPIRIT. SAYS PAUL: "I THANK MY GOD ALWAYS ON YOUR BEHALF, FOR THE GRACE OF GOD WHICH IS GIVEN YOU BY JESUS CHRIST; THAT IN EVERYTHING YE ARE ENRICHED BY HIM, IN ALL UTTERANCE, AND IN ALL KNOWLEDGE; EVEN AS THE TESTIMONY OF CHRIST WAS CONFIRMED IN YOU: SO THAT YE COME BEHIND IN NO GIFT; WAITING FOR THE COMING OF OUR LORD JESUS CHRIST." 1 CORINTHIANS 1:4-7. THE TESTIMONY OF CHRIST WAS CONFIRMED IN THE CORINTHIAN CHURCH; AND WHAT WAS THE RESULT? THEY CAME BEHIND IN NO GIFT. ARE WE NOT JUSTIFIED, THEN, IN THE CONCLUSION THAT WHEN THE REMNANT ARE FULLY CONFIRMED IN THE TESTIMONY OF JESUS, THEY WILL COME BEHIND IN NO GIFT, WAITING FOR THE COMING OF OUR LORD JESUS CHRIST?       ROSWELL F. COTTRELL {EW 143.2}
[EW 145.1]         The Fall of Satan           Satan was once an honored angel in heaven, next to Christ. His countenance, like those of the other angels, was mild and expressive of happiness. His forehead was high and broad, showing great intelligence. His form was perfect; his bearing noble and majestic. But when God said to His Son, "Let us make man in our image," Satan was jealous of Jesus. He wished to be consulted concerning the formation of man, and because he was not, he was filled with envy, jealousy, and hatred. He desired to receive the highest honors in heaven next to God.  {EW 145.1}
[EW 145.2]         Until this time all heaven had been in order, harmony, and perfect subjection to the government of God. It was the highest sin to rebel against His order and will. All heaven seemed in commotion. The angels were marshaled in companies, each division with a higher commanding angel at its head. Satan, ambitious to exalt himself, and unwilling to submit to the authority of Jesus, was insinuating against the government of God. Some of the angels sympathized with Satan in his rebellion, and others strongly contended for the honor and wisdom of God in giving authority to His Son. There was contention among the angels. Satan and his sympathizers were striving to reform the government of God. They wished to look into His unsearchable wisdom, and ascertain His purpose in exalting Jesus and endowing Him with such unlimited                                                                              146  power and command. They rebelled against the authority of the Son. All the heavenly host were summoned to appear before the Father to have each case decided. It was there determined that Satan should be expelled from heaven, with all the angels who had joined him in the rebellion. Then there was war in heaven. Angels were engaged in the battle; Satan wished to conquer the Son of God and those who were submissive to His will. But the good and true angels prevailed, and Satan, with his followers, was driven from heaven.  {EW 145.2}
[EW 146.1]          After Satan and those who fell with him were shut out of heaven, and he realized that he had forever lost all its purity and glory, he repented, and wished to be reinstated in heaven. He was willing to take his proper place, or any position that might be assigned him. But no; heaven must not be placed in jeopardy. All heaven might be marred should he be taken back; for sin originated with him, and the seeds of rebellion were within him. Both he and his followers wept, and implored to be taken back into the favor of God. But their sin--their hatred, their envy and jealousy--had been so great that God could not blot it out. It must remain to receive its final punishment.  {EW 146.1}
[EW 146.2]          When Satan became fully conscious that there was no possibility of his being brought again into favor with God, his malice and hatred began to be manifest. He consulted with his angels, and a plan was laid to still work against God's government. When Adam and Eve were placed in the beautiful garden, Satan was laying plans to destroy them. In no way could this happy couple be deprived of their happiness if they obeyed God. Satan could not exercise his power upon them unless they should first disobey God and forfeit His favor. Some plan must therefore be devised to lead them to disobedience that they might incur God's                                                                              147  frown and be brought under the more direct influence of Satan and his angels. It was decided that Satan should assume another form and manifest an interest for man. He must insinuate against God's truthfulness and create doubt whether God did mean just what He said; next, he must excite their curiosity, and lead them to pry into the unsearchable plans of God-- the very sin of which Satan had been guilty--and reason as to the cause of His restrictions in regard to the tree of knowledge. {EW 146.2}
[EW 147.1]        The Fall of Man         Holy angels often visited the garden, and gave instruction to Adam and Eve concerning their employment and also taught them concerning the rebellion and fall of Satan. The angels warned them of Satan and cautioned them not to separate from each other in their employment, for they might be brought in contact with this fallen foe. The angels also enjoined upon them to follow closely the directions God had given them, for in perfect obedience only were they safe. Then this fallen foe could have no power over them.  {EW 147.1}
[EW 147.2]         Satan commenced his work with Eve, to cause her to disobey. She first erred in wandering from her husband, next in lingering around the forbidden tree, and next in listening to the voice of the tempter, and even daring to doubt what God had said, "In the day that thou eatest thereof thou shalt surely die." She thought that perhaps the Lord did not mean just what He said, and venturing, she put forth her hand, took of the fruit and ate. It was pleasing to the eye and pleasant to the taste. Then she was jealous that God had withheld from them what was really for their good, and she                                                                              148  offered the fruit to her husband, thereby tempting him. She related to Adam all that the serpent had said and expressed her astonishment that he had the power of speech.  {EW 147.2}
[EW 148.1]          I saw a sadness come over Adam's countenance. He appeared afraid and astonished. A struggle seemed to be going on in his mind. He felt sure that this was the foe against whom they had been warned, and that his wife must die. They must be separated. His love for Eve was strong, and in utter discouragement he resolved to share her fate. He seized the fruit and quickly ate it. Then Satan exulted. He had rebelled in heaven, and had gained sympathizers who loved him and followed him in his rebellion. He had fallen and caused others to fall with him. And he had now tempted the woman to distrust God, to inquire into His wisdom, and to seek to penetrate His all-wise plans. Satan knew that the woman would not fall alone. Adam, through his love for Eve, disobeyed the command of God, and fell with her.  {EW 148.1}
[EW 148.2]          The news of man's fall spread through heaven. Every harp was hushed. The angels cast their crowns from their heads in sorrow. All heaven was in agitation. A council was held to decide what must be done with the guilty pair. The angels feared that they would put forth the hand, and eat of the tree of life, and become immortal sinners. But God said that He would drive the transgressors from the garden. Angels were immediately commissioned to guard the way of the tree of life. It had been Satan's studied plan that Adam and Eve should disobey God, receive His frown, and then partake of the tree of life, that they might live forever in sin and disobedience, and thus sin be immortalized. But holy angels were sent to drive them out of the garden, and to bar their way to the tree of life. Each of these mighty angels had in his right hand                                                                              149  something which had the appearance of a glittering sword.  {EW 148.2}
[EW 149.1]          Then Satan triumphed. He had made others suffer by his fall. He had been shut out of heaven, they out of Paradise.  {EW 149.1}
[EW 149.2]      The Plan of Salvation           Sorrow filled heaven, as it was realized that man was lost, and that world which God had created was to be filled with mortals doomed to misery, sickness, and death, and there was no way of escape for the offender. The whole family of Adam must die. I saw the lovely Jesus and beheld an expression of sympathy and sorrow upon His countenance. Soon I saw Him approach the exceeding bright light which enshrouded the Father. Said my accompanying angel, He is in close converse with His Father. The anxiety of the angels seemed to be intense while Jesus was communing with His Father. Three times He was shut in by the glorious light about the Father, and the third time He came from the Father, His person could be seen. His countenance was calm, free from all perplexity and doubt, and shone with benevolence and loveliness, such as words cannot express. He then made known to the angelic host that a way of escape had been made for lost man. He told them that He had been pleading with His Father, and had offered to give His life a ransom, to take the sentence of death upon Himself, that through Him man might find pardon; that through the merits of His blood, and obedience to the law of God, they could have the favor of God, and be brought into the beautiful garden, and eat of the fruit of the tree of life.  {EW 149.2}
[EW 149.3]         At first the angels could not rejoice; for their Commander concealed nothing from them, but opened                                                                              150  before them the plan of salvation. Jesus told them that He would stand between the wrath of His Father and guilty man, that He would bear iniquity and scorn, and but few would receive Him as the Son of God. Nearly all would hate and reject Him. He would leave all His glory in heaven, appear upon earth as a man, humble Himself as a man, become acquainted by His own experience with the various temptations with which man would be beset, that He might know how to succor those who should be tempted; and that finally, after His mission as a teacher would be accomplished, He would be delivered into the hands of men, and endure almost every cruelty and suffering that Satan and his angels could inspire wicked men to inflict; that He would die the cruelest of deaths, hung up between the heavens and the earth as a guilty sinner; that He would suffer dreadful hours of agony, which even angels could not look upon, but would veil their faces from the sight. Not merely agony of body would He suffer, but mental agony, that with which bodily suffering could in no wise be compared. The weight of the sins of the whole world would be upon Him. He told them He would die and rise again the third day, and would ascend to His Father to intercede for wayward, guilty man.  {EW 149.3}
[EW 150.1]          The angels prostrated themselves before Him. They offered their lives. Jesus said to them that He would by His death save many, that the life of an angel could not pay the debt. His life alone could be accepted of His Father as a ransom for man. Jesus also told them that they would have a part to act, to be with Him and at different times strengthen Him; that He would take man's fallen nature, and His strength would not be even equal with theirs; that they would be witnesses of His humiliation and great sufferings; and that as they would witness His sufferings, and the                                                                              151  hatred of men toward Him, they would be stirred with the deepest emotion, and through their love for Him would wish to rescue and deliver Him from His murderers; but that they must not interfere to prevent anything they should behold; and that they should act a part in His resurrection; that the plan of salvation was devised, and His Father had accepted the plan.  {EW 150.1}
[EW 151.1]          With a holy sadness Jesus comforted and cheered the angels and informed them that hereafter those whom He should redeem would be with Him, and that by His death He should ransom many and destroy him who had the power of death. And His Father would give Him the kingdom and the greatness of the kingdom under the whole heaven, and He would possess it forever and ever. Satan and sinners would be destroyed, nevermore to disturb heaven or the purified new earth. Jesus bade the heavenly host be reconciled to the plan that His Father had accepted and rejoice that through His death fallen man could again be exalted to obtain favor with God and enjoy heaven.  {EW 151.1}
[EW 151.2]          Then joy, inexpressible joy, filled heaven. And the heavenly host sang a song of praise and adoration. They touched their harps and sang a note higher than they had done before, for the great mercy and condescension of God in yielding up His dearly Beloved to die for a race of rebels. Praise and adoration were poured forth for the self-denial and sacrifice of Jesus; that He would consent to leave the bosom of His Father, and choose a life of suffering and anguish, and die an ignominious death to give life to others.  {EW 151.2}
[EW 151.3]          Said the angel, "Think ye that the Father yielded up His dearly beloved Son without a struggle? No, no. It was even a struggle with the God of heaven, whether to let guilty man perish, or to give His beloved Son to die for him." Angels were so interested for man's                                                                              152  salvation that there could be found among them those who would yield their glory and give their life for perishing man, "But," said my accompanying angel, "that would avail nothing. The transgression was so great that an angel's life would not pay the debt. Nothing but the death and intercessions of His son would pay the debt and save lost man from hopeless sorrow and misery."  {EW 151.3}
[EW 152.1]         But the work of the angels was assigned them, to ascend and descend with strengthening balm from glory to soothe the Son of God in His sufferings, and minister unto Him. Also, their work would be to guard and keep the subjects of grace from the evil angels and the darkness constantly thrown around them by Satan. I saw that it was impossible for God to alter or change His law to save lost, perishing man; therefore He suffered His beloved Son to die for man's transgression.  {EW 152.1}
[EW 152.2]          Satan again rejoiced with his angels that he could, by causing man's fall, pull down the Son of God from His exalted position. He told his angels that when Jesus should take fallen man's nature, he could overpower Him and hinder the accomplishment of the plan of salvation.  {EW 152.2}
[EW 152.3]          I was shown Satan as he once was, a happy, exalted angel. Then I was shown him as he now is. He still bears a kingly form. His features are still noble, for he is an angel fallen. But the expression of his countenance is full of anxiety, care, unhappiness, malice, hate, mischief, deceit, and every evil. That brow which was once so noble, I particularly noticed. His forehead commenced from his eyes to recede. I saw that he had so long bent himself to evil that every good quality was debased, and every evil trait was developed. His eyes were cunning, sly, and showed great penetration. His frame was large, but the flesh hung loosely about his                                                                              153  hands and face. As I beheld him, his chin was resting upon his left hand. He appeared to be in deep thought. A smile was upon his countenance, which made me tremble, it was so full of evil and satanic slyness. This smile is the one he wears just before he makes sure of his victim, and as he fastens the victim in his snare, this smile grows horrible. {EW 152.3}
[EW 153.1]         The First Advent Of Christ           I was carried down to the time when Jesus was to take upon Himself man's nature, humble Himself as a man, and suffer the temptations of Satan.  {EW 153.1}
[EW 153.2]         His birth was without worldly grandeur. He was born in a stable and cradled in a manger; yet His birth was honored far above that of any of the sons of men. Angels from heaven informed the shepherds of the advent of Jesus, and light and glory from God accompanied their testimony. The heavenly host touched their harps and glorified God. They triumphantly heralded the advent of the Son of God to a fallen world to accomplish the work of redemption, and by His death to bring peace, happiness, and everlasting life to man. God honored the advent of His Son. Angels worshiped Him.  {EW 153.2}
[EW 153.3]          Angels of God hovered over the scene of His baptism; the Holy Spirit descended in the form of a dove and lighted upon Him, and as the people stood greatly amazed, with their eyes fastened upon Him, the Father's voice was heard from heaven, saying, Thou art My beloved Son; in Thee I am well pleased.  {EW 153.3}
[EW 153.4]          John was not certain that it was the Saviour who came to be baptized of him in Jordan. But God had promised him a sign by which he should know the Lamb of God. That sign was given as the heavenly dove rested upon Jesus, and the glory of God shone                                                                              154  round about Him. John reached forth his hand, pointing to Jesus, and with a loud voice cried out, "Behold the Lamb of God, which taketh away the sin of the world!"  {EW 153.4}
[EW 154.1]          John informed his disciples that Jesus was the promised Messiah, the Saviour of the world. As his work was closing, he taught his disciples to look to Jesus, and follow Him as the Great Teacher. John's life was sorrowful and self-denying. He heralded the first advent of Christ, but was not permitted to witness His miracles, and enjoy the power manifested by Him. When Jesus should establish Himself as a teacher, John knew that he himself must die. His voice was seldom heard, except in the wilderness. His life was lonely. He did not cling to his father's family, to enjoy their society, but left them in order to fulfill his mission. Multitudes left the busy cities and villages and flocked to the wilderness to hear the words of the wonderful prophet. John laid the ax to the root of the tree. He reproved sin, fearless of consequences, and prepared the way for the Lamb of God.  {EW 154.1}
[EW 154.2]          Herod was affected as he listened to the powerful, pointed testimonies of John, and with deep interest he inquired what he must do to become his disciple. John was acquainted with the fact that he was about to marry his brother's wife, while her husband was yet living, and faithfully told Herod that this was not lawful. Herod was unwilling to make any sacrifice. He married his brother's wife, and through her influence, seized John and put him in prison, intending however to release him. While there confined, John heard through his disciples of the mighty works of Jesus. He could not listen to His gracious words; but the disciples informed him and comforted him with what they had heard. Soon John was beheaded, through the influence of Herod's wife. I saw that                                                                              155  the humblest disciples who followed Jesus, witnessed His miracles, and heard the comforting words which fell from His lips, were greater than John the Baptist; that is, they were more exalted and honored, and had more pleasure in their lives.  {EW 154.2}
[EW 155.1]          John came in the spirit and power of Elijah to proclaim the first advent of Jesus. I was pointed down to the last days and saw that John represented those who should go forth in the spirit and power of Elijah to herald the day of wrath and the second advent of Jesus.  {EW 155.1}
[EW 155.2]          After the baptism of Jesus in Jordan, He was led by the Spirit into the wilderness, to be tempted of the devil. The Holy Spirit had prepared Him for that special scene of fierce temptations. Forty days He was tempted of Satan, and in those days He ate nothing. Everything around Him was unpleasant, from which human nature would be led to shrink. He was with the wild beasts and the devil, in a desolate, lonely place. The Son of God was pale and emaciated, through fasting and suffering. But His course was marked out, and He must fulfill the work which He came to do.  {EW 155.2}
[EW 155.3]          Satan took advantage of the sufferings of the Son of God and prepared to beset Him with manifold temptations, hoping to obtain the victory over Him, because He had humbled Himself as a man. Satan came with this temptation: "If Thou be the Son of God, command this stone that it be made bread." He tempted Jesus to condescend to give him proof of His being the Messiah, by exercising His divine power. Jesus mildly answered him, "It is written, That man shall not live by bread alone, but by every word of God."  {EW 155.3}
[EW 155.4]          Satan was seeking a dispute with Jesus concerning His being the Son of God. He referred to His weak,                                                                              156  suffering condition and boastingly affirmed that he was stronger than Jesus. But the word spoken from heaven, "Thou art My beloved Son; in Thee I am well pleased," was sufficient to sustain Jesus through all His sufferings. I saw that Christ had nothing to do in convincing Satan of His power or of His being the Saviour of the world. Satan had sufficient evidence of the exalted station and authority of the Son of God. His unwillingness to yield to Christ's authority had shut him out of heaven.  {EW 155.4}
[EW 156.1]          Satan, to manifest his power, carried Jesus to Jerusalem, and set Him upon a pinnacle of the temple, and there tempted Him to give evidence that He was the Son of God, by casting Himself down from that dizzy height. Satan came with the words of inspiration: "For it is written, He shall give His angels charge over Thee, to keep Thee: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." Jesus answering said unto him, "It is said, Thou shalt not tempt the Lord thy God." Satan wished to cause Jesus to presume upon the mercy of His Father and risk His life before the fulfillment of His mission. He had hoped that the plan of salvation would fail; but the plan was laid too deep to be overthrown or marred by Satan.  {EW 156.1}
[EW 156.2]          Christ is the example for all Christians. When they are tempted, or their rights are disputed, they should bear it patiently. They should not feel that they have a right to call upon the Lord to display His power that they may obtain a victory over their enemies, unless God can be directly honored and glorified thereby. If Jesus had cast Himself from the pinnacle of the temple, it would not have glorified His Father; for none would have witnessed the act but Satan and the angels of God. And it would have been tempting the Lord to display His power to His bitterest foe. It                                                                              157  would have been condescending to the one whom Jesus came to conquer.  {EW 156.2}
[EW 157.1]          "And the devil, taking Him up into an high mountain, showed unto Him all the kingdoms of the world in a moment of time. And the devil said unto Him, All this power will I give Thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If Thou therefore wilt worship me, all shall be Thine. And Jesus answered and said unto him, Get thee behind Me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."  {EW 157.1}
[EW 157.2]          Satan presented before Jesus the kingdoms of the world in the most attractive light. If Jesus would there worship him, he offered to relinquish his claims to the possessions of earth. If the plan of salvation should be carried out, and Jesus should die to redeem man, Satan knew that his own power must be limited and finally taken away, and that he would be destroyed. Therefore it was his studied plan to prevent, if possible, the completion of the great work which had been commenced by the Son of God. If the plan of man's redemption should fail, Satan would retain the kingdom which he then claimed. And if he should succeed, he flattered himself that he would reign in opposition to the God of heaven.  {EW 157.2}
[EW 157.3]          Satan exulted when Jesus laid aside His power and glory and left heaven. He thought that the Son of God was then placed in his power. The temptation took so easily with the holy pair in Eden that he hoped by his satanic power and cunning to overthrow even the Son of God, and thereby save his own life and kingdom. If he could tempt Jesus to depart from the will of His Father, his object would be gained. But Jesus met the tempter with the rebuke, "Get thee behind Me, Satan." He was to bow only to His Father.                                                                              158  Satan claimed the kingdom of earth as his and insinuated to Jesus that all His sufferings might be saved: that He need not die to obtain the kingdoms of this world; if He would worship him He might have all the possessions of earth and the glory of reigning over them. But Jesus was steadfast. He knew that the time was to come when He would by His own life redeem the kingdom from Satan, and that, after a season, all in heaven and earth would submit to Him. He chose His life of suffering and His dreadful death, as the way appointed by His Father that He might  become a lawful heir to the kingdoms of earth and have them given into His hands as an everlasting possession. Satan also will be given into His hands to be destroyed by death, nevermore to annoy Jesus or the saints in glory. {EW 157.3}
[EW 158.1]        The Ministry of Christ           After Satan had ended his temptations, he departed from Jesus for a season, and angels prepared Him food in the wilderness, and strengthened Him, and the blessing of His Father rested upon Him. Satan had failed in his fiercest temptations; yet he looked forward to the period of Jesus' ministry, when he should at  different times try his cunning against Him. He still hoped to prevail against Him by stirring up those who would not receive Jesus, to hate and seek to destroy Him. Satan held a special council with his angels. They were disappointed and enraged that they had prevailed nothing against the Son of God. They  decided that they must be more cunning and use their power to the utmost to inspire unbelief in the minds of His own nation as to His being the Saviour of the world, and in this way discourage Jesus in His mission. No matter how exact the Jews might be in their                                                                              159  ceremonies and sacrifices, if they could be kept blinded as to the prophecies and be made to believe that the Messiah was to appear as a mighty worldly king, they might be led to despise and reject Jesus.  {EW 158.1}
[EW 159.1]         I was shown that Satan and his angels were very busy during Christ's ministry, inspiring men with unbelief, hate, and scorn. Often when Jesus uttered some cutting truth, reproving their sins, the people would become enraged. Satan and his angels urged them on to take the life of the Son of God. More than once they took up stones to cast at Him, but angels guarded Him and bore Him away from the angry multitude to a place of safety. Again, as the plain truth dropped from His holy lips, the multitude laid hold of Him and led Him to the brow of a hill, intending to cast Him down. A contention arose among themselves as to what they should do with Him, when the angels again hid Him from the sight of the multitude, and He, passing through the midst of them, went His way.  {EW 159.1}
[EW 159.2]          Satan still hoped that the great plan of salvation would fail. He exerted all his power to make the hearts of the people hard and their feelings bitter against Jesus. He hoped that so few would receive Him as the Son of God that He would consider His sufferings and sacrifice too great to make for so small a company. But I saw that if there had been but two who would have accepted Jesus as the Son of God and believed on Him to the saving of their souls, He would have carried out the plan.  {EW 159.2}
[EW 159.3]          Jesus began His work by breaking Satan's power over the suffering. He restored the sick to health, gave sight to the blind, and healed the lame, causing them to leap for joy and to glorify God. He restored to health those who had been infirm and bound by Satan's cruel power many years. With gracious words                                                                              160  He comforted the weak, the trembling, and the desponding. The feeble, suffering ones whom Satan held in triumph, Jesus wrenched from his grasp, bringing to them soundness of body and great joy and happiness. He raised the dead to life, and they glorified God for the mighty display of His power. He wrought mightily for all who believed on Him.  {EW 159.3}
[EW 160.1]          The life of Christ was filled with words and acts of benevolence, sympathy, and love. He was ever attentive to listen to and relieve the woes of those who came to Him. Multitudes carried in their own  persons the evidence of His divine power. Yet after the work had been accomplished, many were ashamed of the humble yet mighty teacher. Because the rulers did not believe on Him, the people were not willing to accept Jesus. He was a man of sorrows and acquainted with grief. They could not endure to be governed by His sober, self-denying life. They wished to enjoy the honor which the world bestows. Yet many followed the Son of God and listened to His instructions, feasting upon the words which fell so graciously from His lips. His words were full of meaning, yet so plain that the weakest could understand them.  {EW 160.1}
[EW 160.2]          Satan and his angels blinded the eyes and darkened the understanding of the Jews, and stirred up the chief of the people and the rulers to take the Saviour's life. Others were sent to bring Jesus unto them; but as they came near where He was they were greatly amazed. They saw Him filled with sympathy and compassion, as He witnessed human woe. They heard Him in love and tenderness speak encouragingly to the weak and afflicted. They also heard Him, in a voice of authority, rebuke the power of Satan and bid his captives go free. They listened to the words of wisdom that fell from His lips, and they were captivated; they could not lay hands on Him. They                                                                              161  returned to the priests and elders without Jesus. When asked, "Why have ye not brought Him?" they related what they had witnessed of His miracles, and the holy words of wisdom, love, and knowledge which they had heard, and ended with saying, "Never man spake like this man." The chief priests accused them of being also deceived, and some of the officers were ashamed that they had not taken Him. The priests inquired in a scornful manner if any of the rulers had believed on Him. I saw that many of the magistrates and elders did believe on Jesus; but Satan kept them from  acknowledging it; they feared the reproach of the people more than they feared God.  {EW 160.2}
[EW 161.1]          Thus far the cunning and hatred of Satan had not broken up the plan of salvation. The time for the accomplishment of the object for which Jesus came into the world was drawing near. Satan and his angels consulted together and decided to inspire Christ's own nation to cry eagerly for His blood and heap upon Him cruelty and scorn. They hoped that Jesus would resent such treatment and fail to maintain His humility and meekness.  {EW 161.1}
[EW 161.2]          While Satan was laying his plans, Jesus was carefully opening to His disciples the sufferings through which He must pass--that He would be crucified and that He would rise again the third day. But their understanding seemed dull, and they could not comprehend what He told them. {EW 161.2}
[EW 162.1]        The Transfiguration           The faith of the disciples was greatly strengthened at the transfiguration, when they were permitted to behold Christ's glory and to hear the voice from heaven testifying to His divine character. God chose to give the followers of Jesus strong proof that He was the promised Messiah, that in their bitter sorrow and disappointment at His crucifixion, they would not entirely cast away their confidence. At the transfiguration the Lord sent Moses and Elijah to talk with Jesus concerning His sufferings and death. Instead of choosing angels to converse with His Son, God chose those who had themselves experienced the trials of earth.  {EW 162.1}
[EW 162.2]         Elijah had walked with God. His work had been painful and trying, for the Lord through him had reproved the sins of Israel. Elijah was a prophet of God; yet he was compelled to flee from place to place to save his life. His own nation hunted him like a wild beast that they might destroy him. But God translated Elijah. Angels bore him in glory and triumph to heaven.  {EW 162.2}
[EW 162.3]          Moses was greater than any who had lived before him. He had been highly honored of God, being privileged to talk with the Lord face to face, as a man speaks with a friend. He was permitted to see the bright light and excellent glory that enshrouded the Father. The Lord through Moses delivered the children of Israel from Egyptian bondage. Moses was a mediator for his people, often standing between them and the wrath of God. When the anger of the Lord was greatly kindled against Israel for their unbelief, their murmurings, and their grievous sins, Moses' love for them was tested. God proposed to destroy them                                                                              163  and to make of him a mighty nation. Moses showed his love for Israel by his earnest pleading in their behalf. In his distress he prayed God to turn from His fierce anger and forgive Israel, or blot his name out of His book.  {EW 162.3}
[EW 163.1]          When Israel murmured against God and against Moses because they could get no water, they accused him of leading them out to kill them and their children. God heard their murmurings and bade Moses speak to the rock, that the people might have water. Moses smote the rock in wrath and took the glory to himself. The continual waywardness and murmuring of the children of Israel had caused him the keenest sorrow, and for a little time he forgot how much the Lord had borne with them, and that their murmuring was not against him, but against God. He thought only of himself, how deeply he was wronged, and how little gratitude they manifested in return for his deep love for them.  {EW 163.1}
[EW 163.2]          It was God's plan to bring often His people into strait places, and then in their necessity to deliver them by His power, that they might realize His love and care for them, and thus be led to serve and honor Him. But Moses had failed to honor God and magnify His name before the people that they might glorify Him. In this he brought upon himself the Lord's displeasure.  {EW 163.2}
[EW 163.3]          When Moses came down from the mount with the two tables of stone and saw Israel worshiping the golden calf, his anger was greatly kindled, and he threw down the tables of stone and broke them. I saw that Moses did not sin in this. He was wroth for God, jealous for His glory. But when he yielded to the natural feelings of his heart and took to himself the honor which was due to God, he sinned, and for that sin God would not suffer him to enter the land of Canaan.                                                                              164   {EW 163.3}
[EW 164.1]          Satan had been trying to find something wherewith to accuse Moses before the angels. He exulted at his success in leading him to displease God, and he told the angels that he could overcome the Saviour of the world when He should come to redeem man. For his transgression, Moses came under the power of Satan-- the dominion of death. Had he remained steadfast, the Lord would have brought him to the Promised Land, and would then have translated him to heaven without his seeing death.  {EW 164.1}
[EW 164.2]          Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, "The Lord rebuke thee."  {EW 164.2}
[EW 164.3]          Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ's second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, "This is My beloved Son; hear Him." {EW 164.3}
[EW 165.1]        The Betrayal of Christ            I was carried down to the time when Jesus ate the Passover supper with His disciples. Satan had deceived Judas and led him to think that he was one of Christ's true disciples; but his heart had ever been carnal. He had seen the mighty works of Jesus, he had been with Him through His ministry, and had yielded to the overpowering evidence that He was the Messiah; but Judas was close and covetous; he loved money. He complained in anger of the costly ointment poured upon Jesus. Mary loved her Lord. He had forgiven her sins, which were many, and had raised from the dead her much-loved brother, and she felt that nothing was too dear to bestow upon Jesus. The more precious the ointment, the better could she express her gratitude to her Saviour by devoting it to Him. Judas, as an excuse for his covetousness, urged that the ointment might have been sold and given to the poor. But it was not because he had any care for the poor; for he was selfish, and often appropriated to his own use that which was entrusted to his care to be given unto the poor. Judas had been inattentive to the comfort and even to the wants of Jesus, and to excuse his covetousness he often referred to the poor. This act of generosity on the part of Mary was a most cutting rebuke of his covetous disposition. The way was prepared for Satan's temptation to find a ready reception in the heart of Judas.  {EW 165.1}
[EW 165.2]         The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but                                                                              166  dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.  {EW 165.2}
[EW 166.1]          Judas knew how anxious they were to obtain Jesus and offered to betray Him to the chief priests and elders for a few pieces of silver. His love of money led him to agree to betray his Lord into the hands of His bitterest enemies. Satan was working directly through Judas, and in the midst of the impressive scene of the last supper, the traitor was devising plans to betray his Master. Jesus sorrowfully told His disciples that all of them would be offended because of Him that night. But Peter ardently affirmed that although all others should be offended because of Him, he would not be offended. Jesus said to Peter: "Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren." Luke 22:31,32.                                                                              167   {EW 166.1}
[EW 167.1]          I beheld Jesus in the garden with His disciples. In deep sorrow He bade them watch and pray, lest they should enter into temptation. He knew that their faith was to be tried, and their hopes disappointed, and that they would need all the strength which they could obtain by close watching and fervent prayer. With strong cries and weeping, Jesus prayed, "Father, if Thou be willing, remove this cup from Me: nevertheless not My will, but Thine, be done." The Son of God prayed in agony. Great drops of blood gathered upon His face and fell to the ground. Angels were hovering over the place, witnessing the scene, but only one was commissioned to go and strengthen the Son of God in His agony. There was no joy in heaven. The angels cast their crowns and harps from them and with the deepest interest silently watched Jesus. They wished to surround the Son of God, but the commanding angels suffered them not, lest, as they should behold His betrayal, they should deliver Him; for the plan had been laid, and it must be fulfilled.  {EW 167.1}
[EW 167.2]          After Jesus had prayed, He came to His disciples; but they were sleeping. In that dreadful hour He had not the sympathy and prayers of even His disciples. Peter, who was so zealous a short time before, was heavy with sleep. Jesus reminded him of his positive declarations and said to him, "What, could ye not watch with Me one hour?" Three times the Son of God prayed in agony. Then Judas, with his band of armed men, appeared. He approached his Master as usual, to salute Him. The band surrounded Jesus; but there He manifested His divine power, as He said, "Whom seek ye?" "I am He." They fell backward to the ground. Jesus made this inquiry that they might witness His power and have evidence that He could deliver Himself from their hands if He would.  {EW 167.2}
[EW 167.3]          The disciples began to hope as they saw the multitude                                                                              168  with their staves and swords fall so quickly. As they arose and again surrounded the Son of God, Peter drew his sword and smote a servant of the high priest and cut off an ear. Jesus bade him to put up the sword, saying, "Thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels?" I saw that as these words were spoken, the countenances of the angels were animated with hope. They wished then and there to surround their Commander and disperse that angry mob. But again sadness settled upon them, as Jesus added, "But how then shall the Scriptures be fulfilled, that thus it must be?" The hearts of the disciples also sank in despair and bitter disappointment, as Jesus suffered Himself to be led away by His enemies.  {EW 167.3}
[EW 168.1]          The disciples feared for their own lives, and they all forsook Him and fled. Jesus was left alone in the hands of the murderous mob. Oh, what a triumph of Satan then! And what sadness and sorrow with the angels of God! Many companies of holy angels, each with a tall commanding angel at their head, were sent to witness the scene. They were to record every insult and cruelty imposed upon the Son of God, and to register every pang of anguish which Jesus should suffer; for the very men who joined in this dreadful scene are to see it all again in living characters. {EW 168.1}
[EW 169.1]        The Trial of Christ           The angels as they left heaven, in sadness laid off their glittering crowns. They could not wear them while their Commander was suffering and was to wear a crown of thorns. Satan and his angels were busy in the judgment hall to destroy human feeling and sympathy. The very atmosphere was heavy and polluted by their influence. The chief priests and elders were inspired by them to insult and abuse Jesus in a manner the most difficult for human nature to bear. Satan hoped that such mockery and violence would call forth from the Son of God some complaint or murmur; or that He would manifest His divine power, and wrench Himself from the grasp of the multitude, and that thus the plan of salvation might at last fail.  {EW 169.1}
[EW 169.2]         Peter followed his Lord after His betrayal. He was anxious to see what would be done with Jesus. But when he was accused of being one of His disciples, fear for his own safety led him to declare that he knew not the man. The disciples were noted for the purity of their language, and Peter, to convince his accusers that he was not one of Christ's disciples, denied the charge the third time with cursing and swearing. Jesus, who was at some distance from Peter, turned a sorrowful reproving gaze upon him. Then the disciple remembered the words which Jesus had spoken to him in the upper chamber, and also his own zealous assertion, "Though all men shall be offended because of Thee, yet will I never be offended." He had denied his Lord, even with cursing and swearing; but that look of Jesus' melted Peter's heart and saved him. He wept bitterly and repented of his great sin, and                                                                              170  was converted, and then was prepared to strengthen his brethren.  {EW 169.2}
[EW 170.1]          The multitude were clamorous for the blood of Jesus. They cruelly scourged Him, and put upon Him an old purple kingly robe, and bound His sacred head with a crown of thorns. They put a reed into His hand, and bowed to Him, and mockingly saluted Him, "Hail, king of the Jews!" They then took the reed from His hand and smote Him with it upon the head, causing the thorns to penetrate His temples, sending the blood trickling down His face and beard.  {EW 170.1}
[EW 170.2]          It was difficult for the angels to endure the sight. They would have delivered Jesus, but the commanding angels forbade them, saying that it was a great ransom which was to be paid for man; but it would be complete and would cause the death of him who had the power of death. Jesus knew that angels were witnessing the scene of His humiliation. The weakest angel could have caused that mocking throng to fall powerless and could have delivered Jesus. He knew that if He should desire it of His Father, angels would instantly release Him. But it was necessary that He should suffer the violence of wicked men, in order to carry out the plan of salvation.  {EW 170.2}
[EW 170.3]          Jesus stood meek and humble before the infuriated multitude, while they offered Him the vilest abuse. They spit in His face--that face from which they will one day desire to hide, which will give light to the city of God and shine brighter than the sun. Christ did not cast upon the offenders an angry look. They covered His head with an old garment, blindfolding Him, and then struck Him in the face and cried out, "Prophesy, who is it that smote Thee?" There was commotion among the angels. They would have rescued Him instantly; but their commanding angels restrained them.                                                                              171   {EW 170.3}
[EW 171.1]          Some of the disciples had gained confidence to enter where Jesus was and witness His trial. They expected that He would manifest His divine power, and deliver Himself from the hands of His enemies, and punish them for their cruelty toward Him. Their hopes would rise and fall as the different scenes transpired. Sometimes they doubted, and feared that they had been deceived. But the voice heard at the mount of transfiguration, and the glory they there beheld, strengthened their faith that He was the Son of God. They called to mind the scenes which they had witnessed, the miracles which they had seen Jesus perform in healing the sick, opening the eyes of the blind, unstopping the deaf ears, rebuking and casting out devils, raising the dead to life, and even calming the wind and the sea. They could not believe that He would die. They hoped that He would yet rise in power, and with His commanding voice disperse that bloodthirsty multitude, as when He entered the temple and drove out those who were making the house of God a place of merchandise, when they fled before Him as if pursued by a company of armed soldiers. The disciples hoped that Jesus would manifest His power and convince all that He was the King of Israel.  {EW 171.1}
[EW 171.2]          Judas was filled with bitter remorse and shame at his treacherous act in betraying Jesus. And when he witnessed the abuse which the Saviour endured, he was overcome. He had loved Jesus, but had loved money more. He had not thought that Jesus would suffer Himself to be taken by the mob which he led on. He had expected Him to work a miracle, and deliver Himself from them. But when he saw the infuriated multitude in the judgment hall, thirsting for blood, he deeply felt his guilt; and while many were vehemently accusing Jesus, Judas rushed through the multitude, confessing that he had sinned in betraying                                                                              172  innocent blood. He offered the priests the money which they had paid him, and entreated them to release Jesus, declaring that He was entirely innocent.  {EW 171.2}
[EW 172.1]          For a short time vexation and confusion kept the priests silent. They did not wish the people to know that they had hired one of the professed followers of Jesus to betray Him into their hands. Their hunting Jesus like a thief and taking Him secretly, they wished to hide. But the confession of Judas, and his haggard, guilty appearance, exposed the priests before the multitude, showing that it was hatred that had caused them to take Jesus. As Judas loudly declared Jesus to be innocent, the priests replied, "What is that to us? see thou to that." They had Jesus in their power, and were determined to make sure of Him. Judas, overwhelmed with anguish, threw the money that he now despised at the feet of those who had hired him, and, in anguish and horror, went and hanged himself.  {EW 172.1}
[EW 172.2]          Jesus had many sympathizers in the company about Him, and His answering nothing to the many questions put to Him amazed the throng. Under all the mockery and violence of the mob, not a frown, not a troubled expression, rested upon His features. He was dignified and composed. The spectators looked upon Him with wonder. They compared His perfect form and firm, dignified bearing with the appearance of those who sat in judgment against Him, and said to one another that He appeared more like a king than any of the rulers. He bore no marks of being a criminal. His eye was mild, clear, and undaunted, His forehead broad and high. Every feature was strongly marked with benevolence and noble principle. His patience and forbearance were so unlike man that many trembled. Even Herod and Pilate were greatly troubled at His noble, Godlike bearing.                                                                              173   {EW 172.2}
[EW 173.1]          From the first, Pilate was convicted that Jesus was no common man. He believed Him to be an excellent character, and entirely innocent of the charges brought against Him. The angels who were witnessing the scene marked the convictions of the Roman governor, and to save him from engaging in the awful act of delivering Christ to be crucified, an angel was sent to Pilate's wife, and gave her information through a dream that it was the Son of God in whose trial her husband was engaged, and that He was an innocent sufferer. She immediately sent a message to Pilate, stating that she had suffered many things in a dream on account of Jesus and warning him to have nothing to do with that holy man. The messenger, pressing hastily through the crowd, placed the letter in the hands of Pilate. As he read, he trembled and turned pale, and at once determined to have nothing to do with putting Christ to death. If the Jews would have the blood of Jesus, he would not give his influence to it, but would labor to deliver Him.  {EW 173.1}
[EW 173.2]          When Pilate heard that Herod was in Jerusalem, he was greatly relieved; for he hoped to free himself from all responsibility in the trial and condemnation of Jesus. He at once sent Him, with His accusers, to Herod. This ruler had become hardened in sin. The murder of John the Baptist had left upon his conscience a stain from which he could not free himself. When he heard of Jesus and the mighty works wrought by Him, he feared and trembled, believing Him to be John the Baptist risen from the dead. When Jesus was placed in his hands by Pilate, Herod considered the act an acknowledgment of his power, authority, and judgment. This had the effect to make friends of the two rulers, who had before been enemies. Herod was pleased to see Jesus, expecting Him to work some mighty miracle for his satisfaction. But it was not the                                                                              174  work of Jesus to gratify curiosity or to seek His own safety. His divine, miraculous power was to be exercised for the salvation of others, but not in His own behalf.  {EW 173.2}
[EW 174.1]          Jesus answered nothing to the many questions put to Him by Herod; neither did He reply to His enemies, who were vehemently accusing Him. Herod was enraged because Jesus did not appear to fear his power, and with his men of war he derided, mocked, and abused the Son of God. Yet he was astonished at the noble, Godlike appearance of Jesus when shamefully abused, and fearing to condemn Him, he sent Him again to Pilate.  {EW 174.1}
[EW 174.2]          Satan and his angels were tempting Pilate and trying to lead him on to his own ruin. They suggested to him that if he did not take part in condemning Jesus others would; the multitude were thirsting for His blood; and if he did not deliver Him to be crucified, he would lose his power and worldly honor and would be denounced as a believer on the impostor. Through fear of losing his power and authority, Pilate consented to the death of Jesus. And notwithstanding he placed the blood of Jesus upon His accusers, and the multitude received it, crying, "His blood be on us, and on our children," yet Pilate was not clear; he was guilty of the blood of Christ. For his own selfish interest, his love of honor from the great men of earth, he delivered an innocent man to die. If Pilate had followed his own convictions, he would have had nothing to do with condemning Jesus.  {EW 174.2}
[EW 174.3]          The appearance and words of Jesus during His trial made a deep impression upon the minds of many who were present on that occasion. The result of the influence thus exerted was apparent after His resurrection. Among those who were then added to the church, there were many whose conviction dated from the time of Jesus' trial.                                                                              175   {EW 174.3}
[EW 175.1]          Satan's rage was great as he saw that all the cruelty which he had led the Jews to inflict on Jesus had not called forth from Him the slightest murmur. Although He had taken upon Himself man's nature, He was sustained by a Godlike fortitude, and departed not in the least from the will of His Father. {EW 175.1}
[EW 175.2]        The Crucifixion of Christ           The Son of God was delivered to the people to be crucified; with shouts of triumph they led the dear Saviour away. He was weak and faint from weariness, pain, and loss of blood by the scourging and blows which He had received; yet the heavy cross upon which He was soon to be nailed was laid upon Him. Jesus fainted beneath the burden. Three times the cross was placed upon His shoulders, and three times He fainted. One of His followers, a man who had not openly professed faith in Christ, yet believed on Him, was next seized. Upon him the cross was laid, and he bore it to the fatal spot. Companies of angels were marshaled in the air above the place. A number of Christ's disciples followed Him to Calvary, in sorrow, and with bitter weeping. They called to mind His triumphal ride into Jerusalem but a few days before, when they had followed Him, crying, "Hosanna in the highest!" and strewing their garments and the beautiful palm branches in the way. They had thought that He was then to take the kingdom and reign a temporal prince over Israel. How changed the scene! How blighted their prospects! Not with rejoicing, not with cheerful hopes, but with hearts stricken with fear and despair they now slowly, sadly followed Him who had been disgraced and humbled, and who was about to die.                                                                              176   {EW 175.2}
[EW 176.1]         The mother of Jesus was there. Her heart was pierced with anguish such as none but a fond mother can feel; yet, with the disciples, she still hoped that Christ would work some mighty miracle and deliver Himself from His murderers. She could not endure the thought that He would suffer Himself to be crucified. But the preparations were made, and Jesus was laid upon the cross. The hammer and the nails were brought. The hearts of the disciples fainted within them. The mother of Jesus was bowed with agony almost beyond endurance. Before the Saviour was nailed to the cross, the disciples bore her from the scene, that she might not hear the crashing of the spikes as they were driven through the bone and muscle of His tender hands and feet. Jesus murmured not, but groaned in agony. His face was pale, and large drops of sweat stood upon His brow. Satan exulted in the suffering through which the Son of God was passing, yet feared that his efforts to thwart the plan of salvation had been in vain, that his kingdom was lost, and that he must finally be destroyed.  {EW 176.1}
[EW 176.2]          After Jesus had been nailed to the cross, it was raised and with great force thrust into the place which had been prepared for it in the ground, tearing the flesh and causing the most intense suffering. To make the death of Jesus as shameful as possible, two thieves were crucified with Him, one on each side. The thieves were taken by force, and after much resistance on their part, their arms were thrust back and nailed to their crosses. But Jesus meekly submitted. He needed no one to force His arms back upon the cross. While the thieves were cursing their executioners, the Saviour in agony prayed for His enemies, "Father, forgive them; for they know not what they do." It was not merely agony of body which Christ endured; the sins of the whole world were upon Him.                                                                              177   {EW 176.2}
[EW 177.1]          As Jesus hung upon the cross, some who passed by reviled Him, wagging their heads as if bowing to a king, and said to Him, "Thou that destroyest the temple, and buildest it in three days, save Thyself. If Thou be the Son of God, come down from the cross." Satan used the same words to Christ in the wilderness-- "If Thou be the Son of God." The chief priests, elders, and scribes mockingly said, "He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him." The angels who hovered over the scene of Christ's crucifixion were moved to indignation as the rulers derided Him and said, "If He be the Son God, let Him deliver Himself". They wished there to come to the rescue of Jesus and deliver Him, but they were not suffered to do so. The object of His mission was not yet accomplished.  {EW 177.1}
[EW 177.2]          As Jesus hung upon the cross during those long hours of agony, He did not forget His mother. She had returned to the terrible scene, for she could not longer remain away from her Son. The last lesson of Jesus was one of compassion and humanity. He looked upon the grief-stricken face of His mother, and then upon His beloved disciple John. He said to His mother, "Woman, behold thy son!" Then He said to John, "Behold thy mother!" And from that hour John took her to his own house.  {EW 177.2}
[EW 177.3]          Jesus thirsted in His agony, and they gave Him vinegar and gall to drink; but when He tasted it, He refused it. The angels had viewed the agony of their loved Commander until they could behold no longer, and they veiled their faces from the sight. The sun refused to look upon the awful scene. Jesus cried with a loud voice, which struck terror to the hearts of His murderers, "It is finished." Then the veil of the temple was rent from the top to the bottom, the                                                                              178  earth shook, and the rocks rent. Great darkness was upon the face of the earth. The last hope of the disciples seemed swept away as Jesus died. Many of His followers witnessed the scene of His sufferings and death, and their cup of sorrow was full.  {EW 177.3}
[EW 178.1]          Satan did not then exult as he had done. He had hoped to break up the plan of salvation; but it was laid too deep. And now by the death of Christ he knew that he himself must finally die, and his kingdom be given to Jesus. He held a council with his angels. He had prevailed nothing against the Son of God, and now they must increase their efforts and with their power and cunning turn to His followers. They must prevent all whom they could from receiving the salvation purchased for them by Jesus. By so doing Satan could still work against the government of God. Also it would be for his own interest to keep from Jesus as many as possible. For the sins of those who are redeemed by the blood of Christ will at last be rolled back upon the originator of sin, and he must bear their punishment, while those who do not accept salvation through Jesus will suffer the penalty of their own sins.  {EW 178.1}
[EW 178.2]          The life of Christ had ever been without worldly wealth, honor, or display. His humility and self-denial had been in striking contrast to the pride and self-indulgence of the priests and elders. His spotless purity was a continual reproof of their sins. They despised Him for His humility, holiness, and purity. But those who despised Him here will one day see Him in the grandeur of heaven and the unsurpassed glory of His Father.  {EW 178.2}
[EW 178.3]          In the judgment hall He was surrounded by enemies who were thirsting for His blood; but those hardened ones who cried out, "His blood be on us, and on our children," will behold Him an honored King. All                                                                              179  the heavenly host will escort Him on His way with songs of victory, majesty, and might to Him that was slain, yet lives again, a mighty conqueror.  {EW 178.3}
[EW 179.1]          Poor, weak, miserable man spat in the face of the King of glory, while a shout of brutal triumph arose from the mob at the degrading insult. They marred with blows and cruelty that face which filled all heaven with admiration. They will again behold that face, bright as the noonday sun, and will seek to flee from before it. Instead of that shout of brutal triumph, they will wail because of Him.  {EW 179.1}
[EW 179.2]          Jesus will present His hands with the marks of His crucifixion. The marks of this cruelty He will ever bear. Every print of the nails will tell the story of man's wonderful redemption and the dear price by which it was purchased. The very men who thrust the spear into the side of the Lord of life will behold the print of the spear and will lament with deep anguish the part which they acted in marring His body.  {EW 179.2}
[EW 179.3]          His murderers were greatly annoyed by the superscription, "The King of the Jews," placed upon the cross above His head. But then they will be obliged to see Him in all His glory and kingly power. They will behold on His vesture and on His thigh, written in living characters, "King of kings, and Lord of lords." They cried to Him mockingly, as He hung upon the cross, "Let Christ, the King of Israel, descend from the cross, that we may see and believe." They will behold Him then with kingly power and authority. They will demand no evidence of His being King of Israel; but overwhelmed with a sense of His majesty and exceeding glory, they will be compelled to acknowledge, "Blessed is He that cometh in the name of the Lord."  {EW 179.3}
[EW 179.4]          The shaking of the earth, the rending of the rocks,                                                                              180  the darkness spread over the earth, and the loud, strong cry of Jesus, "It is finished," as He yielded up His life, troubled His enemies and made His murderers tremble. The disciples wondered at these singular manifestations; but their hopes were crushed. They were afraid that the Jews would seek to destroy them also. They felt assured that such hatred as had been manifested against the Son of God would not end with Him. Lonely hours they spent in weeping over their disappointment. They had expected that Jesus would reign a temporal Prince, but their hopes died with Him. In their sorrow and disappointment, they doubted whether He had not deceived them. Even His mother wavered in her faith in Him as the Messiah.  {EW 179.4}
[EW 180.1]          Notwithstanding the disciples had been disappointed in their hopes concerning Jesus, they yet loved Him and desired to give His body an honored burial, but knew not how to obtain it. Joseph of Arimathaea, a wealthy and influential councilor of the Jews and a true disciple of Jesus, went privately yet boldly to Pilate and begged from him the Saviour's body. He dared not go openly, because of the hatred of the Jews. The disciples feared that an effort would be made by them to prevent the body of Christ from having an honored resting place. Pilate granted the request, and the disciples took the lifeless form down from the cross, while in deep anguish they mourned over their blighted hopes. Carefully the body was wrapped in fine linen, and laid in Joseph's new sepulcher.  {EW 180.1}
[EW 180.2]          The women who had been Christ's humble followers while He lived, would not leave Him until they saw Him laid in the tomb and a stone of great weight placed before the door, lest His enemies should seek to obtain His body. But they need not have feared; for I saw that the angelic host watched with untold interest in the resting place of Jesus, earnestly waiting                                                                              181  for the command to act their part in liberating the King of glory from His prison house.  {EW 180.2}
[EW 181.1]          Christ's murderers feared that He might yet come to life and escape them. They therefore asked of Pilate a watch to guard the sepulcher until the third day. This was granted, and the stone at the door was sealed, lest His disciples should steal Him away and say that He had risen from the dead.  {EW 181.1}
[EW 181.2]        The Resurrection of Christ           The disciples rested on the Sabbath, sorrowing for the death of their Lord, while Jesus, the King of glory, lay in the tomb. As night drew on, soldiers were stationed to guard the Saviour's resting place, while angels, unseen, hovered above the sacred spot. The night wore slowly away, and while it was yet dark, the watching angels knew that the time for the release of God's dear Son, their loved Commander, had nearly come. As they were waiting with the deepest emotion the hour of His triumph, a mighty angel came flying swiftly from heaven. His face was like the lightning, and his garments white as snow. His light dispersed the darkness from his track and caused the evil angels, who had triumphantly claimed the body of Jesus, to flee in terror from his brightness and glory. One of the angelic host who had witnessed the scene of Christ's humiliation, and was watching His resting place, joined the angel from heaven, and together they came down to the sepulcher. The earth trembled and shook as they approached, and there was a great earthquake.                                                                              182   {EW 181.2}
[EW 182.1]         Terror seized the Roman guard. Where was now their power to keep the body of Jesus? They did not think of their duty or of the disciples' stealing Him away. As the light of the angels shone around, brighter than the sun, that Roman guard fell as dead men to the ground. One of the angels laid hold of the great stone and rolled it away from the door of the sepulcher and seated himself upon it. The other entered the tomb and unbound the napkin from the head of Jesus. Then the angel from heaven, with a voice that caused the earth to quake, cried out, "Thou Son of God, Thy Father calls Thee! Come forth." Death could hold dominion over Him no longer. Jesus arose from the dead, a triumphant conqueror. In solemn awe the angelic host gazed upon the scene. And as Jesus came forth from the sepulcher, those shining angels prostrated themselves to the earth in worship, and hailed Him with songs of victory and triumph.  {EW 182.1}
[EW 182.2]          Satan's angels had been compelled to flee before the bright, penetrating light of the heavenly angels, and they bitterly complained to their king that their prey had been violently taken from them, and that He whom they so much hated had risen from the dead. Satan and his hosts had exulted that their power over fallen man had caused the Lord of life to be laid in the grave, but short was their hellish triumph. For as Jesus walked forth from His prison house a majestic conqueror, Satan knew that after a season he must die, and his kingdom pass unto Him whose right it was. He lamented and raged that notwithstanding all his efforts, Jesus had not been overcome, but had opened a way of salvation for man, and whosoever would might walk in it and be saved.  {EW 182.2}
[EW 182.3]          The evil angels and their commander met in council to consider how they could still work against the                                                                              183  government of God. Satan bade his servants go to the chief priests and elders. Said he, "We succeeded in deceiving them, blinding their eyes and hardening their hearts against Jesus. We made them believe that He was an impostor. That Roman guard will carry the hateful news that Christ has risen. We led the priests and elders on to hate Jesus and to murder Him. Now hold it before them that if it becomes known that Jesus is risen, they will be stoned by the people for putting to death an innocent man."  {EW 182.3}
[EW 183.1]         As the host of heavenly angels departed from the sepulcher and the light and glory passed away, the Roman guard ventured to raise their heads and look about them. They were filled with amazement as they saw that the great stone had been rolled from the door of the sepulcher and that the body of Jesus was gone. They hastened to the city to make known to the priests and elders what they had seen. As those murderers listened to the marvelous report, paleness sat upon every face. Horror seized them at the thought of what they had done. If the report was correct, they were lost. For a time they sat in silence, looking upon one another's faces, not knowing what to do or what to say. To accept the report would be to condemn themselves. They went aside to consult as to what should be done. They reasoned that if the report brought by the guard should be circulated among the people, those who put Christ to death would be slain as His murderers. It was decided to hire the soldiers to keep the matter secret. The priests and elders offered them a large sum of money, saying, "Say ye, His disciples came by night, and stole Him away while we slept." And when the guard inquired what would be done with them for sleeping at their post, the Jewish officers promised to persuade the governor and secure their safety. For the sake of money, the Roman                                                                              184  guard sold their honor, and agreed to follow the counsel of the priests and elders.  {EW 183.1}
[EW 184.1]          When Jesus, as He hung upon the cross, cried out, "It is finished," the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ's resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.  {EW 184.1}
[EW 184.2]          Those risen ones differed in stature and form, some being more noble in appearance than others. I was informed that the inhabitants of earth had been degenerating, losing their strength and comeliness. Satan has the power of disease and death, and with every age the effects of the curse have been more visible, and the power of Satan more plainly seen. Those who lived in the days of Noah and Abraham resembled the angels in form, comeliness, and strength. But every succeeding generation have been growing weaker and more subject to disease, and their life has been of shorter duration. Satan has been learning how to annoy and enfeeble the race.  {EW 184.2}
[EW 184.3]          Those who came forth after the resurrection of Jesus appeared to many, telling them that the sacrifice for man was completed, that Jesus, whom the Jews crucified, had risen from the dead; and in proof of their words they declared, "We be risen with Him." They bore testimony that it was by His mighty power that they had been called forth from their graves.                                                                              185  Notwithstanding the lying reports circulated, the resurrection of Christ could not be concealed by Satan, his angels, or the chief priests; for this holy company, brought forth from their graves, spread the wonderful, joyful news; also Jesus showed Himself to His sorrowing, heartbroken disciples, dispelling their fears and causing them joy and gladness.  {EW 184.3}
[EW 185.1]          As the news spread from city to city and from town to town, the Jews in their turn feared for their lives and concealed the hatred which they cherished toward the disciples. Their only hope was to spread their lying report. And those who wished this lie to be true accepted it. Pilate trembled as he heard that Christ had risen. He could not doubt the testimony given, and from that hour peace left him forever. For the sake of worldly honor, for fear of losing his authority and his life, he had delivered Jesus to die. He was now fully convinced that it was not merely an innocent man of whose blood he was guilty, but the Son of God. Miserable to its close was the life of Pilate. Despair and anguish crushed every hopeful, joyful feeling. He refused to be comforted and died a most miserable death.  {EW 185.1}
[EW 185.2]          Herod's ［IT WAS HEROD ANTIPAS WHO TOOK PART IN THE TRIAL OF CHRIST, AND HEROD AGRIPPA I WHO PUT JAMES TO DEATH. AGRIPPA WAS NEPHEW AND BROTHER-IN-LAW OF ANTIPAS. THROUGH INTRIGUE HE SECURED THE THRONE OF ANTIPAS FOR HIMSELF, AND ON COMING TO POWER PURSUED THE SAME COURSE TOWARD THE CHRISTIANS THAT ANTIPAS HAD FOLLOWED. IN THE HERODIAN DYNASTY THERE WERE SIX PERSONS WHO BORE THE NAME OF HEROD. IT THUS SERVED IN A MEASURE AS A GENERAL TITLE, THE INDIVIDUALS BEING DESIGNATED BY OTHER NAMES, AS ANTIPAS, PHILIP, AGRIPPA, ETC. SO WE MIGHT SAY CZAR NICHOLAS, CZAR ALEXANDER, ETC. IN THE PRESENT INSTANCE THIS USE OF THE TERM BECOMES MORE NATURAL AND APPROPRIATE INASMUCH AS AGRIPPA, WHEN HE PUT JAMES TO DEATH, OCCUPIED THE THRONE OF ANTIPAS, WHO A LITTLE BEFORE HAD BEEN CONCERNED IN THE TRIAL OF CHRIST; AND HE MANIFESTED THE SAME CHARACTER. IT WAS THE SAME HERODIAN SPIRIT, ONLY IN ANOTHER PERSONALITY, AS "THE DRAGON" OF REVELATION 12:17 IS THE SAME AS THE DRAGON OF VERSE 3, THE REAL INSPIRING POWER IN EACH BEING THE DRAGON OF VERSE 9. IN THE ONE CASE HE WORKS THROUGH PAGAN ROME; IN THE OTHER THROUGH OUR OWN GOVERNMENT.］ heart had grown still harder; and when he heard that Christ had risen, he was not much                                                                              186  troubled. He took the life of James, and when he saw that this pleased the Jews, he took Peter also, intending to put him to death. But God had a work for Peter to do, and sent his angel to deliver him. Herod was visited with the judgments of God. While exalting himself in the presence of a great multitude, he was smitten by the angel of the Lord, and died a most horrible death.  {EW 185.2}
[EW 186.1]         Early in the morning of the first day of the week, before it was yet light, holy women came to the sepulcher, bringing sweet spices to anoint the body of Jesus. They found that the heavy stone had been rolled away from the door of the sepulcher, and the body of Jesus was not there. Their hearts sank within them, and they feared that their enemies had taken away the body. Suddenly they beheld two angels in white apparel, their faces bright and shining. These heavenly beings understood the errand of the women and immediately told them that Jesus was not there; He had risen, but they could behold the place where He had lain. They bade them go and tell His disciples that He would go before them into Galilee. With fear and great joy the women hurried back to the sorrowing disciples and told them the things which they had seen and heard.  {EW 186.1}
[EW 186.2]          The disciples could not believe that Christ had risen, but, with the women who had brought the report, ran hastily to the sepulcher. They found that Jesus was not there; they saw His linen clothes, but could not believe the good news that He had risen from the dead. They returned home marveling at what                                                                              187  they had seen, also at the report brought them by the women. But Mary chose to linger around the sepulcher, thinking of what she had seen, and distressed with the thought that she might have been deceived. She felt that new trials awaited her. Her grief was renewed, and she broke forth in bitter weeping. She stooped down to look again into the sepulcher, and beheld two angels clothed in white. One was sitting where the head of Jesus had lain, the other where His feet had been. They spoke to her tenderly, and asked her why she wept. She replied, "They have taken away my Lord, and I know not where they have laid Him."  {EW 186.2}
[EW 187.1]          As she turned from the sepulcher, she saw Jesus standing near, but knew Him not. He spoke to her tenderly, inquiring the cause of her sorrow and asking whom she was seeking. Supposing that He was the gardener, she begged Him, if He had borne away her Lord, to tell her where he had laid Him, that she might take Him away. Jesus spoke to her with His own heavenly voice, saying, "Mary!" She was acquainted with the tones of that dear voice, and quickly answered, "Master!" and in her joy was about to embrace Him; but Jesus said, "Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God." Joyfully she hastened to the disciples with the good news. Jesus quickly ascended to His Father to hear from His lips that He accepted the sacrifice, and to receive all power in heaven and upon earth.  {EW 187.1}
[EW 187.2]          Angels like a cloud surrounded the Son of God and bade the everlasting gates be lifted up, that the King of glory might come in. I saw that while Jesus was with that bright heavenly host, in the presence of God, and surrounded by His glory, He did not                                                                              188  forget His disciples upon the earth, but received power from His Father, that He might return and impart power to them. The same day He returned and showed Himself to His disciples. He suffered them then to touch Him; for He had ascended to His Father and had received power.  {EW 187.2}
[EW 188.1]          At this time Thomas was not present. He would not humbly receive the report of the disciples, but firmly and self-confidently affirmed that he would not believe unless he should put his fingers in the prints of the nails and his hand in the side where the cruel spear was thrust. In this he showed a lack of confidence in his brethren. If all should require the same evidence, none would now receive Jesus and believe in His resurrection. But it was the will of God that the report of the disciples should be received by those who could not themselves see and hear the risen Saviour. God was not pleased with the unbelief of Thomas. When Jesus again met with His disciples, Thomas was with them; and when he beheld Jesus, he believed. But he had declared that he would not be satisfied without the evidence of feeling added to sight, and Jesus gave him the evidence which he had desired. Thomas cried out, "My Lord and my God!" But Jesus reproved him for his unbelief, saying, "Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed."  {EW 188.1}
[EW 188.2]          In like manner those who have had no experience in the first and second angels' messages must receive them from others who had an experience and followed down through the messages. As Jesus was rejected, so I saw that these messages have been rejected. And as the disciples declared that there is salvation in no other name under heaven, given among men, so also should the servants of God faithfully and fearlessly warn those who embrace but a part of the truths                                                                              189  connected with the third message, that they must gladly receive all the messages as God has given them, or have no part in the matter.  {EW 188.2}
[EW 189.1]          While the holy women were carrying the report that Jesus had risen, the Roman guard were circulating the lie that had been put into their mouths by the chief priests and elders, that the disciples came by night, while they slept, and stole the body of Jesus. Satan had put this lie into the hearts and mouths of the chief priests, and the people stood ready to receive their word. But God had made this matter sure, and placed this important event, upon which our salvation depends, beyond all doubt; and it was impossible for priests and elders to cover it up. Witnesses were raised from the dead to testify to Christ's resurrection.  {EW 189.1}
[EW 189.2]          Jesus remained with His disciples forty days, causing them joy and gladness of heart as He opened to them more fully the realities of the kingdom of God. He commissioned them to bear testimony to the things which they had seen and heard concerning His sufferings, death, and resurrection, that He had made a sacrifice for sin, and that all who would might come unto Him and find life. With faithful tenderness He told them that they would be persecuted and distressed; but they would find relief in recalling their experience and remembering the words which He had spoken to them. He told them that He had overcome the temptations of Satan and obtained the victory through trials and suffering. Satan could have no more power over Him, but would bring his temptations to bear more directly upon them and upon all who should believe in His name. But they could overcome as He had overcome. Jesus endowed His disciples with power to work miracles, and told them that although they should be persecuted by wicked men, He would from time to time send His angels to deliver them; their                                                                              190  lives could not be taken until their mission should be accomplished; then they might be required to seal with their blood the testimonies which they had borne.  {EW 189.2}
[EW 190.1]          His anxious followers gladly listened to His teachings, eagerly feasting upon every word which fell from His holy lips. Now they certainly knew that He was the Saviour of the world. His words sank deep into their hearts, and they sorrowed that they must soon be parted from their heavenly Teacher and no longer hear comforting, gracious words from His lips. But again their hearts were warmed with love and exceeding joy, as Jesus told them that He would go and prepare mansions for them and come again and receive them, that they might be ever with Him. He promised also to send the Comforter, the Holy Spirit, to guide them into all truth. "And He lifted up His hands, and blessed them."  {EW 190.1}
[EW 190.2]        The Ascension of Christ           All heaven was waiting the hour of triumph when Jesus should ascend to His Father. Angels came to receive the King of glory and to escort Him triumphantly to heaven. After Jesus had blessed His disciples, He was parted from them and taken up. And as He led the way upward, the multitude of captives who were raised at His resurrection followed. A multitude of the heavenly host were in attendance, while in heaven an innumerable company of angels awaited His coming. As they ascended to the Holy City, the angels who escorted Jesus cried out, "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in." The angels in the city cried out with rapture, "Who is this                                                                              191  King of glory?" The escorting angels answered in triumph, "The Lord strong and mighty, the Lord mighty in battle! Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in!" Again the waiting angels asked, "Who is this King of glory?" and the escorting angels answered in melodious strains, "The Lord of hosts, He is the King of glory." And the heavenly train passed into the city of God. Then all the heavenly host surrounded their majestic Commander, and with the deepest adoration bowed before Him and cast their glittering crowns at His feet. And then they touched their golden harps, and in sweet, melodious strains filled all heaven with rich music and songs to the Lamb who was slain, yet lives again in majesty and glory.  {EW 190.2}
[EW 191.1]         As the disciples gazed sorrowfully toward heaven to catch the last glimpse of their ascending Lord, two angels clothed in white apparel stood by them and said to them, "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." The disciples and the mother of Jesus, who with them had witnessed the ascension of the Son of God, spent the following night in talking over His wonderful acts and the strange and glorious events which had taken place within a short time.  {EW 191.1}
[EW 191.2]          Satan again counseled with his angels, and with bitter hatred against God's government told them that while he retained his power and authority upon earth their efforts must be tenfold stronger against the followers of Jesus. They had prevailed nothing against Christ but must overthrow His followers, if possible. In every generation they must seek to ensnare those who would believe in Jesus. He related to his angels                                                                              192  that Jesus had given His disciples power to rebuke them and cast them out, and to heal those whom they should afflict. Then Satan's angels went forth like roaring lions, seeking to destroy the followers of Jesus. {EW 191.2}
[EW 192.1]        The Disciples of Christ           With mighty power the disciples preached a crucified and risen Saviour. Signs and wonders were wrought by them in the name of Jesus; the sick were healed; and a man who had been lame from his birth was restored to perfect soundness and entered with Peter and John into the temple, walking and leaping and praising God in the sight of all the people. The news spread, and the people began to press around the disciples. Many ran together, greatly astonished at the cure that had been wrought.  {EW 192.1}
[EW 192.2]         When Jesus died, the priests thought that no more miracles would be performed among them, that the excitement would die out and the people would again turn to the traditions of men. But lo! right among them the disciples were working miracles, and the people were filled with amazement. Jesus had been crucified, and they wondered where His followers had obtained this power. When He was alive, they thought that He imparted power to them; but when He died, they expected the miracles to cease. Peter understood their perplexity and said to them, "Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus; whom ye delivered up, and denied Him in the presence of Pilate, when he                                                                              193  was determined to let Him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. And His name through faith in His name hath made this man strong, whom ye see and know."  {EW 192.2}
[EW 193.1]          The chief priests and elders could not bear these words, and at their command Peter and John were seized and put in prison. But thousands had been converted and led to believe in the resurrection and ascension of Christ by hearing only one discourse from the disciples. The priests and elders were troubled. They had slain Jesus that the minds of the people might be turned to themselves; but the matter was now worse than before. They were openly accused by the disciples of being the murderers of the Son of God, and they could not determine to what extent these things might grow or how they themselves would be regarded by the people. They would gladly have put Peter and John to death, but dared not, for fear of the people.  {EW 193.1}
[EW 193.2]          On the following day the apostles were brought before the council. The very men who had eagerly cried for the blood of the Just One were there. They had heard Peter deny his Lord with cursing and swearing when charged with being one of His disciples, and they hoped again to intimidate him. But Peter had been converted, and he now saw an opportunity to remove the stain of that hasty, cowardly denial and to exalt the name which he had dishonored. With holy boldness, and in the power of the Spirit, he fearlessly declared unto them, "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. This is the stone which was set at nought of you builders, which is become the head of the                                                                              194  corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."  {EW 193.2}
[EW 194.1]          The people were astonished at the boldness of Peter and John and took knowledge of them that they had been with Jesus; for their noble, fearless conduct was like that of Jesus when before His enemies. Jesus, by one look of pity and sorrow, reproved Peter when he had denied Him, and now as he boldly acknowledged his Lord, Peter was approved and blessed. As a token of the approbation of Jesus, he was filled with the Holy Spirit.  {EW 194.1}
[EW 194.2]          The priests dared not manifest the hatred which they felt toward the disciples. They commanded them to go aside out of the council, and then conferred among themselves, saying, "What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." They were afraid to have the report of this good deed spread among the people. Should it become generally known, the priests felt that their own power would be lost, and they would be looked upon as the murderers of Jesus. Yet all that they dared to do was to threaten the apostles and command them to speak no more in the name of Jesus, lest they die. But Peter declared boldly that they could but speak the things which they had seen and heard.  {EW 194.2}
[EW 194.3]          By the power of Jesus the disciples continued to heal the afflicted and the sick who were brought to them. Hundreds enlisted daily under the banner of a crucified, risen, and ascended Saviour. The priests and elders, and those particularly engaged with them, were alarmed. Again they put the apostles in prison, hoping that the excitement would subside. Satan and his angels exulted; but the angels of God opened the                                                                              195  prison doors, and, contrary to the command of the high priests and elders, bade the apostles, "Go, stand and speak in the temple to the people all the words of this life."  {EW 194.3}
[EW 195.1]          The council assembled and sent for their prisoners. The officers unclosed the prison doors; but those whom they sought were not there. They returned to the priests and elders and said, "The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within." "Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. And when they had brought them, they set them before the council: and the high priest asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us."  {EW 195.1}
[EW 195.2]          Those Jewish leaders were hypocrites; they loved the praise of men more than they loved God. Their hearts had become so hardened that the most mighty works wrought by the apostles only enraged them. They knew that if the disciples preached Jesus, His crucifixion, resurrection, and ascension, it would fasten guilt upon them as His murderers. They were not as willing to receive the blood of Jesus as when they vehemently cried, "His blood be on us, and on our children."  {EW 195.2}
[EW 195.3]          The apostles boldly declared that they ought to obey God rather than men. Said Peter, "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance                                                                              196  to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him." At these fearless words those murderers were enraged, and determined to imbrue their hands again in blood by slaying the apostles. They were planning to do this, when an angel from God moved upon the heart of Gamaliel to counsel the priests and rulers: "Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God." Evil angels were moving upon the priests and elders to put the apostles to death; but God sent His angel to prevent it by raising up among the Jewish leaders themselves a voice in favor of His servants. The work of the apostles was not finished. They were to be brought before kings to witness to the name of Jesus and to testify of the things which they had seen and heard.  {EW 195.3}
[EW 196.1]          The priests unwillingly released their prisoners, after beating them and commanding them to speak no more in the name of Jesus. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." Thus the word of God grew and multiplied. The disciples boldly testified to the things which they had seen and heard, and through the name of Jesus they performed mighty miracles. They fearlessly charged the blood of Jesus upon those who had been so willing to receive it when they were permitted to have power over the Son of God.  {EW 196.1}
[EW 196.2]          I saw that angels of God were commissioned to guard with special care the sacred, important truths which were to serve as an anchor to the disciples of                                                                              197  Christ through every generation. The Holy Spirit especially rested upon the apostles, who were witnesses of our Lord's crucifixion, resurrection, and ascension-- important truths which were to be the hope of Israel. All were to look to the Saviour of the world as their only hope, and walk in the way which He had opened by the sacrifice of His own life, and keep God's law and live. I saw the wisdom and goodness of Jesus in giving power to the disciples to carry on the same work for which He had been hated and slain by the Jews. In His name they had power over the works of Satan. A halo of light and glory centered about the time of Jesus' death and resurrection, immortalizing the sacred truth that He was the Saviour of the world. {EW 196.2}
[EW 197.1]        The Death of Stephen           Disciples multiplied greatly in Jerusalem, and many of the priests were obedient to the faith. Stephen, full of faith, was doing great wonders and miracles among the people. The Jewish leaders were stirred to greater anger as they saw priests turning from their traditions, and from the sacrifices and offerings, and accepting Jesus as the great sacrifice. With power from on high, Stephen reproved the unbelieving priests and elders, and exalted Jesus before them. They could not withstand the wisdom and power with which he spoke, and as they found that they could prevail nothing against him, they hired men to swear falsely that they had heard him speak blasphemous words against Moses and against God. They stirred up the people and took Stephen, and, through false witnesses, accused him of speaking against the temple and the                                                                              198  law. They testified that they had heard him say that this Jesus of Nazareth would destroy the customs which Moses gave them.  {EW 197.1}
[EW 198.1]         As Stephen stood before his judges, the light of the glory of God rested upon his countenance. "And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." When called upon to answer to the charges brought against him, he began at Moses and the prophets and reviewed the history of the children of Israel and the dealings of God with them and showed how Christ had been foretold in prophecy. He referred to the history of the temple and declared that God dwelleth not in temples made with hands. The Jews worshiped the temple and were filled with greater indignation at anything spoken against that building than if it had been spoken against God. As Stephen spoke of Christ and referred to the temple, he saw that the people were rejecting his words; and he fearlessly rebuked them: "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost." While they observed the outward ordinances of their religion, their hearts were corrupt and full of deadly evil. He referred to the cruelty of their fathers in persecuting the prophets, and declared that those whom he addressed had committed a greater sin in rejecting and crucifying Christ. "Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers."  {EW 198.1}
[EW 198.2]          As these plain, cutting truths were spoken, the priests and rulers were enraged, and they rushed upon Stephen, gnashing their teeth. "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God," and said, "Behold, I see the heavens opened, and the Son of man standing on the right                                                                              199  hand of God." The people would not hear him. "They cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him." And he knelt down and cried with a loud voice, "Lord, lay not this sin to their charge."  {EW 198.2}
[EW 199.1]          I saw that Stephen was a mighty man of God, especially raised up to fill an important place in the church. Satan exulted in his death; for he knew that the disciples would greatly feel his loss. But Satan's triumph was short; for in that company, witnessing the death of Stephen, there was one to whom Jesus was to reveal Himself. Saul took no part in casting the stones at Stephen, yet he consented to his death. He was zealous in persecuting the church of God, hunting them, seizing them in their houses, and delivering them to those who would slay them. Saul was a man of ability and education; his zeal and learning caused him to be highly esteemed by the Jews, while he was feared by many of the disciples of Christ. His talents were effectively employed by Satan in carrying forward his rebellion against the Son of God, and those who believed in Him. But God can break the power of the great adversary and set free those who are led captive by him. Christ had selected Saul as a "chosen vessel" to preach His name, to strengthen His disciples in their work, and to more than fill the place of Stephen. {EW 199.1}
[EW 200.1]        The Conversion of Saul           As Saul journeyed to Damascus, with letters authorizing him to take men or women who were preaching Jesus, and bring them bound to Jerusalem, evil angels exulted around him. But suddenly a light from heaven shone round about him, which made the evil angels flee and caused him to fall quickly to the ground. He heard a voice saying, "Saul, Saul, why persecutest thou Me?" Saul inquired, "Who art Thou, Lord?" And the Lord said, "I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks." And Saul, trembling and astonished, said, "Lord, what wilt Thou have me to do?" And the Lord said, "Arise, and go into the city, and it shall be told thee what thou must do."  {EW 200.1}
[EW 200.2]         The men who were with him stood speechless, hearing a voice, but seeing no man. As the light passed away and Saul arose from the earth and opened his eyes, he found himself totally deprived of sight. The glory of the light of heaven had blinded him. They led him by the hand and brought him to Damascus, and he was three days without sight, neither did he eat nor drink. The Lord then sent His angel to one of the very men whom Saul had hoped to take captive and revealed to him in vision that he should go into the street called Straight, "and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight."  {EW 200.2}
[EW 200.3]          Ananias feared that there might be some mistake in this matter, and began to relate to the Lord what he had heard of Saul. But the Lord said unto Ananias,                                                                              201  "Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name's sake." Ananias followed the directions of the Lord, and entered into the house, and putting his hands on him, said, "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost."  {EW 200.3}
[EW 201.1]          Immediately Saul received sight and arose and was baptized. He then taught in the synagogues that Jesus was indeed the Son of God. All who heard him were amazed and inquired, "Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?" But Saul increased the more in strength, and confounded the Jews. They were again in trouble. All were acquainted with Saul's opposition to Jesus and his zeal in hunting out and delivering up to death all who believed on His name; and his miraculous conversion convinced many that Jesus was the Son of God. Saul related his experience in the power of the Holy Spirit. He was persecuting unto death, binding and delivering into prison both men and women, when, as he journeyed to Damascus, suddenly a great light from heaven shone round about him, and Jesus revealed Himself to him, and taught him that He was the Son of God.  {EW 201.1}
[EW 201.2]          As Saul thus boldly preached Jesus, he exerted a powerful influence. He had a knowledge of the Scriptures, and after his conversion a divine light shone upon the prophecies concerning Jesus, which enabled him clearly and boldly to present the truth and to correct any perversion of the Scriptures. With the Spirit of God resting upon him, he would in a clear                                                                              202  and forcible manner carry his hearers down through the prophecies to the time of Christ's first advent and show them that the scriptures had been fulfilled which referred to His sufferings, death, and resurrection. {EW 201.2}
[EW 202.1]        The Jews Decide to Kill Paul           As the chief priests and rulers witnessed the effect of the relation of Paul's experience, they were moved with hatred against him. They saw that he boldly preached Jesus and wrought miracles in His name, that multitudes listened to him and turned from their traditions and looked upon the Jewish leaders as the murderers of the Son of God. Their anger was kindled, and they assembled to consult as to what was best to be done to put down the excitement. They agreed that the only safe course was to put Paul to death. But God knew of their intention, and angels were commissioned to guard him, that he might live to fulfill his mission.  {EW 202.1}
[EW 202.2]         Led by Satan, the unbelieving Jews watched the gates of Damascus day and night, that as Paul should pass out, they might immediately kill him. But Paul had been informed that the Jews were seeking his life, and the disciples let him down over the wall in a basket by night. At this failure to carry out their purposes, the Jews were ashamed and indignant, and Satan's object was defeated.  {EW 202.2}
[EW 202.3]          After this, Paul went to Jerusalem to join himself to the disciples; but they were all afraid of him. They could not believe that he was a disciple. His life had been hunted by the Jews in Damascus, and his own brethren would not receive him; but Barnabas took him and brought him to the apostles, and declared                                                                              203  unto them how he had seen the Lord in the way and that he had preached boldly at Damascus in the name of Jesus.  {EW 202.3}
[EW 203.1]          But Satan was stirring up the Jews to destroy Paul, and Jesus bade him leave Jerusalem. In company with Barnabas, he went into other cities, preaching Jesus and working miracles, and many were converted. As one man was healed who had always been lame, the people who worshiped idols were about to sacrifice to the disciples. Paul was grieved, and told them that he and his fellow laborer were only men and that the God who made heaven and earth, the sea, and all things that are therein, must alone be worshiped. Thus Paul exalted God before the people; but he could scarcely restrain them. The first conception of faith in the true God, and of the worship and honor due to Him, was being formed in their minds; and as they were listening to Paul, Satan was urging on the unbelieving Jews of other cities to follow after Paul to destroy the good work wrought through him. These Jews stirred up the minds of those idolaters by false reports against Paul. The wonder and admiration of the people now changed to hate, and they who a short time before were ready to worship the disciples, stoned Paul and drew him out of the city, supposing that he was dead. But as the disciples were standing about Paul and mourning over him, to their joy he rose up and went with them into the city.  {EW 203.1}
[EW 203.2]          Again, as Paul and Silas preached Jesus, a certain woman possessed with a spirit of divination followed them, crying, "These men are the servants of the most high God, which show unto us the way of salvation." Thus she followed the disciples many days. But Paul was grieved; for this crying after them diverted the minds of the people from the truth. Satan's object in leading her to do this was to disgust the people                                                                              204  and destroy the influence of the disciples. Paul's spirit was stirred within him, and he turned and said to the spirit, "I command thee in the name of Jesus Christ to come out of her"; and the evil spirit was rebuked, and left her.  {EW 203.2}
[EW 204.1]          Her masters were pleased that she cried after the disciples; but when the evil spirit left her, and they saw her a meek disciple of Christ, they were enraged. They had gathered much money by her fortunetelling, and now the hope of their gain was gone. Satan's object was defeated; but his servants caught Paul and Silas, and drew them into the market place, unto the rulers, and to the magistrates, saying, "These men, being Jews, do exceedingly trouble our city." And the multitude rose up together against them, and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely, who, having received such a charge, thrust them into the inner prison and made their feet fast in the stocks. But the angels of the Lord accompanied them within the prison walls, and caused their imprisonment to tell to the glory of God, and show to the people that God was in the work, and with His chosen servants.  {EW 204.1}
[EW 204.2]          At midnight Paul and Silas prayed, and sang praises unto God, and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and I saw that immediately the angel of God loosed everyone's bands. The keeper of the prison, upon awaking and seeing the prison doors open, was affrighted. He thought that the prisoners had escaped, and that he must be punished with death. But as he was about to kill himself, Paul cried with a loud voice, saying, "Do thyself no harm: for we are all here."                                                                              205   {EW 204.2}
[EW 205.1]          The power of God there convicted the jailer. He called for a light, and springing in, came trembling and fell down before Paul and Silas, and brought them out, and said, "Sirs, what must I do to be saved?" And they said, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." The keeper of the prison then assembled his whole household, and Paul preached unto them Jesus. Thus the jailer's heart was united to those of his brethren, and he washed their stripes, and he and all his house were baptized that night. He then set food before them, and rejoiced, believing in God with all his house.  {EW 205.1}
[EW 205.2]          The wonderful news of the manifestation of the power of God in opening the prison doors, and in the conversion of the keeper and his family, was soon spread abroad. The rulers heard of these things, and were afraid, and sent to the jailer, requesting him to let Paul and Silas go. But Paul would not leave the prison in a private manner; he was not willing that the manifestation of the power of God should be concealed. He said unto them, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out." When these words were told to the magistrates, and it was known that the apostles were Roman citizens, the rulers were alarmed for fear they would make complaint to the emperor of their unlawful treatment. And they came and besought them, and brought them out, and desired them to depart out of the city. {EW 205.2}
[EW 206.1]        Paul Visits Jerusalem           After Paul's conversion, he visited Jerusalem and there preached Jesus and the wonders of His grace. He related his miraculous conversion, which so enraged the priests and rulers that they sought to take his life. But that he might be saved, Jesus again appeared to him in a vision while he was praying, and said unto him, "Get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me." Paul answered, "Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: and when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him." Paul thought that the Jews in Jerusalem could not resist his testimony; that they would consider that the great change in him could be wrought only by the power of God. But the reply was more decided than before: "Depart: for I will send thee far hence unto the Gentiles."  {EW 206.1}
[EW 206.2]         During Paul's absence from Jerusalem, he wrote many letters to different places, relating his experience and bearing a powerful testimony. But some strove to destroy the influence of those letters. They were forced to admit that his letters were weighty and powerful, but they declared that his bodily presence was weak and his speech contemptible.  {EW 206.2}
[EW 206.3]          The facts in the case were that Paul was a man of great learning, and his wisdom and manners charmed his hearers. Learned men were pleased with his knowledge, and many of them believed on Jesus. When before kings and large assemblies, he would pour forth such eloquence as would fascinate all before him. This greatly enraged the priests and elders. Paul could                                                                              207  readily enter into deep reasoning and, soaring up, carry the people with him in the most exalted trains of thought, bringing to view the deep riches of the grace of God and portraying before them the amazing love of Christ. Then with simplicity he would come down to the understanding of the common people and in a most powerful manner relate his experience, which called forth from them an ardent desire to become the disciples of Christ.  {EW 206.3}
[EW 207.1]          Again the Lord appeared to Paul and revealed to him that he must go up to Jerusalem, that he would there be bound and suffer for His name. Although he was a prisoner for a great length of time, yet the Lord carried forward His special work through him. His bonds were to be the means of spreading the knowledge of Christ and thus glorifying God. As he was sent from city to city for his trial, his testimony concerning Jesus and the interesting incidents of his own conversion were related before kings and governors, that they should be left without excuse concerning Jesus. Thousands believed on Him and rejoiced in His name. I saw that God's special purpose was fulfilled in the journey of Paul upon the sea; He designed that the ship's crew might thus witness the power of God through Paul and that the heathen also might hear the name of Jesus, and that many might be converted through the teaching of Paul and by witnessing the miracles he wrought. Kings and governors were charmed by his reasoning, and as with zeal and the power of the Holy Spirit he preached Jesus and related the interesting events of his experience, conviction fastened upon them that Jesus was the Son of God. While some wondered with amazement as they listened to Paul, one cried out, "Almost thou persuadest me to be a Christian." Yet the most of those who heard thought that at some future time they would                                                                              208  consider what they had heard. Satan took advantage of the delay, and, as they neglected the opportunity when their hearts were softened, it was forever lost. Their hearts became hardened.  {EW 207.1}
[EW 208.1]          I was shown the work of Satan in first blinding the eyes of the Jews so that they would not receive Jesus as their Saviour; and next in leading them, through envy because of His mighty works, to desire His life. Satan entered one of Christ's own followers and led him on to betray Him into the hands of His enemies, that they might crucify the Lord of life and glory.  {EW 208.1}
[EW 208.2]          After Jesus arose from the dead, the Jews added sin to sin as they sought to hide the fact of His resurrection by hiring the Roman guard to testify to a falsehood. But the resurrection of Jesus was made doubly sure by the resurrection of a multitude of witnesses at the same time. After His resurrection, Jesus appeared to His disciples, and to above five hundred at once, while those whom He brought up with Him appeared unto many, declaring that Jesus had risen.  {EW 208.2}
[EW 208.3]          Satan had caused the Jews to rebel against God by refusing to receive His Son, and by staining their hands with His most precious blood. No matter how powerful the evidence now produced that Jesus was the Son of God, the Redeemer of the world, they had murdered Him, and would not receive any evidence in His favor. Their only hope and consolation, like that of Satan after his fall, was in trying to prevail against the Son of God. They therefore continued their rebellion by persecuting the disciples of Christ, and putting them to death. Nothing fell so harshly on their ears as the name of Jesus whom they had crucified; and they were determined not to listen to any evidence in His favor. As when the Holy Spirit through Stephen declared the mighty evidence of Jesus'                                                                              209  being the Son of God, they stopped their ears lest they should be convinced. Satan had the murderers of Jesus fast in his grasp. By wicked works they had yielded themselves his willing subjects, and through them he was at work to trouble and annoy the believers in Christ. He worked through the Jews to stir up the Gentiles against Jesus and against those who followed Him. But God sent His angels to strengthen the disciples for their work, that they might testify of the things they had seen and heard, and at last by their steadfastness, seal their testimony with their blood.  {EW 208.3}
[EW 209.1]          Satan rejoiced that the Jews were safe in his snare. They still continued their useless forms, their sacrifices, and ordinances. As Jesus hung upon the cross and cried, "It is finished," the veil of the temple was rent in twain from top to bottom, to signify that God would no longer meet with the priests in the temple, to accept their sacrifices and ordinances, and also to show that the partition wall between the Jews and the Gentiles was broken down. Jesus had made an offering of Himself for both, and if saved at all, both must believe in Him as the only offering for sin, the Saviour of the world.  {EW 209.1}
[EW 209.2]          When the soldier pierced the side of Jesus as He hung upon the cross, there came out two distinct streams, one of blood, the other of water. The blood was to wash away the sins of those who should believe in His name, and the water was to represent that living water which is obtained from Jesus to give life to the believer. {EW 209.2}
[EW 210.1]          The Great Apostasy         I was carried forward to the time when heathen idolaters cruelly persecuted and killed the Christians. Blood flowed in torrents. The noble, the learned, and the common people were alike slain without mercy. Wealthy families were reduced to poverty, because they would not yield their religion. Notwithstanding the persecution and sufferings which these Christians endured, they would not lower the standard. They kept their religion pure. I saw that Satan exulted and triumphed over their sufferings. But God looked upon His faithful martyrs with great approbation. The Christians who lived in that fearful time were greatly beloved of Him, because they were willing to suffer for His sake. Every suffering endured by them increased their reward in heaven.  {EW 210.1}
[EW 210.2]         Although Satan rejoiced because of the sufferings of the saints, yet he was not satisfied. He wanted control of the mind as well as the body. The sufferings that they endured only drove them closer to the Lord, leading them to love one another, and causing them to fear more than ever to offend Him. Satan wished to lead them to displease God; then they would lose their strength, fortitude, and firmness. Although thousands were slain, yet others were springing up to supply their places. Satan saw that he was losing his subjects; for although they suffered persecution and death, yet they were secured to Jesus Christ, to be the subjects of His kingdom. Satan therefore laid his plans to fight more successfully against the government of God and overthrow the church. He led the heathen idolaters to embrace a part of the Christian faith. They professed to believe in the crucifixion                                                                              211  and resurrection of Christ, and proposed to unite with the followers of Jesus, without a change of heart. Oh, the fearful danger of the church. It was a time of mental anguish. Some thought that if they should come down and unite with those idolaters who had embraced a portion of the Christian faith, it would be the means of their full conversion. Satan was seeking to corrupt the doctrines of the Bible.  {EW 210.2}
[EW 211.1]          I saw that at last the standard was lowered, and that the heathen were uniting with the Christians. Although these worshipers of idols professed to be converted, they brought their idolatry with them into the church, only changing the objects of their worship to images of saints, and even of Christ and of Mary His mother. As the followers of Christ gradually united with them, the Christian religion became corrupted and the church lost its purity and power. Some refused to unite with them; such preserved their purity and worshiped God alone. They would not bow down to an image of anything in the heavens above or in the earth beneath.  {EW 211.1}
[EW 211.2]          Satan exulted over the fall of so many; and then he stirred up the fallen church to force those who would preserve the purity of their religion either to yield to their ceremonies and image worship or be put to death. The fires of persecution were again kindled against the true church of Christ, and millions were slain without mercy.  {EW 211.2}
[EW 211.3]          It was presented before me in the following manner: A large company of heathen idolaters bore a black banner, upon which were figures of the sun, moon, and stars. This company seemed to be very fierce and angry. I was then shown another company bearing a pure white banner, upon which was written, "Purity and holiness unto the Lord." Their countenances were marked with firmness and heavenly                                                                              212  resignation. I saw the heathen idolaters approach them, and there was a great slaughter. The Christians melted away before them; and yet the Christian company pressed the more closely together, and held the banner more firmly. As many fell, others rallied around the banner and filled their places.  {EW 211.3}
[EW 212.1]          I saw the company of idolaters consulting together. Failing to make the Christians yield, they agreed to another plan. I saw them lower their banner and then approach that firm Christian company and make propositions to them. At first their propositions were utterly refused. Then I saw the Christian company consulting together. Some said that they would lower the banner, accept the propositions, and save their lives, and at last they could gain strength to raise their banner among the heathen. A few, however, would not yield to this plan, but firmly chose to die holding their banner rather than to lower it. Then I saw many lower the banner and unite with the heathen; but the firm and steadfast would again seize it and bear it on high. I saw that persons were continually leaving the company of those who bore the pure banner, and were uniting with the idolaters under the black banner, to persecute those bearing the white banner. Many were slain, yet the white banner was held high, and believers were raised up to rally around it.  {EW 212.1}
[EW 212.2]          The Jews who first aroused the rage of the heathen against Jesus were not to escape unpunished. In the judgment hall, as Pilate hesitated to condemn Jesus, the infuriated Jews cried, "His blood be on us, and on our children." The fulfillment of this terrible curse which they called down upon their own heads, the Jewish nation has experienced. The heathen and those called Christians alike have been their foes. Those professed Christians, in their zeal for Christ,                                                                              213  whom the Jews crucified, thought that the more suffering they could bring upon them, the better would God be pleased. Many of the unbelieving Jews were therefore killed, while others were driven from place to place and were punished in almost every manner.  {EW 212.2}
[EW 213.1]          The blood of Christ and of the disciples, whom they had put to death, was upon them, and they were visited with terrible judgments. The curse of God followed them, and they were a byword and a derision to the heathen and to so-called Christians. They were degraded, shunned, and detested, as if the brand of Cain were upon them. Yet I saw that God had marvelously preserved this people and scattered them over the world that they might be looked upon as specially visited by the curse of God. I saw that God had forsaken the Jews as a nation; but that individuals among them will yet be converted and be enabled to tear the veil from their hearts and see that the prophecy concerning them has been fulfilled; they will receive Jesus as the Saviour of the world and see the great sin of their nation in rejecting and crucifying Him. {EW 213.1}
[EW 213.2]        The Mystery of Iniquity           It has ever been the design of Satan to draw the minds of the people from Jesus to man, and to destroy individual accountability. Satan failed in his design when he tempted the Son of God; but he succeeded better when he came to fallen man. Christianity became corrupted. Popes and priests presumed to take an exalted position, and taught the people to look to them for the pardon of their sins, instead of looking to Christ for themselves.  {EW 213.2}
[EW 214.1]                                                                              214          The people were wholly deceived. They were taught that the popes and priests were Christ's representatives, when in fact they were the representatives of Satan, and those who bowed to them worshiped Satan. The people called for the Bible; but the priests considered it dangerous to let them have it to read for themselves, lest they should become enlightened and expose the sins of their leaders. The people were taught to receive every word from these deceivers as from the mouth of God. They held that power over the mind which God alone should hold. If any dared to follow their own convictions, the same hate which Satan and the Jews exercised toward Jesus would be kindled against them, and those in authority would thirst for their blood.  {EW 214.1}
[EW 214.2]          I was shown a time when Satan especially triumphed. Multitudes of Christians were slain in a dreadful manner, because they would preserve the purity of their religion. The Bible was hated, and efforts were made to rid the earth of it. The people were forbidden to read it, on pain of death; and all the copies which could be found were burned. But I saw that God had a special care for His Word. He protected it. At different periods there were but a very few copies of the Bible in existence, yet He would not suffer His Word to be lost, for in the last days copies of it were to be so multiplied that every family could possess it. I saw that when there were but few copies of the Bible, it was precious and comforting to the persecuted followers of Jesus. It was read in the most secret manner, and those who had this exalted privilege felt that they had had an interview with God, with His Son Jesus, and with His disciples. But this blessed privilege cost many of them their lives. If discovered, they were taken to the headsman's block, to the stake, or to the dungeon to die of starvation. {EW 214.2}
[EW 215.1]                                                                              215           Satan could not hinder the plan of salvation. Jesus was crucified, and rose again the third day. But Satan told his angels that he would make the crucifixion and resurrection tell to his advantage. He was willing that those who professed faith in Jesus should believe that the laws regulating the Jewish sacrifices and offerings ceased at the death of Christ, if he could push them farther and make them believe that the law of ten commandments also died with Christ.  {EW 215.1}
[EW 215.2]          I saw that many readily yielded to this device of Satan. All heaven was moved with indignation as they saw the holy law of God trampled underfoot. Jesus and all the heavenly host were acquainted with the nature of God's law; they knew that He would not change or abrogate it. The hopeless condition of man after the fall caused the deepest sorrow in heaven, and moved Jesus to offer to die for the transgressors of God's holy law. But if that law could be abrogated, man might have been saved without the death of Jesus. Consequently His death did not destroy the law of His Father, but magnified and honored it and enforced obedience to all its holy precepts.  {EW 215.2}
[EW 215.3]          Had the church remained pure and steadfast, Satan could not have deceived them, and led them to trample on the law of God. In this bold plan, Satan strikes directly against the foundation of God's government in heaven and on earth. His rebellion caused him to be expelled from heaven. After he rebelled, in order to save himself he wished God to change His law, but was told before the whole heavenly host that God's law was unalterable. Satan knows that if he can cause others to violate God's law, he has gained them to his cause; for every transgressor of that law must die.  {EW 215.3}
[EW 215.4]          Satan decided to go still farther. He told his angels that some would be so jealous of God's law that                                                                              216  they could not be caught in this snare; the ten commandments were so plain that many would believe that they were still binding, and therefore he must seek to corrupt only one of the commandments. He then led on his representatives to attempt to change the fourth, or Sabbath, commandment, thus altering the only one of the ten which brings to view the true God, the Maker of the heavens and the earth. Satan presented before them the glorious resurrection of Jesus, and told them that by His rising on the first day of the week, He changed the Sabbath from the seventh to the first day of the week.  {EW 215.4}
[EW 216.1]          Thus Satan used the resurrection to serve his purpose. He and his angels rejoiced that the errors they had prepared took so well with the professed friends of Christ. What one looked upon with religious horror, another would receive. Thus different errors were received and defended with zeal. The will of God, so plainly revealed in His Word, was covered up with errors and traditions, which have been taught as the commandments of God. Although this heaven-daring deception will be suffered to be carried on until the second appearing of Jesus, yet through all this time of error and deception, God has not been left without witnesses. Amid the darkness and persecution of the church there have always been true and faithful ones who kept all of God's commandments.  {EW 216.1}
[EW 216.2]          I saw that the angelic host were filled with amazement as they beheld the sufferings and death of the King of glory. But I saw that it was no marvel to them that the Lord of life and glory, He who filled all heaven with joy and splendor, should break the bands of death, and walk forth from His prison house, a triumphant conqueror. Therefore, if either of these events should be commemorated by a day of rest, it is the crucifixion. But I saw that neither of these                                                                              217  events was designed to alter or abrogate God's law; on the contrary, they give the strongest proof of its immutability.  {EW 216.2}
[EW 217.1]          Both of these important events have their memorials. By partaking of the Lord's supper, the broken bread and the fruit of the vine, we show forth the Lord's death until He comes. The scenes of His sufferings and death are thus brought fresh to our minds. The resurrection of Christ is commemorated by our being buried with Him by baptism, and raised out of the watery grave, in likeness of His resurrection, to live in newness of life.  {EW 217.1}
[EW 217.2]          I was shown that the law of God would stand fast forever, and exist in the new earth to all eternity. At the creation, when the foundations of the earth were laid, the sons of God looked with admiration upon the work of the Creator, and all the heavenly host shouted for joy. It was then that the foundation of the Sabbath was laid. At the close of the six days of creation, God rested on the seventh day from all His work which He had made; and He blessed the seventh day and sanctified it, because that in it He had rested from all His work. The Sabbath was instituted in Eden before the fall, and was observed by Adam and Eve, and all the heavenly host. God rested on the seventh day, and blessed and hallowed it. I saw that the Sabbath never will be done away; but that the redeemed saints, and all the angelic host, will observe it in honor of the great Creator to all eternity.  {EW 217.2}
[EW 218.1]        Death Not Eternal Life in Misery           Satan commenced his deception in Eden. He said to Eve, "Ye shall not surely die." This was Satan's first lesson upon the immortality of the soul, and he has carried on this deception from that time to the present, and will carry it on until the captivity of God's children shall be turned. I was pointed to Adam and Eve in Eden. They partook of the forbidden tree, and then the flaming sword was placed around the tree of life, and they were driven from the garden, lest they should partake of the tree of life, and be immortal sinners. The fruit of this tree was to perpetuate immortality. I heard an angel ask, "Who of the family of Adam have passed that flaming sword, and have partaken of the tree of life?" I heard another angel answer, "Not one of the family of Adam has passed that flaming sword, and partaken of that tree; therefore there is not an immortal sinner." The soul that sinneth, it shall die an everlasting death-- a death from which there will be no hope of resurrection; and then the wrath of God will be appeased.  {EW 218.1}
[EW 218.2]         It was a marvel to me that Satan could succeed so well in making men believe that the words of God, "The soul that sinneth, it shall die," mean that the soul that sinneth it shall not die, but live eternally in misery. Said the angel, "Life is life, whether it is in pain or happiness. Death is without pain, without joy, without hatred."  {EW 218.2}
[EW 218.3]          Satan told his angels to make a special effort to spread the lie first repeated to Eve in Eden, "Ye shall not surely die." And as the error was received by the people, and they were led to believe that man was immortal, Satan led them on to believe that the sinner                                                                              219  would live in eternal misery. Then the way was prepared for Satan to work through his representatives and hold up God before the people as a revengeful tyrant--one who plunges all those into hell who do not please Him, and causes them ever to feel His wrath; and while they suffer unutterable anguish, and writhe in the eternal flames, He is represented as looking down upon them with satisfaction. Satan knew that if this error should be received, God would be hated by many, instead of being loved and adored; and that many would be led to believe that the threatenings of God's Word would not be literally fulfilled, for it would be against His character of benevolence and love to plunge into eternal torments the beings whom He had created.  {EW 218.3}
[EW 219.1]          Another extreme which Satan has led the people to adopt is entirely to overlook the justice of God, and the threatenings in His Word, and to represent Him as being all mercy, so that not one will perish, but that all, both saint and sinner, will at last be saved in His kingdom.  {EW 219.1}
[EW 219.2]          In consequence of the popular errors of the immortality of the soul and endless misery, Satan takes advantage of another class and leads them to regard the Bible as an uninspired book. They think it teaches many good things; but they cannot rely upon it and love it, because they have been taught that it declares the doctrine of eternal misery.  {EW 219.2}
[EW 219.3]          Another class Satan leads on still further, even to deny the existence of God. They can see no consistency in the character of the God of the Bible, if He will inflict horrible tortures upon a portion of the human family to all eternity. Therefore they deny the Bible and its Author and regard death as an eternal sleep.  {EW 219.3}
[EW 219.4]          There is still another class who are fearful and                                                                              220  timid. These Satan tempts to commit sin, and after they have sinned, he holds up before them that the wages of sin is not death but life in horrible torments, to be endured throughout the endless ages of eternity. By thus magnifying before their feeble minds the horrors of an endless hell, he takes possession of their minds, and they lose their reason. Then Satan and his angels exult, and the infidel and atheist join in casting reproach upon Christianity. They claim that these evils are the natural results of believing in the Bible and its Author, whereas they are the results of the reception of popular heresy.  {EW 219.4}
[EW 220.1]          I saw that the heavenly host were filled with indignation at this bold work of Satan. I inquired why all these delusions should be suffered to take effect upon the minds of men when the angels of God were powerful, and if commissioned, could easily break the enemy's power. Then I saw that God knew that Satan would try every art to destroy man; therefore He had caused His word to be written out, and had made His purposes in regard to the human race so plain that the weakest need not err. After having given His word to man, He had carefully preserved it from destruction by Satan or his angels, or by any of his agents or representatives. While other books might be destroyed, this was to be immortal. And near the close of time, when the delusions of Satan should increase, it was to be so multiplied that all who desired might have a copy, and, if they would, might arm themselves against the deceptions and lying wonders of Satan.  {EW 220.1}
[EW 220.2]          I saw that God had especially guarded the Bible; yet when copies of it were few, learned men had in some instances changed the words, thinking that they were making it more plain, when in reality they were mystifying that which was plain, by causing it to lean                                                                              221  to their established views, which were governed by tradition. But I saw that the Word of God, as a whole, is a perfect chain, one portion linking into and explaining another. True seekers for truth need not err; for not only is the Word of God plain and simple in declaring the way of life, but the Holy Spirit is given as a guide in understanding the way to life therein revealed.  {EW 220.2}
[EW 221.1]          I saw that the angels of God are never to control the will. God sets before man life and death. He can have his choice. Many desire life, but still continue to walk in the broad road. They choose to rebel against God's government, notwithstanding His great mercy and compassion in giving His Son to die for them. Those who do not choose to accept of the salvation so dearly purchased, must be punished. But I saw that God would not shut them up in hell to endure endless misery, neither will He take them to heaven; for to bring them into the company of the pure and holy would make them exceedingly miserable. But He will destroy them utterly and cause them to be as if they had not been; then His justice will be satisfied. He formed man out of the dust of the earth, and the disobedient and unholy will be consumed by fire and return to dust again. I saw that the benevolence and compassion of God in this matter should lead all to admire His character and to adore His holy name. After the wicked are destroyed from off the earth, all the heavenly host will say, "Amen!"  {EW 221.1}
[EW 221.2]          Satan looks with great satisfaction upon those who profess the name of Christ, yet closely adhere to the delusions which he himself has originated. His work is still to devise new delusions, and his power and art in this direction continually increase. He led his representatives, the popes and the priests, to exalt themselves, and to stir up the people to bitterly persecute                                                                              222  and destroy those who were not willing to accept his delusions. Oh, the sufferings and agony which the precious followers of Christ were made to endure! Angels have kept a faithful record of it all. Satan and his evil angels exultingly told the angels who ministered to these suffering saints that they were all to be killed, so that there would not be left a true Christian upon the earth. I saw that the church of God was then pure. There was no danger of men with corrupt hearts coming into it; for the true Christian, who dared to declare his faith, was in danger of the rack, the stake, and every torture which Satan and his evil angels could invent or inspire in the mind of man. {EW 221.2}
[EW 222.1]        The Reformation           Notwithstanding all the persecution of the saints, living witnesses for God's truth were raised up on every hand. Angels of the Lord were doing the work committed to their trust. They were searching in the darkest places and selecting out of the darkness men who were honest in heart. These were all buried up in error, yet God called them, as He did Saul, to be chosen vessels to bear His truth and raise their voices against the sins of His professed people. Angels of God moved upon the hearts of Martin Luther, Melanchthon, and others in different places, and caused them to thirst for the living testimony of the Word of God. The enemy had come in like a flood, and the standard must be raised against him. Luther was the one chosen to breast the storm, stand up against the ire of a fallen church, and strengthen the few who were faithful to their holy profession. He was ever fearful of offending God. He tried through works to obtain His favor, but was not satisfied until a gleam of light                                                                              223  from heaven drove the darkness from his mind and led him to trust, not in works, but in the merits of the blood of Christ. He could then come to God for himself, not through popes or confessors, but through Jesus Christ alone.  {EW 222.1}
[EW 223.1]         Oh, how precious to Luther was this new and glorious light which had dawned upon his dark understanding and driven away his superstition! He prized it higher than the richest earthly treasure. The Word of God was new. Everything was changed. The book he had dreaded because he could not see beauty in it, was now life, eternal life, to him. It was his joy, his consolation, his blessed teacher. Nothing could induce him to leave its study. He had feared death; but as he read the Word of God, all his terrors disappeared, and he admired the character of God and loved Him. He searched the Bible for himself and feasted upon the rich treasures it contained; then he searched it for the church. He was disgusted with the sins of those in whom he had trusted for salvation, and as he saw many others enshrouded in the same darkness which had covered him, he anxiously sought an opportunity to point them to the Lamb of God, who alone taketh away the sin of the world.  {EW 223.1}
[EW 223.2]          Raising his voice against the errors and sins of the papal church, he earnestly endeavored to break the chain of darkness which was confining thousands and causing them to trust in works for salvation. He longed to be enabled to open to their minds the true riches of the grace of God and the excellence of salvation obtained through Jesus Christ. In the power of the Holy Spirit he cried out against the existing sins of the leaders of the church; and as he met the storm of opposition from the priests, his courage failed not; for he firmly relied upon the strong arm of God, and confidently trusted in Him for victory. As he pushed                                                                              224  the battle closer and closer, the rage of the priests was kindled still hotter against him. They did not wish to be reformed. They chose to be left in ease, in wanton pleasure, in wickedness; and they desired the church also to be kept in darkness.  {EW 223.2}
[EW 224.1]         I saw that Luther was ardent and zealous, fearless and bold, in reproving sin and advocating the truth. He cared not for wicked men or devils; he knew that he had One with him mightier than they all. Luther possessed zeal, courage, and boldness, and at times was in danger of going to extremes. But God raised up Melanchthon, who was just the opposite in character, to aid Luther in carrying on the work of reformation. Melanchthon was timid, fearful, cautious, and possessed great patience. He was greatly beloved of God. His knowledge of the Scriptures was great, and his judgment and wisdom excellent. His love for the cause of God was equal to Luther's. The hearts of these men the Lord knit together; they were inseparable friends. Luther was a great help to Melanchthon when in danger of being fearful and slow, and Melanchthon in turn was a great help to Luther when in danger of moving too fast. Melanchthon's farseeing caution often averted trouble which would have come upon the cause had the work been left alone to Luther; and ofttimes the work would not have been pushed forward had it been left to Melanchthon alone. I was shown the wisdom of God in choosing these two men to carry on the work of reformation.  {EW 224.1}
[EW 224.2]          I was then carried back to the days of the apostles and saw that God chose as companions an ardent, zealous Peter and a mild, patient John. Sometimes Peter was impetuous, and often when this was the case the beloved disciple would check him. This, however, did not reform him. But after he had denied his Lord, repented, and been converted, all he needed                                                                              225  to check his ardor and zeal was a mild caution from John. The cause of Christ would often have suffered had it been left to John alone. Peter's zeal was needed. His boldness and energy often delivered them from difficulty and silenced their enemies. John was winning. He gained many to the cause of Christ by his patient forbearance and deep devotedness.  {EW 224.2}
[EW 225.1]          God raised up men to cry against the existing sins of the papal church and carry forward the Reformation. Satan sought to destroy these living witnesses; but the Lord made a hedge about them. Some, for the glory of His name, were permitted to seal with their blood the testimony they had borne; but there were other powerful men, like Luther and Melanchthon, who could best glorify God by living and exposing the sins of priests, popes, and kings. These trembled before the voice of Luther, and his fellow laborers. Through those chosen men, rays of light began to scatter the darkness, and very many joyfully received the light and walked in it. And when one witness was slain, two or more were raised up to take his place.  {EW 225.1}
[EW 225.2]          But Satan was not satisfied. He could only have power over the body. He could not make believers yield their faith and hope. And even in death they triumphed with a bright hope of immortality at the resurrection of the just. They had more than mortal energy. They dared not sleep for a moment, but kept the Christian armor girded about them, prepared for a conflict, not merely with spiritual foes, but with Satan in the form of men whose constant cry was, "Give up your faith, or die." These few Christians were strong in God, and more precious in His sight than half a world who bear the name of Christ, and yet are cowards in His cause. While the church was persecuted, its members were united and loving; they were strong in God. Sinners were not permitted to                                                                              226  unite with the church. Those only who are willing to forsake all for Christ could be His disciples. These loved to be poor, humble, and Christlike. {EW 225.2}
[EW 226.1]        The Church and the World United           After this I saw Satan consulting with his angels and considering what they had gained. True, they had, through fear of death, kept some timid souls from embracing the truth; but many, even of the most timid, had received the truth, and thereupon their fears and timidity immediately left them. As these witnessed the death of their brethren and beheld their firmness and patience, they knew that God and angels assisted them to endure such sufferings, and they grew bold and fearless. And when called to yield their own lives, they maintained their faith with such patience and firmness as caused even their murderers to tremble. Satan and his angels decided that there was a more successful way to destroy souls, one that would be more certain in the end. Although Christians were made to suffer, their steadfastness, and the bright hope that cheered them, caused the weakest to grow strong and enabled them to approach the rack and the flames undaunted. They imitated the noble bearing of Christ when before His murderers, and by their constancy and the glory of God which rested upon them, they convinced many others of the truth.  {EW 226.1}
[EW 226.2]         Satan therefore decided that he must come in a milder form. He had already corrupted the doctrines of the Bible, and traditions which were to ruin millions were taking deep root. Restraining his hate, he decided not to urge on his subjects to such bitter persecution, but lead the church to contend for various traditions, instead of for the faith once delivered to                                                                              227  the saints. As he prevailed on the church to receive favors and honors from the world, under the pretense of receiving benefits, she began to lose favor with God. Shunning to declare the straight truths which shut out the lovers of pleasure and friends of the world, she gradually lost her power.  {EW 226.2}
[EW 227.1]          The church is not now the separate and peculiar people she was when the fires of persecution were kindled against her. How is the gold become dim! how is the most fine gold changed! I saw that if the church had always retained her peculiar, holy character, the power of the Holy Spirit which was imparted to the disciples would still be with her. The sick would be healed, devils would be rebuked and cast out, and she would be mighty and a terror to her enemies.  {EW 227.1}
[EW 227.2]          I saw a very large company professing the name of Christ, but God did not recognize them as His. He had no pleasure in them. Satan seemed to assume a religious character and was very willing that the people should think they were Christians. He was even anxious that they should believe in Jesus, His crucifixion, and His resurrection. Satan and his angels fully believe all this themselves, and tremble. But if this faith does not provoke to good works, and lead those who profess it to imitate the self-denying life of Christ, Satan is not disturbed; for they merely assume the Christian name, while their hearts are still carnal, and he can use them in his service even better than if they made no profession. Hiding their deformity under the name of Christian, they pass along with their unsanctified natures, and their evil passions unsubdued. This gives occasion for the unbeliever to reproach Christ with their imperfections, and causes those who do possess pure and undefiled religion to be brought into disrepute.                                                                              228   {EW 227.2}
[EW 228.1]          The ministers preach smooth things to suit carnal professors. They dare not preach Jesus and the cutting truths of the Bible; for if they should, these carnal professors would not remain in the church. But as many of them are wealthy, they must be retained, although they are no more fit to be there than Satan and his angels. This is just as Satan would have it. The religion of Jesus is made to appear popular and honorable in the eyes of the world. The people are told that those who profess religion will be more honored by the world. Such teachings differ very widely from the teachings of Christ. His doctrine and the world could not be at peace. Those who followed Him had to renounce the world. These smooth things originated with Satan and his angels. They formed the plan, and nominal professors carried it out. Pleasing fables were taught and readily received, and hypocrites and open sinners united with the church. If the truth had been preached in its purity, it would soon have shut out this class. But there was no difference between the professed followers of Christ and the world. I saw that if the false covering had been torn off from the members of the churches, there would have been revealed such iniquity, vileness, and corruption that the most diffident child of God would have had no hesitancy in calling these professed Christians by their right name, children of their father, the devil; for his works they did.  {EW 228.1}
[EW 228.2]          Jesus and all the heavenly host looked with disgust upon the scene; yet God had a message for the church that was sacred and important. If received, it would make a thorough reformation in the church, revive the living testimony that would purge out hypocrites and sinners, and bring the church again into favor with God. {EW 228.2}
[EW 229.1]        William Miller  ［SEE APPENDIX.］         God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.  {EW 229.1}
[EW 229.2]         As he followed down the prophecies, he saw that the inhabitants of the earth were living in the closing scenes of this world's history, yet they knew it not. He looked at the churches and saw that they were corrupt; they had taken their affections from Jesus and placed them on the world; they were seeking for worldly honor, instead of that honor which cometh from above; grasping for worldly riches, instead of laying up their treasure in heaven. He could see hypocrisy, darkness, and death everywhere. His spirit was stirred within him. God called him to leave his farm, as He called Elisha to leave his oxen and the field of his labor to follow Elijah. With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of                                                                              230  Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.  {EW 229.2}
[EW 230.1]          I was carried back to the days of the disciples and was shown that God had a special work for the beloved John to accomplish. Satan was determined to hinder this work, and he led on his servants to destroy John. But God sent His angel and wonderfully preserved him. All who witnessed the great power of God manifested in the deliverance of John were astonished, and many were convinced that God was with him, and that the testimony which he bore concerning Jesus was correct. Those who sought to destroy him were afraid to attempt again to take his life, and he was permitted to suffer on for Jesus. He was falsely accused by his enemies and was shortly banished to a lonely island, where the Lord sent His angel to reveal to him events which were to take place upon the earth and the state of the church down to the end --her backslidings and the position which she should occupy if she would please God and finally overcome.  {EW 230.1}
[EW 230.2]          The angel from heaven came to John in majesty, his countenance beaming with the excellent glory of God. He revealed to John scenes of deep and thrilling interest in the history of the church of God and brought before him the perilous conflicts which Christ's followers were to endure. John saw them passing through fiery trials, made white and tried, and, finally, victorious overcomers, gloriously saved in the kingdom of God. The countenance of the angel grew radiant with joy and was exceeding glorious, as he showed John the final triumph of the church of God. As the apostle beheld the final deliverance of the church, he was carried away with the glory of the scene and                                                                              231  with deep reverence and awe fell at the feet of the angel to worship him. The heavenly messenger instantly raised him up and gently reproved him, saying, "See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy." The angel then showed John the heavenly city with all its splendor and dazzling glory, and he, enraptured and overwhelmed, and forgetful of the former reproof of the angel, again fell to worship at his feet. Again the gentle reproof was given, "See thou do it not for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God."  {EW 230.2}
[EW 231.1]          Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.  {EW 231.1}
[EW 231.2]          If Daniel's visions had been understood, the people could better have understood the visions of John. But at the right time, God moved upon His chosen servant, who, with clearness and in the power of the Holy Spirit, opened the prophecies and showed the harmony of the visions of Daniel and John and other portions of the Bible, and pressed home upon the hearts of the people the sacred, fearful warnings of the Word to prepare for the coming of the Son of man. Deep and solemn conviction rested upon the minds of those who heard him, and ministers and people, sinners and infidels, turned to the Lord and sought a preparation to stand in the judgment.                                                                              232   {EW 231.2}
[EW 232.1]          Angels of God accompanied William Miller in his mission. He was firm and undaunted, fearlessly proclaiming the message committed to his trust. A world lying in wickedness and a cold, worldly church were enough to call into action all his energies and lead him willingly to endure toil, privation, and suffering. Although opposed by professed Christians and the world, and buffeted by Satan and his angels, he ceased not to preach the everlasting gospel to crowds wherever he was invited, sounding far and near the cry, "Fear God, and give glory to Him; for the hour of His judgment is come."   {EW 232.1}
[EW 232.2]        The First Angel's Message  ［SEE APPENDIX.］           I saw that God was in the proclamation of the time in 1843. It was His design to arouse the people and bring them to a testing point, where they should decide for or against the truth. Ministers were convinced of the correctness of the positions taken on the prophetic periods, and some renounced their pride, and left their salaries and their churches to go forth from place to place to give the message. But as the message from heaven could find a place in the hearts of but few of the professed ministers of Christ, the work was laid upon many who were not preachers. Some left their fields to sound the message, while others were called from their shops and their merchandise. And even some professional men were compelled to leave their professions to engage in the unpopular work of giving the first angel's message.  {EW 232.2}
[EW 232.3]         Ministers laid aside their sectarian views and feelings and united in proclaiming the coming of Jesus. Wherever the message was given, it moved the people. Sinners repented, wept, and prayed for forgiveness,                                                                              233  and those whose lives had been marked with dishonesty were anxious to make restitution. Parents felt the deepest solicitude for their children. Those who received the message labored with their unconverted friends and relatives, and with their souls bowed with the weight of the solemn message, warned and entreated them to prepare for the coming of the Son of man. Those cases were most hardened that would not yield to such a weight of evidence set home by heartfelt warnings. This soul-purifying work led the affections away from worldly things to a consecration never before experienced.  {EW 232.3}
[EW 233.1]          Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, "Fear God, and give glory to Him; for the hour of His judgment is come."  {EW 233.1}
[EW 233.2]          The preaching of definite time called forth great opposition from all classes, from the minister in the pulpit down to the most reckless, heaven-daring sinner. "No man knoweth the day nor the hour," was heard from the hypocritical minister and the bold scoffer. Neither would be instructed and corrected by those who were pointing to the year when they believed the                                                                              234  prophetic periods would run out, and to the signs which showed Christ near, even at the doors. Many shepherds of the flock, who professed to love Jesus, said that they had no opposition to the preaching of Christ's coming, but they objected to the definite time. God's all-seeing eye read their hearts. They did not love Jesus near. They knew that their unchristian lives would not stand the test, for they were not walking in the humble path marked out by Him. These false shepherds stood in the way of the work of God. The truth spoken in its convincing power aroused the people, and like the jailer, they began to inquire, "What must I do to be saved?" But these shepherds stepped in between the truth and the people, and preached smooth things to lead them from the truth. They united with Satan and his angels, crying, "Peace, peace," when there was no peace. Those who loved their ease and were content with their distance from God would not be aroused from their carnal security. I saw that angels of God marked it all; the garments of those unconsecrated shepherds were covered with the blood of souls.  {EW 233.2}
[EW 234.1]          Ministers who would not accept this saving message themselves hindered those who would have received it. The blood of souls is upon them. Preachers and people joined to oppose this message from heaven and to persecute William Miller and those who united with him in the work. Falsehoods were circulated to injure his influence; and at different times after he had plainly declared the counsel of God, applying cutting truths to the hearts of his hearers, great rage was kindled against him, and as he left the place of meeting, some waylaid him in order to take his life. But angels of God were sent to protect him, and they led him safely away from the angry mob. His work was not yet finished.                                                                              235   {EW 234.1}
[EW 235.1]          The most devoted gladly received the message. They knew that it was from God and that it was delivered at the right time. Angels were watching with the deepest interest the result of the heavenly message, and when the churches turned from and rejected it, they in sadness consulted with Jesus. He turned His face from the churches and bade His angels faithfully watch over the precious ones who did not reject the testimony, for another light was yet to shine upon them.  {EW 235.1}
[EW 235.2]          I saw that if professed Christians had loved their Saviour's appearing, if they had placed their affections on Him, and had felt that there was none upon the earth to be compared with Him, they would have hailed with joy the first intimation of His coming. But the dislike which they manifested, as they heard of their Lord's coming, was a decided proof that they did not love Him. Satan and his angels triumphed, and cast it in the face of Christ and His holy angels, that His professed people had so little love for Jesus that they did not desire His second appearing.  {EW 235.2}
[EW 235.3]          I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts.                                                                              236  They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.  {EW 235.3}
[EW 236.1]          Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time--"Though it ［the vision］ tarry, wait for it." In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.  {EW 236.1}
[EW 236.2]          Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom                                                                              237  in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message.  {EW 236.2}
[EW 237.1]          The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel. {EW 237.1}
[EW 237.2]        The Second Angel's Message  ［SEE APPENDIX.］           As the churches refused to receive the first angel's message, they rejected the light from heaven and fell from the favor of God. They trusted to their own strength, and by opposing the first message placed themselves where they could not see the light of the second angel's message. But the beloved of God, who were oppressed, accepted the message, "Babylon is fallen," and left the churches.                                                                              238   {EW 237.2}
[EW 238.1]         Near the close of the second angel's message, ［SEE APPENDIX.］ I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, "Behold, the Bridegroom cometh; go ye out to meet Him!"  {EW 238.1}
[EW 238.2]         This was the midnight cry, which was to give power to the second angel's message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, "Behold, the Bridegroom cometh; go ye out to meet Him!" Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, "Behold, the Bridegroom cometh; go ye out to meet Him!"  {EW 238.2}
[EW 238.3]          In every part of the land, light was given upon the second angel's message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.  {EW 238.3}
[EW 238.4]          The saints anxiously waited for their Lord with fasting, watching, and almost constant prayer. Even some sinners looked forward to the time with terror;                                                                              239  but the great mass manifested the spirit of Satan in their opposition to the message. They mocked and scoffed, repeating everywhere, "No man knoweth the day nor the hour." Evil angels urged them on to harden their hearts and to reject every ray of light from heaven, that they might be fastened in the snare of Satan. Many who professed to be looking for Christ had no part in the work of the message. The glory of God which they had witnessed, the humility and deep devotion of the waiting ones, and the overwhelming weight of evidence, caused them to profess to receive the truth; but they had not been converted; they were not ready for the coming of their Lord.  {EW 238.4}
[EW 239.1]          A spirit of solemn and earnest prayer was everywhere felt by the saints. A holy solemnity was resting upon them. Angels were watching with the deepest interest the effect of the message, and were elevating those who received it, and drawing them from earthly things to obtain large supplies from salvation's fountain. God's people were then accepted of Him. Jesus looked upon them with pleasure, for His image was reflected in them. They had made a full sacrifice, an entire consecration, and expected to be changed to immortality. But they were destined again to be sadly disappointed. The time to which they looked, expecting deliverance, passed; they were still upon the earth, and the effects of the curse never seemed more visible. They had placed their affections on heaven, and in sweet anticipation had tasted immortal deliverance; but their hopes were not realized.  {EW 239.1}
[EW 239.2]          The fear that had rested upon many of the people did not at once disappear; they did not immediately triumph over the disappointed ones. But as no visible tokens of God's wrath appeared, they recovered from the fear which they had felt and commenced their ridicule and scoffing. The people of God were again                                                                              240  proved and tested. The world laughed and mocked and reproached them; and those who had believed without a doubt that Jesus would ere then have come to raise the dead, and change the living saints, and take the kingdom, to possess it forever, felt as did the disciples at the sepulcher of Christ, "They have taken away my Lord, and I know not where they have laid Him."  {EW 239.2}
[EW 240.1]        The Advent Movement Illustrated           I saw a number of companies that seemed to be bound together by cords. Many in these companies were in total darkness; their eyes were directed downward to the earth, and there seemed to be no connection between them and Jesus. But scattered through these different companies were persons whose countenances looked light, and whose eyes were raised to heaven. Beams of light from Jesus, like rays from the sun, were imparted to them. An angel bade me look carefully, and I saw an angel watching over every one of those who had a ray of light, while evil angels surrounded those who were in darkness. I heard the voice of an angel cry, "Fear God, and give glory to Him; for the hour of His judgment is come."  {EW 240.1}
[EW 240.2]         A glorious light then rested down upon these companies, to enlighten all who would receive it. Some of those who were in darkness received the light and rejoiced. Others resisted the light from heaven, saying that it was sent to lead them astray. The light passed away from them, and they were left in darkness. Those who had received the light from Jesus joyfully cherished the increase of precious light which was shed upon them. Their faces beamed with holy                                                                              241  joy, while their gaze was directed upward to Jesus with intense interest, and their voices were heard in harmony with the voice of the angel, "Fear God, and give glory to Him; for the hour of His judgment is come." As they raised this cry, I saw those who were in darkness thrusting them with side and with shoulder. Then many who cherished the sacred light, broke the cords which confined them and stood out separated from those companies. As they were doing this, men belonging to the different companies and revered by them passed through, some with pleasing words, and others with wrathful looks and threatening gestures, and fastened the cords which were weakening. These men were constantly saying, "God is with us. We stand in the light. We have the truth." I inquired who these men were, and was told that they were ministers and leading men who had rejected the light themselves, and were unwilling that others should receive it.  {EW 240.2}
[EW 241.1]          I saw those who cherished the light looking upward with ardent desire, expecting Jesus to come and take them to Himself. Soon a cloud passed over them, and their faces were sorrowful. I inquired the cause of this cloud and was shown that it was their disappointment. The time when they expected their Saviour had passed, and Jesus had not come. As discouragement settled upon the waiting ones, the ministers and leading men whom I had before noticed, rejoiced, and all those who had rejected the light triumphed greatly, while Satan and his evil angels also exulted.  {EW 241.1}
[EW 241.2]          Then I heard the voice of another angel saying, "Babylon is fallen, is fallen!" A light shone upon those desponding ones, and with ardent desires for His appearing, they again fixed their eyes upon Jesus. I saw a number of angels conversing with the one who had cried, "Babylon is fallen," and these united with                                                                              242  him in the cry, "Behold, the Bridegroom cometh; go ye out to meet Him." The musical voices of these angels seemed to reach everywhere. An exceedingly bright and glorious light shone around those who had cherished the light which had been imparted to them. Their faces shone with excellent glory, and they united with the angels in the cry, "Behold, the Bridegroom cometh." As they harmoniously raised the cry among the different companies, those who rejected the light pushed them and with angry looks scorned and derided them. But angels of God wafted their wings over the persecuted ones, while Satan and his angels were seeking to press their darkness around them, to lead them to reject the light from heaven.  {EW 241.2}
[EW 242.1]          Then I heard a voice saying to those who had been pushed and derided, "Come out from among them, and touch not the unclean." In obedience to this voice, a large number broke the cords which bound them, and leaving the companies that were in darkness, joined those who had previously gained their freedom, and joyfully united their voices with them. I heard the voice of earnest, agonizing prayer from a few who still remained with the companies that were in darkness. The ministers and leading men were passing around in these different companies, fastening the cords more firmly; but still I heard this voice of earnest prayer. Then I saw those who had been praying reach out their hands for help toward the united company who were free, rejoicing in God. The answer from them, as they earnestly looked to heaven, and pointed upward, was, "Come out from among them, and be separate." I saw individuals struggling for freedom, and at last they broke the cords that bound them. They resisted the efforts which were made to fasten the cords tighter and refused to heed the repeated assertions: "God is with us." "We have the truth with us."                                                                              243   {EW 242.1}
[EW 243.1]          Persons were continually leaving the companies that were in darkness and joining the free company, who appeared to be in an open field raised above the earth. Their gaze was directed upward, the glory of God rested upon them, and they joyfully shouted His praise. They were closely united and seemed to be wrapped in the light of heaven. Around this company were some who came under the influence of the light, but who were not particularly united to the company. All who cherished the light shed upon them were gazing upward with intense interest, and Jesus looked upon them with sweet approbation. They expected Him to come and longed for His appearing. They did not cast one lingering look to earth. But again a cloud settled upon the waiting ones, and I saw them turn their weary eyes downward. I inquired the cause of this change. Said my accompanying angel, "They are again disappointed in their expectations. Jesus cannot yet come to earth. They must endure greater trials for His sake. They must give up errors and traditions received from men and turn wholly to God and His Word. They must be purified, made white, and tried. Those who endure that bitter trial will obtain an eternal victory."  {EW 243.1}
[EW 243.2]          Jesus did not come to the earth as the waiting, joyful company expected, to cleanse the sanctuary by purifying the earth by fire. I saw that they were correct in their reckoning of the prophetic periods; prophetic time closed in 1844, and Jesus entered the most holy place to cleanse the sanctuary at the ending of the days. Their mistake consisted in not understanding what the sanctuary was and the nature of its cleansing. As I looked again at the waiting, disappointed company, they appeared sad. They carefully examined the evidences of their faith and followed down through the reckoning of the prophetic periods, but                                                                              244  could discover no mistake. The time had been fulfilled, but where was their Saviour? They had lost Him.  {EW 243.2}
[EW 244.1]          I was shown the disappointment of the disciples as they came to the sepulcher and found not the body of Jesus. Mary said, "They have taken away my Lord, and I know not where they have laid Him." Angels told the sorrowing disciples that their Lord had risen, and would go before them into Galilee.  {EW 244.1}
[EW 244.2]          In like manner I saw that Jesus regarded with the deepest compassion the disappointed ones who had waited for His coming; and He sent His angels to direct their minds that they might follow Him where He was. He showed them that this earth is not the sanctuary, but that He must enter the most holy place of the heavenly sanctuary to make an atonement for His people and to receive the kingdom from His Father, and that He would then return to the earth and take them to dwell with Him forever. The disappointment of the first disciples well represents the disappointment of those who expected their Lord in 1844.  {EW 244.2}
[EW 244.3]          I was carried back to the time when Christ rode triumphantly into Jerusalem. The joyful disciples believed that He was then to take the kingdom and reign a temporal prince. They followed their King with high hopes. They cut down the beautiful palm branches, and took off their outer garments, and with enthusiastic zeal spread them in the way; and some went before, and others followed, crying, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest." The excitement disturbed the Pharisees, and they wished Jesus to rebuke His disciples. But He said unto them, "If these should hold their peace, the stones would immediately cry out." The prophecy of Zechariah 9:9 must be fulfilled; yet the disciples were doomed                                                                              245  to a bitter disappointment. In a few days they followed Jesus to Calvary, and beheld Him bleeding and mangled upon the cruel cross. They witnessed His agonizing death and laid Him in the tomb. Their hearts sank with grief; their expectations were not realized in a single particular, and their hopes died with Jesus. But as He arose from the dead and appeared to His sorrowing disciples, their hopes revived. They had found Him again.  {EW 244.3}
[EW 245.1]          I saw that the disappointment of those who believed in the coming of the Lord in 1844 was not equal to the disappointment of the first disciples. Prophecy was fulfilled in the first and second angels' messages. They were given at the right time and accomplished the work which God designed to accomplish by them. {EW 245.1}
[EW 245.2]        Another Illustration           I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the                                                                              246  light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.  {EW 245.2}
[EW 246.1]         Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.  {EW 246.1}
[EW 246.2]          I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God's purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.  {EW 246.2}
[EW 246.3]          As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ's professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.                                                                              247  He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.  {EW 246.3}
[EW 247.1]          Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, "Babylon is fallen, is fallen." Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord's appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.  {EW 247.1}
[EW 247.2]          As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, "You have not gone up yet!" an angel wrote them. Said the angel, "They mock God." I was pointed back to a similar sin committed in ancient times. Elijah had been translated                                                                              248  to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, "Go up, thou bald head; go up, thou bald head." In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints' going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.  {EW 247.2}
[EW 248.1]          Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, "Behold, the Bridegroom cometh; go ye out to meet Him." Then I saw these disappointed ones rise and in harmony with the second angel proclaim, "Behold, the Bridegroom cometh; go ye out to meet Him." The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work.  {EW 248.1}
[EW 248.2]          Those who received the light appeared very happy. They looked steadfastly toward heaven and longed for the appearing of Jesus. Some were weeping and praying                                                                              249  in great distress. Their eyes seemed to be fixed upon themselves, and they dared not look upward. A light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.  {EW 248.2}
[EW 249.1]          Those who rejected and opposed the light of the first angel's message, lost the light of the second, and could not be benefited by the power and glory which attended the message, "Behold, the Bridegroom cometh." Jesus turned from them with a frown; for they had slighted and rejected Him. Those who received the message were wrapped in a cloud of glory. They greatly feared to offend God, and waited and watched and prayed to know His will. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of its precious rays. The message given from heaven enraged Satan and his angels, and led those who professed to love Jesus, but despised His coming, to scorn and deride the faithful, trusting ones. But an angel marked every insult, every slight, every wrong, which the children of God received from their professed brethren.  {EW 249.1}
[EW 249.2]          Very many raised their voices to cry, "Behold, the Bridegroom cometh!" and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon His second coming. I saw Jesus turn His face from those who rejected and despised His coming, and then He bade angels lead His people out from among the unclean, lest they should be defiled. Those who were obedient to the message                                                                              250  stood out free and united. A holy light shone upon them. They renounced the world, sacrificed their earthly interests, gave up their earthly treasures, and directed their anxious gaze to heaven, expecting to see their loved Deliverer. A holy light beamed upon their countenances, telling of the peace and joy which reigned within. Jesus bade His angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of the earth, and repeated messages to lead them to a diligent searching of heart, and study of the Scriptures, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out His people where He can work for them in greater power, and where they can keep all His commandments. {EW 249.2}
[EW 250.1]        The Sanctuary           I was shown the grievous disappointment of the people of God that they did not see Jesus at the expected time. They knew not why their Saviour did not come; for they could see no evidence that prophetic time had not ended. Said the angel, "Has God's word failed? Has God failed to fulfill His promises? No; He has fulfilled all that He promised. Jesus has risen up and shut the door of the holy place of the heavenly sanctuary and has opened a door into the most holy place and entered in to cleanse the sanctuary. All who wait patiently shall understand the mystery. Man has erred; but there has been no failure on the part of God. All was accomplished that God promised; but                                                                              251  man erroneously believed the earth to be the sanctuary to be cleansed at the end of the prophetic periods. It is man's expectation, not the promise of God, that has failed."  {EW 250.1}
[EW 251.1]         Jesus sent His angels to direct the minds of the disappointed ones to the most holy place, where He had gone to cleanse the sanctuary and make a special atonement for Israel. Jesus told the angels that all who found Him would understand the work which He was to perform. I saw that while Jesus was in the most holy place He would be married to the New Jerusalem; and after His work should be accomplished in the holiest, He would descend to the earth in kingly power and take to Himself the precious ones who had patiently waited His return.  {EW 251.1}
[EW 251.2]          I was shown what did take place in heaven at the close of the prophetic periods in 1844. As Jesus ended His ministration in the holy place and closed the door of that apartment, a great darkness settled upon those who had heard and rejected the message of His coming, and they lost sight of Him. Jesus then clothed Himself with precious garments. Around the bottom of His robe was a bell and a pomegranate, a bell and a pomegranate. A breastplate of curious work was suspended from His shoulders. As He moved, this glittered like diamonds, magnifying letters which looked like names written or engraved upon the breastplate. Upon His head was something which had the appearance of a crown. When fully attired, He was surrounded by angels, and in a flaming chariot He passed within the second veil.  {EW 251.2}
[EW 251.3]          I was then bidden to take notice of the two apartments of the heavenly sanctuary. The curtain, or door, was opened, and I was permitted to enter. In the first apartment I saw the candlestick with seven lamps, the table of shewbread, the altar of incense, and the                                                                              252  censer. All the furniture of this apartment looked like purest gold and reflected the image of the one who entered the place. The curtain which separated the two apartments was of different colors and material, with a beautiful border, in which were figures wrought of gold to represent angels. The veil was lifted, and I looked into the second apartment. I saw there an ark which had the appearance of being of the finest gold. As a border around the top of the ark, was most beautiful work representing crowns. In the ark were tables of stone containing the ten commandments.  {EW 251.3}
[EW 252.1]          Two lovely cherubs, one on each end of the ark, stood with their wings outstretched above it, and touching each other above the head of Jesus as He stood before the mercy seat. Their faces were turned toward each other, and they looked downward to the ark, representing all the angelic host looking with interest at the law of God. Between the cherubim was a golden censer, and as the prayers of the saints, offered in faith, came up to Jesus, and He presented them to His father, a cloud of fragrance arose from the incense, looking like smoke of most beautiful colors. Above the place where Jesus stood, before the ark, was exceedingly bright glory that I could not look upon; it appeared like the throne of God. As the incense ascended to the Father, the excellent glory came from the throne to Jesus, and from Him it was shed upon those whose prayers had come up like sweet incense. Light poured upon Jesus in rich abundance and overshadowed the mercy seat, and the train of glory filled the temple. I could not long look upon the surpassing brightness. No language can describe it. I was overwhelmed and turned from the majesty and glory of the scene.  {EW 252.1}
[EW 252.2]          I was also shown a sanctuary upon the earth containing two apartments. It resembled the one in heaven, and I was told that it was a figure of the                                                                              253  heavenly. The furniture of the first apartment of the earthly sanctuary was like that in the first apartment of the heavenly. The veil was lifted, and I looked into the holy of holies and saw that the furniture was the same as in the most holy place of the heavenly sanctuary. The priest ministered in both apartments of the earthly. He went daily into the first apartment, but entered the most holy only once a year, to cleanse it from the sins which had been conveyed there. I saw that Jesus ministered in both apartments of the heavenly sanctuary. The priests entered into the earthly with the blood of an animal as an offering for sin. Christ entered into the heavenly sanctuary by the offering of His own blood. The earthly priests were removed by death; therefore they could not continue long; but Jesus was a priest forever. Through the sacrifices and offerings brought to the earthly sanctuary, the children of Israel were to lay hold of the merits of a Saviour to come. And in the wisdom of God the particulars of this work were given us that we might, by looking to them, understand the work of Jesus in the heavenly sanctuary.  {EW 252.2}
[EW 253.1]          As Jesus died on Calvary, He cried, "It is finished," and the veil of the temple was rent in twain, from the top to the bottom. This was to show that the services of the earthly sanctuary were forever finished, and that God would no more meet with the priests in their earthly temple, to accept their sacrifices. The blood of Jesus was then shed, which was to be offered by Himself in the heavenly sanctuary. As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary. {EW 253.1}
[EW 254.1]        The Third Angel's Message  ［SEE APPENDIX.］           As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel's hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, "They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth." The third angel closes his message thus: "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God's commandments, had sinned ignorantly in transgressing its precepts.  {EW 254.1}
[EW 254.2]         After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God's law. I saw                                                                              255  the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.  {EW 254.2}
[EW 255.1]          It was represented to me that the remnant followed Jesus into the most holy place and beheld the ark and the mercy seat, and were captivated with their glory. Jesus then raised the cover of the ark, and lo! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles, but start back with trembling when they see the fourth commandment among the ten holy precepts, with a brighter light shining upon it than upon the other nine, and a halo of glory all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. The commandment reads as when spoken by the voice of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled; it is the same as when written with His own finger on the tables of stone: "Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God." They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by His holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a                                                                              256  day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God and mourn over their past transgressions.  {EW 255.1}
[EW 256.1]          I saw the incense in the censer smoke as Jesus offered their confessions and prayers to His Father. And as it ascended, a bright light rested upon Jesus and upon the mercy seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God's law, were blessed, and their countenances lighted up with hope and joy. They joined in the work of the third angel and raised their voices to proclaim the solemn warning. But few at first received it; yet the faithful continued with energy to proclaim the message. Then I saw many embrace the message of the third angel and unite their voices with those who had first given the warning, and they honored God by observing His sanctified rest day.  {EW 256.1}
[EW 256.2]          Many who embraced the third message had not had an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the most holy place, and those who had had an experience in the past messages were pointing them the way to the heavenly sanctuary. Many saw the perfect chain of truth in the angels' messages, and gladly received them in their order, and followed Jesus by faith into the heavenly sanctuary. These messages were represented to me as an anchor to the people of God. Those who understand and receive them will be kept from being swept away by the many delusions of Satan.  {EW 256.2}
[EW 256.3]          After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He affected the minds                                                                              257  of persons who had had an experience in the messages, and who had an appearance of humility. Some pointed to the future for the fulfillment of the first and second messages, while others pointed far back into the past, declaring that they had been there fulfilled. These were gaining an influence over the minds of the inexperienced and unsettling their faith. Some were searching the Bible to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor he could affect by different errors and drive about with divers winds of doctrine. Many who had led in the first and second messages now denied them, and there was division and confusion throughout the body.  {EW 256.3}
[EW 257.1]          My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, and fearing lest he should receive the third angel's message and the commandments of God. And as he would lean toward the light from heaven, these men would lay some plan to draw his mind away. A human influence was exerted to keep him in darkness and to retain his influence among those who opposed the truth. At length William Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment and cast a light and glory on the past, which would have revived his exhausted energies, brightened his hope, and led him to glorify God. He leaned to human wisdom instead of divine, but being broken with arduous labor in his Master's cause and                                                                              258  by age, he was not as accountable as those who kept him from the truth. They are responsible; the sin rests upon them.  {EW 257.1}
[EW 258.1]          If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.  {EW 258.1}
[EW 258.2]          God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump. {EW 258.2}
[EW 258.3]        A Firm Platform           I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps-- the first, second, and third angels' messages. Said my accompanying angel, "Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance.                                                                              259  The destiny of souls hangs upon the manner in which they are received." I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.  {EW 258.3}
[EW 259.1]         I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rending                                                                              260  of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.  {EW 259.1}
[EW 260.1]         Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel's message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel's                                                                              261  message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.  {EW 260.1}
[EW 261.1]          I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant. {EW 261.1}
[EW 262.1]        Spiritualism            The rapping delusion was presented before me, and I saw that Satan has power to bring before us the appearance of forms purporting to be our relatives or friends who sleep in Jesus. It will be made to appear as if these friends were actually present, the words they uttered while here, with which we were familiar, will be spoken, and the same tone of voice that they had while living will fall upon the ear. All this is to deceive the world and ensnare them into the belief of this delusion.  {EW 262.1}
[EW 262.2]         I saw that the saints must have a thorough understanding of present truth, which they will be obliged to maintain from the Scriptures. They must understand the state of the dead; for the spirits of devils will yet appear to them, professing to be beloved relatives or friends, who will declare to them unscriptural doctrines. They will do all in their power to excite sympathy and will work miracles before them to confirm what they declare. The people of God must be prepared to withstand these spirits with the Bible truth that the dead know not anything, and that they who thus appear are the spirits of devils.  {EW 262.2}
[EW 262.3]          We must examine well the foundation of our hope; for we shall have to give a reason for it from the Scriptures. This delusion will spread, and we shall have to contend with it face to face; and unless we are prepared for it, we shall be ensnared and overcome. But if we do what we can on our part to be ready for the conflict that is just before us, God will do His part, and His all-powerful arm will protect us. He would sooner send every angel out of glory to make a hedge about faithful souls, than have them deceived and led away by the lying wonders of Satan.                                                                              263   {EW 262.3}
[EW 263.1]          I saw the rapidity with which this delusion was spreading. A train of cars was shown me, going with the speed of lightning. The angel bade me look carefully. I fixed my eyes upon the train. It seemed that the whole world was on board. Then he showed me the conductor, a fair, stately person, whom all the passengers looked up to and reverenced. I was perplexed and asked my attending angel who it was. He said, "It is Satan. He is the conductor, in the form of an angel of light. He has taken the world captive. They are given over to strong delusions, to believe a lie that they may be damned. His agent, the highest in order next to him, is the engineer, and others of his agents are employed in different offices as he may need them, and they are all going with lightning speed to perdition."  {EW 263.1}
[EW 263.2]          I asked the angel if there were none left. He bade me look in the opposite direction, and I saw a little company traveling a narrow pathway. All seemed to be firmly united by the truth. This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just arisen from behind a cloud and shone upon their countenances, causing them to look triumphant as if their victories were nearly won.  {EW 263.2}
[EW 263.3]          I saw that the Lord has given the world opportunity to discover the snare. This one thing is evidence enough for the Christian if there were no other; there is no difference made between the precious and the vile.  Thomas Paine, whose body has now moldered to dust and who is to be called forth at the end of the one thousand years, at the second resurrection, to receive his reward, and suffer the second death, is represented by Satan as being in heaven, and highly exalted there. Satan used him on earth as long as he could, and now he is carrying on the same work                                                                              264  through pretensions of having Thomas Paine so much exalted and honored in heaven; and as he taught here, Satan would make it appear that he is teaching there. And some who have looked with horror at his life and death, and his corrupt teachings while living, now submit to be taught by him--one of the vilest and most corrupt of men, one who despised God and His law.  {EW 263.3}
[EW 264.1]          He who is the father of lies, blinds and deceives the world by sending forth his angels to speak for the apostles, and to make it appear that they contradict what they wrote by the dictation of the Holy Ghost when on earth. These lying angels make the apostles to corrupt their own teachings and to declare them to be adulterated. By so doing, Satan delights to throw professed Christians and all the world into uncertainty about the Word of God. That holy Book cuts directly across his track and thwarts his plans; therefore he leads men to doubt the divine origin of the Bible. Then he sets up the infidel Thomas Paine, as if when he died he were ushered into heaven, and now, united with the holy apostles whom he hated on earth, were engaged in teaching the world.  {EW 264.1}
[EW 264.2]          Satan assigns to each of his angels a part to act. He enjoins upon them all to be sly, artful, cunning. He instructs some of them to act the part of the apostles and to speak for them, while others are to act the part of infidels and wicked men who died cursing God, but now appear to be very religious. There is no difference made between the most holy apostles and the vilest infidels. They are both made to teach the same thing. It matters not whom Satan makes to speak, if his object is only accomplished. He was intimately connected with Paine upon earth, aiding him in his work, and it is an easy thing for him to know the very words and the handwriting of one who                                                                              265  served him so faithfully and accomplished his purposes so well. Satan dictated much of Paine's writings, and it is an easy thing for him to dictate sentiments through his angels now, and make it appear that they come through Thomas Paine. This is the masterpiece of Satan. All this teaching, purporting to be from apostles and saints and wicked men who have died, comes directly from his satanic majesty.  {EW 264.2}
[EW 265.1]          The fact that Satan claims that one whom he loved so well, and who hated God so perfectly, is now with the holy apostles and angels in glory, should be enough to remove the veil from all minds and discover to them the dark, mysterious works of Satan. He virtually says to the world and to infidels, "No matter how wicked you are, no matter whether you believe or disbelieve in God or the Bible, live as you please, heaven is your home; for all know that if Thomas Paine is in heaven, and so exalted, they will surely get there." This is so glaring that all may see if they will. Satan is now doing, through individuals like Thomas Paine, what he has been trying to do since his fall. He is, through his power and lying wonders, tearing away the foundation of the Christian's hope and putting out the sun that is to light the narrow way to heaven. He is making the world believe that the Bible is uninspired, no better than a storybook, while he holds out something to take its place; namely, spiritual manifestations.  {EW 265.1}
[EW 265.2]          Here is a channel wholly devoted to himself, under his control, and he can make the world believe what he will. The book that is to judge him and his followers, he puts back into the shade, just where he wants it. The Saviour of the world he makes to be no more than a common man; and as the Roman guard that watched the tomb of Jesus spread the lying report that the chief priests and elders put into their                                                                              266  mouths, so will the poor, deluded followers of these pretended spiritual manifestations repeat and try to make it appear that there is nothing miraculous about our Saviour's birth, death, and resurrection. After putting Jesus in the background, they attract the attention of the world to themselves and to their miracles and lying wonders, which, they declare, far exceed the works of Christ. Thus the world is taken in the snare and lulled to a feeling of security, not to find out their awful deception until the seven last plagues shall be poured out. Satan laughs as he sees his plan succeed so well and the whole world taken in the snare. {EW 265.2}
[EW 266.1]        Covetousness           I saw that Satan bade his angels lay their snares especially for those who were looking for Christ's second appearing and keeping all the commandments of God. Satan told his angels that the churches were asleep. He would increase his power and lying wonders, and he could hold them. "But," he said, "the sect of Sabbathkeepers we hate; they are continually working against us, and taking from us our subjects, to keep the hated law of God. Go, make the possessors of lands and money drunk with cares. If you can make them place their affections upon these things, we shall have them yet. They may profess what they please, only make them care more for money than for the success of Christ's kingdom or the spread of the truths we hate. Present the world before them in the most attractive light, that they may love and idolize it. We must keep in our ranks all the means of which we can gain control. The more means the followers                                                                              267  of Christ devote to His service, the more will they injure our kingdom by getting our subjects. As they appoint meetings in different places, we are in danger. Be very vigilant then. Cause disturbance and confusion if possible. Destroy love for one another. Discourage and dishearten their ministers; for we hate them. Present every plausible excuse to those who have means, lest they hand it out. Control the money matters if you can, and drive their ministers to want and distress. This will weaken their courage and zeal. Battle every inch of ground. Make covetousness and love of earthly treasures the ruling traits of their character. As long as these traits rule, salvation and grace stand back. Crowd every attraction around them, and they will be surely ours. And not only are we sure of them, but their hateful influence will not be exercised to lead others to heaven. When any shall attempt to give, put within them a grudging disposition, that it may be sparingly."  {EW 266.1}
[EW 267.1]         I saw that Satan carries out his plans well. As the servants of God appoint meetings, Satan with his angels is on the ground to hinder the work. He is constantly putting suggestions into the minds of God's people. He leads some in one way and some in another, always taking advantage of evil traits in the brethren and sisters, exciting and stirring up their natural besetments. If they are disposed to be selfish and covetous, Satan takes his stand by their side, and with all his power seeks to lead them to indulge their besetting sins. The grace of God and the light of truth may melt away their covetous, selfish feelings for a little, but if they do not obtain entire victory, Satan comes in when they are not under a saving influence and withers every noble, generous principle, and they think that too much is required of them. They become weary of well-doing and forget the great                                                                              268  sacrifice which Jesus made to redeem them from the power of Satan and from hopeless misery.  {EW 267.1}
[EW 268.1]          Satan took advantage of the covetous, selfish disposition of Judas and led him to murmur when Mary poured the costly ointment upon Jesus. Judas looked upon this as a great waste, and declared that the ointment might have been sold and given to the poor. He cared not for the poor, but considered the liberal offering to Jesus extravagant. Judas prized his Lord just enough to sell Him for a few pieces of silver. And I saw that there were some like Judas among those who profess to be waiting for their Lord. Satan controls them, but they know it not. God cannot approve of the least degree of covetousness or selfishness, and He abhors the prayers and exhortations of those who indulge these evil traits. As Satan sees that his time is short, he leads men on to be more and more selfish and covetous, and then exults as he sees them wrapped up in themselves, close, penurious, and selfish. If the eyes of such could be opened, they would see Satan in hellish triumph, exulting over them and laughing at the folly of those who accept his suggestions and enter his snares.  {EW 268.1}
[EW 268.2]          Satan and his angels mark all the mean and covetous acts of these persons and present them to Jesus and His holy angels, saying reproachfully, "These are Christ's followers! They are preparing to be translated!" Satan compares their course with passages of Scripture in which it is plainly rebuked and then taunts the heavenly angels, saying, "These are following Christ and His Word! These are the fruit of Christ's sacrifice and redemption!" Angels turn in disgust from the scene. God requires a constant doing on the part of His people; and when they become weary of well-doing, He becomes weary of them. I saw that He is greatly displeased with the least manifestation                                                                              269  of selfishness on the part of His professed people, for whom Jesus spared not His own precious life. Every selfish, covetous person will fall out by the way. Like Judas, who sold his Lord, they will sell good principles and a noble, generous disposition for a little of earth's gain. All such will be sifted out from God's people. Those who want heaven must, with all the energy which they possess, be encouraging the principles of heaven. Instead of withering up with selfishness, their souls should be expanding with benevolence. Every opportunity should be improved in doing good to one another and thus cherishing the principles of heaven. Jesus was presented to me as the perfect pattern. His life was without selfish interest, but ever marked with disinterested benevolence. {EW 268.2}
[EW 269.1]        The Shaking           I saw some, with strong faith and agonizing cries, pleading with God. Their countenances were pale and marked with deep anxiety, expressive of their internal struggle. Firmness and great earnestness was expressed in their countenances; large drops of perspiration fell from their foreheads. Now and then their faces would light up with the marks of God's approbation, and again the same solemn, earnest, anxious look would settle upon them.  {EW 269.1}
[EW 269.2]         Evil angels crowded around, pressing darkness upon them to shut out Jesus from their view, that their eyes might be drawn to the darkness that surrounded them, and thus they be led to distrust God and murmur against Him. Their only safety was in keeping their eyes directed upward. Angels of God had charge over His people, and as the poisonous atmosphere of evil angels was pressed around these anxious ones, the                                                                              270  heavenly angels were continually wafting their wings over them to scatter the thick darkness.  {EW 269.2}
[EW 270.1]          As the praying ones continued their earnest cries, at times a ray of light from Jesus came to them, to encourage their hearts and light up their countenances. Some, I saw, did not participate in this work of agonizing and pleading. They seemed indifferent and careless. They were not resisting the darkness around them, and it shut them in like a thick cloud. The angels of God left these and went to the aid of the earnest, praying ones. I saw angels of God hasten to the assistance of all who were struggling with all their power to resist the evil angels and trying to help themselves by calling upon God with perseverance. But His angels left those who made no effort to help themselves, and I lost sight of them.  {EW 270.1}
[EW 270.2]          I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God's people.  {EW 270.2}
[EW 270.3]          I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.  {EW 270.3}
[EW 270.4]          Said the angel, "List ye!" Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through                                                                              271  my whole being. Said the angel, "Look ye!" My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.  {EW 270.4}
[EW 271.1]          The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.  {EW 271.1}
[EW 271.2]          I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, "It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel."                                                                              272   {EW 271.2}
[EW 272.1]          Great power was with these chosen ones. Said the angel, "Look ye!" My attention was turned to the wicked, or unbelievers. They were all astir. The zeal and power with the people of God had aroused and enraged them. Confusion, confusion, was on every side. I saw measures taken against the company who had the light and power of God. Darkness thickened around them; yet they stood firm, approved of God, and trusting in Him. I saw them perplexed; next I heard them crying unto God earnestly. Day and night their cry ceased not: "Thy will, O God, be done! If it can glorify Thy name, make a way of escape for Thy people! Deliver us from the heathen around about us. They have appointed us unto death; but Thine arm can bring salvation." These are all the words which I can bring to mind. All seemed to have a deep sense of their unworthiness and manifested entire submission to the will of God; yet, like Jacob, every one, without an exception, was earnestly pleading and wrestling for deliverance.  {EW 272.1}
[EW 272.2]          Soon after they had commenced their earnest cry, the angels, in sympathy, desired to go to their deliverance. But a tall, commanding angel suffered them not. He said, "The will of God is not yet fulfilled. They must drink of the cup. They must be baptized with the baptism."  {EW 272.2}
[EW 272.3]          Soon I heard the voice of God, which shook the heavens and the earth. There was a mighty earthquake. Buildings were shaken down on every side. I then heard a triumphant shout of victory, loud, musical, and clear. I looked upon the company, who, a short time before, were in such distress and bondage. Their captivity was turned. A glorious light shone upon them. How beautiful they then looked! All marks of care and weariness were gone, and health and beauty were seen in every countenance. Their                                                                              273  enemies, the heathen around them, fell like dead men; they could not endure the light that shone upon the delivered, holy ones. This light and glory remained upon them, until Jesus was seen in the clouds of heaven, and the faithful, tried company were changed in a moment, in the twinkling of an eye, from glory to glory. And the graves were opened, and the saints came forth, clothed with immortality, crying, "Victory over death and the grave"; and together with the living saints they were caught up to meet their Lord in the air, while rich, musical shouts of glory and victory were upon every immortal tongue. {EW 272.3}
[EW 273.1]        The Sins of Babylon           I saw that since the second angel proclaimed the fall of the churches, they have been growing more and more corrupt. They bear the name of being Christ's followers; yet it is impossible to distinguish them from the world. Ministers take their texts from the Word of God, but preach smooth things. To this the natural heart feels no objection. It is only the spirit and power of the truth and the salvation of Christ that are hateful to the carnal heart. There is nothing in the popular ministry that stirs the wrath of Satan, makes the sinner tremble, or applies to the heart and conscience the fearful realities of a judgment soon to come. Wicked men are generally pleased with a form of piety without true godliness, and they will aid and support such a religion.  {EW 273.1}
[EW 273.2]         Said the angel, "Nothing less than the whole armor of righteousness can enable man to overcome the powers of darkness and retain the victory over them. Satan has taken full possession of the churches as a body.                                                                              274  The sayings and doings of men are dwelt upon instead of the plain, cutting truths of the Word of God. The spirit and friendship of the world are at enmity with God. When the truth in its simplicity and strength, as it is in Jesus, is brought to bear against the spirit of the world, it at once awakens the spirit of persecution. Very many who profess to be Christians have not known God. The natural heart has not been changed, and the carnal mind remains at enmity with God. They are Satan's faithful servants, notwithstanding they have assumed another name."  {EW 273.2}
[EW 274.1]          I saw that since Jesus left the holy place of the heavenly sanctuary and entered within the second veil, the churches have been filling up with every unclean and hateful bird. I saw great iniquity and vileness in the churches; yet their members profess to be Christians. Their profession, their prayers, and their exhortations are an abomination in the sight of God. Said the angel, "God will not smell in their assemblies. Selfishness, fraud, and deceit are practiced by them without the reprovings of conscience. And over all these evil traits they throw the cloak of religion." I was shown the pride of the nominal churches. God is not in their thoughts; their carnal minds dwell upon themselves; they decorate their poor mortal bodies, and then look upon themselves with satisfaction and pleasure. Jesus and the angels look upon them in anger. Said the angel, "Their sins and pride have reached unto heaven. Their portion is prepared. Justice and judgment have slumbered long, but will soon awake. Vengeance is Mine, I will repay, saith the Lord." The fearful threatenings of the third angel are to be realized, and all the wicked are to drink of the wrath of God. An innumerable host of evil angels are spreading over the whole land and crowding the churches. These agents of Satan look upon the religious bodies                                                                              275  with exultation, for the cloak of religion covers the greatest crime and iniquity.  {EW 274.1}
[EW 275.1]          All heaven beholds with indignation human beings, the workmanship of God, reduced by their fellow men to the lowest depths of degradation and placed on a level with the brute creation. Professed followers of that dear Saviour whose compassion was ever moved at the sight of human woe, heartily engage in this enormous and grievous sin, and deal in slaves and souls of men. Human agony is carried from place to place and bought and sold. Angels have recorded it all; it is written in the book. The tears of the pious bondmen and bondwomen, of fathers, mothers, and children, brothers and sisters, are all bottled up in heaven. God will restrain His anger but little longer. His wrath burns against this nation and especially against the religious bodies that have sanctioned this terrible traffic and have themselves engaged in it. Such injustice, such oppression, such sufferings, are looked upon with heartless indifference by many professed followers of the meek and lowly Jesus. And many of them can themselves inflict, with hateful satisfaction, all this indescribable agony; and yet they dare to worship God. It is solemn mockery; Satan exults over it and reproaches Jesus and His angels with such inconsistency, saying, with hellish triumph, "Such are Christ's followers!"  {EW 275.1}
[EW 275.2]          These professed Christians read of the sufferings of the martyrs, and tears course down their cheeks. They wonder that men could ever become so hardened as to practice such cruelty toward their fellow men. Yet those who think and speak thus are at the same time holding human beings in slavery. And this is not all; they sever the ties of nature and cruelly oppress their fellow men. They can inflict most inhuman torture with the same relentless cruelty manifested by                                                                              276  papists and heathen toward Christ's followers. Said the angel, "It will be more tolerable for the heathen and for papists in the day of the execution of God's judgment than for such men." The cries of the oppressed have reached unto heaven, and angels stand amazed at the untold, agonizing sufferings which man, formed in the image of his Maker, causes his fellow man. Said the angel, "The names of the oppressors are written in blood, crossed with stripes, and flooded with agonizing, burning tears of suffering. God's anger will not cease until He has caused this land of light to drink the dregs of the cup of His fury, until He has rewarded unto Babylon double. Reward her even as she rewarded you, double unto her double according to her works; in the cup which she hath filled, fill to her double."  {EW 275.2}
[EW 276.1]          I saw that the slave master ［SEE APPENDIX.］ will have to answer for the soul of his slave whom he has kept in ignorance; and the sins of the slave will be visited upon the master. God cannot take to heaven the slave who has been kept in ignorance and degradation, knowing nothing of God or the Bible, fearing nothing but his master's lash, and holding a lower position than the brutes. But He does the best thing for him that a compassionate God can do. He permits him to be as if he had not been, while the master must endure the seven last plagues and then come up in the second resurrection and suffer the second, most awful death. Then the justice of God will be satisfied. {EW 276.1}
[EW 277.1]        The Loud Cry           I saw angels hurrying to and fro in heaven, descending to the earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to the earth, to unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which attended this angel penetrated everywhere, as he cried mightily, with a strong voice, "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." The message of the fall of Babylon, as given by the second angel, is repeated, with the additional mention of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time to join in the last great work of the third angel's message as it swells to a loud cry. And the people of God are thus prepared to stand in the hour of temptation, which they are soon to meet. I saw a great light resting upon them, and they united to fearlessly proclaim the third angel's message.  {EW 277.1}
[EW 277.2]         Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities." This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the                                                                              278  patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God's people to come out of her that they might escape her fearful doom.  {EW 277.2}
[EW 278.1]          The light that was shed upon the waiting ones penetrated everywhere, and those in the churches who had any light, who had not heard and rejected the three messages, obeyed the call and left the fallen churches. Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life and took their stand with those who were looking for their Lord and keeping all His commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moved the honest, while the manifestation of the power of God brought a fear and restraint upon their unbelieving relatives and friends so that they dared not, neither had they the power to, hinder those who felt the work of the Spirit of God upon them. The last call was carried even to the poor slaves, and the pious among them poured forth their songs of rapturous joy at the prospect of their happy deliverance. Their masters could not check them; fear and astonishment kept them silent. Mighty miracles were wrought, the sick were healed, and signs and wonders followed the believers. God was in the work, and every saint, fearless of consequences, followed the convictions of his own conscience and united with those who were keeping all the commandments of God; and with power they sounded abroad the third message. I saw that this message will close with power and strength far exceeding the midnight cry.  {EW 278.1}
[EW 278.2]          Servants of God, endowed with power from on high                                                                              279  with their faces lighted up, and shining with holy consecration, went forth to proclaim the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were strengthened by the excellent glory which rested upon them in rich abundance and prepared them to endure the hour of temptation. I heard everywhere a multitude of voices saying, "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." {EW 278.2}
[EW 279.1]        The Third Message Closed           I was pointed down to the time when the third angel's message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.  {EW 279.1}
[EW 279.2]         I saw angels hurrying to and fro in heaven. An angel with a writer's inkhorn by his side returned from the earth and reported to Jesus that his work was done, and the saints were numbered and sealed. Then I saw Jesus, who had been ministering before the ark containing the ten commandments, throw down the censer. He raised His hands, and with a loud voice said, "It is done." And all the angelic host laid off their crowns as Jesus made the solemn                                                                              280  declaration, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still."  {EW 279.2}
[EW 280.1]          Every case had been decided for life or death. While Jesus had been ministering in the sanctuary, the judgment had been going on for the righteous dead, and then for the righteous living. Christ had received His kingdom, having made the atonement for His people and blotted out their sins. The subjects of the kingdom were made up. The marriage of the Lamb was consummated. And the kingdom, and the greatness of the kingdom under the whole heaven, was given to Jesus and the heirs of salvation, and Jesus was to reign as King of kings and Lord of lords.  {EW 280.1}
[EW 280.2]          As Jesus moved out of the most holy place, I heard the tinkling of the bells upon His garment; and as He left, a cloud of darkness covered the inhabitants of the earth. There was then no mediator between guilty man and an offended God. While Jesus had been standing between God and guilty man, a restraint was upon the people; but when He stepped out from between man and the Father, the restraint was removed and Satan had entire control of the finally impenitent. It was impossible for the plagues to be poured out while Jesus officiated in the sanctuary; but as His work there is finished, and His intercession closes, there is nothing to stay the wrath of God, and it breaks with fury upon the shelterless head of the guilty sinner, who has slighted salvation and hated reproof. In that fearful time, after the close of Jesus' mediation, the saints were living in the sight of a holy God without an intercessor. Every case was decided, every jewel numbered. Jesus tarried a moment in the outer apartment of the heavenly sanctuary, and the sins which had been confessed while He was in the                                                                              281  most holy place were placed upon Satan, the originator of sin, who must suffer their punishment.  {EW 280.2}
[EW 281.1]          Then I saw Jesus lay off His priestly attire and clothe Himself with His most kingly robes. Upon His head were many crowns, a crown within a crown. Surrounded by the angelic host, He left heaven. The plagues were falling upon the inhabitants of the earth. Some were denouncing God and cursing Him. Others rushed to the people of God and begged to be taught how they might escape His judgments. But the saints had nothing for them. The last tear for sinners had been shed, the last agonizing prayer offered, the last burden borne, the last warning given. The sweet voice of mercy was no more to invite them. When the saints, and all heaven, were interested for their salvation, they had no interest for themselves. Life and death had been set before them. Many desired life, but made no effort to obtain it. They did not choose life, and now there was no atoning blood to cleanse the guilty, no compassionate Saviour to plead for them, and cry, "Spare, spare the sinner a little longer." All heaven had united with Jesus, as they heard the fearful words, "It is done. It is finished." The plan of salvation had been accomplished, but few had chosen to accept it. And as mercy's sweet voice died away, fear and horror seized the wicked. With terrible distinctness they heard the words, "Too late! too late!"  {EW 281.1}
[EW 281.2]          Those who had not prized God's Word were hurrying to and fro, wandering from sea to sea, and from the north to the east, to seek the Word of the Lord. Said the angel, "They shall not find it. There is a famine in the land; not a famine of bread, nor a thirst for water, but for hearing the words of the Lord. What would they not give for one word of approval from God! but no, they must hunger and thirst on. Day after day have they slighted salvation,                                                                              282  prizing earthly riches and earthly pleasure higher than any heavenly treasure or inducement. They have rejected Jesus and despised His saints. The filthy must remain filthy forever."  {EW 281.2}
[EW 282.1]          Many of the wicked were greatly enraged as they suffered the effects of the plagues. It was a scene of fearful agony. Parents were bitterly reproaching their children, and children their parents, brothers their sisters, and sisters their brothers. Loud, wailing cries were heard in every direction, "It was you who kept me from receiving the truth which would have saved me from this awful hour." The people turned upon their ministers with bitter hate and reproached them, saying, "You have not warned us. You told us that all the world was to be converted, and cried, Peace, peace, to quiet every fear that was aroused. You have not told us of this hour; and those who warned us of it you declared to be fanatics and evil men, who would ruin us." But I saw that the ministers did not escape the wrath of God. Their suffering was tenfold greater than that of their people. {EW 282.1}
[EW 282.2]        The Time of Trouble         I saw the saints leaving the cities and villages, and associating together in companies, and living in the most solitary places. Angels provided them food and water, while the wicked were suffering from hunger and thirst. Then I saw the leading men of the earth consulting together, and Satan and his angels busy around them. I saw a writing, copies of which were scattered in different parts of the land, giving orders that unless the saints should yield their peculiar faith, give up the Sabbath, and observe the first day of the                                                                              283  week, the people were at liberty after a certain time to put them to death. But in this hour of trial the saints were calm and composed, trusting in God and leaning upon His promise that a way of escape would be made for them. In some places, before the time for the decree to be executed, the wicked rushed upon the saints to slay them; but angels in the form of men of war fought for them. Satan wished to have the privilege of destroying the saints of the Most High; but Jesus bade His angels watch over them. God would be honored by making a covenant with those who had kept His law, in the sight of the heathen round about them; and Jesus would be honored by translating, without their seeing death, the faithful, waiting ones who had so long expected Him.  {EW 282.2}
[EW 283.1]         Soon I saw the saints suffering great mental anguish. They seemed to be surrounded by the wicked inhabitants of the earth. Every appearance was against them. Some began to fear that God had at last left them to perish by the hand of the wicked. But if their eyes could have been opened, they would have seen themselves surrounded by angels of God. Next came the multitude of the angry wicked, and next a mass of evil angels, hurrying on the wicked to slay the saints. But before they could approach God's people, the wicked must first pass this company of mighty, holy angels. This was impossible. The angels of God were causing them to recede and also causing the evil angels who were pressing around them to fall back.  {EW 283.1}
[EW 283.2]          It was an hour of fearful, terrible agony to the saints. Day and night they cried unto God for deliverance. To outward appearance, there was no possibility of their escape. The wicked had already begun to triumph, crying out, "Why doesn't your God deliver you out of our hands? Why don't you go up and save your lives?" But the saints heeded them not,                                                                              284  Like Jacob, they were wrestling with God. The angels longed to deliver them, but they must wait a little longer; the people of God must drink of the cup and be baptized with the baptism. The angels, faithful to their trust, continued their watch. God would not suffer His name to be reproached among the heathen. The time had nearly come when He was to manifest His mighty power and gloriously deliver His saints. For His name's glory He would deliver every one of those who had patiently waited for Him and whose names were written in the book.  {EW 283.2}
[EW 284.1]          I was pointed back to faithful Noah. When the rain descended and the flood came, Noah and his family had entered the ark, and God had shut them in. Noah had faithfully warned the inhabitants of the antediluvian world, while they had mocked and derided him. And as the waters descended upon the earth, and one after another was drowning, they beheld that ark, of which they had made so much sport, riding safely upon the waters, preserving the faithful Noah and His family. So I saw that the people of God, who had faithfully warned the world of His coming wrath, would be delivered. God would not suffer the wicked to destroy those who were expecting translation and who would not bow to the decree of the beast or receive his mark. I saw that if the wicked were permitted to slay the saints, Satan and all his evil host, and all who hate God, would be gratified. And oh, what a triumph it would be for his satanic majesty to have power, in the last closing struggle, over those who had so long waited to behold Him whom they loved! Those who have mocked at the idea of the saints' going up will witness the care of God for His people and behold their glorious deliverance.  {EW 284.1}
[EW 284.2]          As the saints left the cities and villages, they were pursued by the wicked, who sought to slay them. But                                                                              285  the swords that were raised to kill God's people broke and fell as powerless as a straw. Angels of God shielded the saints. As they cried day and night for deliverance, their cry came up before the Lord. {EW 284.2}
[EW 285.1]        Deliverance of the Saints           It was at midnight that God chose to deliver His people. As the wicked were mocking around them, suddenly the sun appeared, shining in his strength, and the moon stood still. The wicked looked upon the scene with amazement, while the saints beheld with solemn joy the tokens of their deliverance. Signs and wonders followed in quick succession. Everything seemed turned out of its natural course. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, shaking the heavens and the earth. There was a mighty earthquake. The graves were opened, and those who had died in faith under the third angel's message, keeping the Sabbath, came forth from their dusty beds, glorified, to hear the covenant of peace that God was to make with those who had kept His law.  {EW 285.1}
[EW 285.2]         The sky opened and shut and was in commotion. The mountains shook like a reed in the wind and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus' coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to                                                                              286  the words as they came from the mouth of Jehovah and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence the saints shouted, "Glory! Hallelujah!" Their countenances were lighted up with the glory of God, and they shone with glory as did the face of Moses when he came down from Sinai. The wicked could not look upon them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.  {EW 285.2}
[EW 286.1]          Then commenced the jubilee, when the land should rest. I saw the pious slave rise in victory and triumph, and shake off the chains that bound him, while his wicked master was in confusion and knew not what to do; for the wicked could not understand the words of the voice of God.  {EW 286.1}
[EW 286.2]          Soon appeared the great white cloud, upon which sat the Son of man. When it first appeared in the distance, this cloud looked very small. The angel said that it was the sign of the Son of man. As it drew nearer the earth, we could behold the excellent glory and majesty of Jesus as He rode forth to conquer. A retinue of holy angels, with bright, glittering crowns upon their heads, escorted Him on His way. No language can describe the glory of the scene. The living cloud of majesty and unsurpassed glory came still nearer, and we could clearly behold the lovely person of Jesus. He did not wear a crown of thorns, but a crown of glory rested upon His holy brow. Upon His vesture and thigh was a name written, King of kings, and Lord of lords. His countenance was as bright as the noonday sun, His eyes were as a flame of fire, and His feet had the appearance of fine brass. His voice sounded like many musical instruments. The                                                                              287  earth trembled before Him, the heavens departed as a scroll when it is rolled together, and every mountain and island were moved out of their places. "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that 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?" Those who a short time before would have destroyed God's faithful children from the earth, now witnessed the glory of God which rested upon them. And amid all their terror they heard the voices of the saints in joyful strains, saying, "Lo, this is our God; we have waited for Him, and He will save us."  {EW 286.2}
[EW 287.1]          The earth mightily shook as the voice of the Son of God called forth the sleeping saints. They responded to the call and came forth clothed with glorious immortality, crying, "Victory, victory, over death and the grave! O death, where is thy sting? O grave, where is thy victory?" Then the living saints and the risen ones raised their voices in a long, transporting shout of victory. Those bodies that had gone down into the grave bearing the marks of disease and death came up in immortal health and vigor. The living saints are changed in a moment, in the twinkling of an eye, and caught up with the risen ones, and together they meet their Lord in the air. Oh, what a glorious meeting! Friends whom death had separated were united, never more to part.  {EW 287.1}
[EW 287.2]          On each side of the cloudy chariot were wings, and beneath it were living wheels; and as the chariot rolled upward, the wheels cried, "Holy," and the wings, as they moved, cried, "Holy," and the retinue of holy                                                                              288  angels around the cloud cried, "Holy, holy, holy, Lord God Almighty!" And the saints in the cloud cried, "Glory! Alleluia!" And the chariot rolled upward to the Holy City. Before entering the city, the saints were arranged in a perfect square, with Jesus in the midst. He stood head and shoulders above the saints and above the angels. His majestic form and lovely countenance could be seen by all in the square. {EW 287.2}
[EW 288.1]        The Saints' Reward           Then I saw a very great number of angels bring from the city glorious crowns--a crown for every saint, with his name written thereon. As Jesus called for the crowns, angels presented them to Him, and with His own right hand, the lovely Jesus placed the crowns on the heads of the saints. In the same manner the angels brought the harps, and Jesus presented them also to the saints. The commanding angels first struck the note, and then every voice was raised in grateful, happy praise, and every hand skillfully swept over the strings of the harp, sending forth melodious music in rich and perfect strains. Then I saw Jesus lead the redeemed company to the gate of the city. He laid hold of the gate and swung it back on its glittering hinges and bade the nations that had kept the truth enter in. Within the city there was everything to feast the eye. Rich glory they beheld everywhere. Then Jesus looked upon His redeemed saints; their countenances were radiant with glory; and as He fixed His loving eyes upon them, He said, with His rich, musical voice, "I behold the travail of My soul, and am satisfied. This rich glory is yours to enjoy eternally. Your sorrows are ended. There shall be                                                                              289  no more death, neither sorrow nor crying, neither shall there be any more pain." I saw the redeemed host bow and cast their glittering crowns at the feet of Jesus, and then, as His lovely hand raised them up, they touched their golden harps and filled all heaven with their rich music and songs to the Lamb.  {EW 288.1}
[EW 289.1]         I then saw Jesus leading His people to the tree of life, and again we heard His lovely voice, richer than any music that ever fell on mortal ear, saying, "The leaves of this tree are for the healing of the nations. Eat ye all of it." Upon the tree of life was most beautiful fruit, of which the saints could partake freely. In the city was a most glorious throne, from which proceeded a pure river of water of life, clear as crystal. On each side of this river was the tree of life, and on the banks of the river were other beautiful trees bearing fruit which was good for food.  {EW 289.1}
[EW 289.2]          Language is altogether too feeble to attempt a description of heaven. As the scene rises before me, I am lost in amazement. Carried away with the surpassing splendor and excellent glory, I lay down the pen, and exclaim, "Oh, what love! what wondrous love!" The most exalted language fails to describe the glory of heaven or the matchless depths of a Saviour's love. {EW 289.2}
[EW 289.3]        The Earth Desolated           My attention was again directed to the earth. The wicked had been destroyed, and their dead bodies were lying upon its surface. The wrath of God in the seven last plagues had been visited upon the inhabitants of the earth, causing them to gnaw their tongues from pain and to curse God. The false shepherds had been the signal objects of Jehovah's wrath. Their eyes had consumed away in their holes, and their tongues                                                                              290  in their mouths, while they stood upon their feet. After the saints had been delivered by the voice of God, the wicked multitude turned their rage upon one another. The earth seemed to be deluged with blood, and dead bodies were from one end of it to the other.  {EW 289.3}
[EW 290.1]         The earth looked like a desolate wilderness. Cities and villages, shaken down by the earthquake, lay in heaps. Mountains had been moved out of their places, leaving large caverns. Ragged rocks, thrown out by the sea, or torn out of the earth itself, were scattered all over its surface. Large trees had been uprooted and were strewn over the land. Here is to be the home of Satan with his evil angels for a thousand years. Here he will be confined, to wander up and down over the broken surface of the earth and see the effects of his rebellion against God's law. For a thousand years he can enjoy the fruit of the curse which he has caused. Limited alone to the earth, he will not have the privilege of ranging to other planets, to tempt and annoy those who have not fallen. During this time, Satan suffers extremely. Since his fall his evil traits have been in constant exercise. But he is then to be deprived of his power, and left to reflect upon the part which he has acted since his fall, and to look forward with trembling and terror to the dreadful future, when he must suffer for all the evil that he has done and be punished for all the sins that he has caused to be committed.  {EW 290.1}
[EW 290.2]          I heard shouts of triumph from the angels and from the redeemed saints, which sounded like ten thousand musical instruments, because they were to be no more annoyed and tempted by Satan and because the inhabitants of other worlds were delivered from his presence and his temptations.  {EW 290.2}
[EW 290.3]          Then I saw thrones, and Jesus and the redeemed saints sat upon them; and the saints reigned as kings                                                                              291  and priests unto God. Christ, in union with His people, judged the wicked dead, comparing their acts with the statute book, the Word of God, and deciding every case according to the deeds done in the body. Then they meted out to the wicked the portion which they must suffer, according to their works; and it was written against their names in the book of death. Satan also and his angels were judged by Jesus and the saints. Satan's punishment was to be far greater than that of those whom he had deceived. His suffering would so far exceed theirs as to bear no comparison with it. After all those whom he had deceived had perished, Satan was still to live and suffer on much longer.  {EW 290.3}
[EW 291.1]          After the judgment of the wicked dead had been finished, at the end of the one thousand years, Jesus left the city, and the saints and a train of the angelic host followed Him. Jesus descended upon a great mountain, which as soon as His feet touched it, parted asunder and became a mighty plain. Then we looked up and saw the great and beautiful city, with twelve foundations, and twelve gates, three on each side, and an angel at each gate. We cried out, "The city! the great city! it is coming down from God out of heaven!" And it came down in all its splendor and dazzling glory and settled in the mighty plain which Jesus had prepared for it. {EW 291.1}
[EW 292.1]        The Second Resurrection           Then Jesus and all the retinue of holy angels, and all the redeemed saints, left the city. The angels surrounded their Commander and escorted Him on His way, and the train of redeemed saints followed. Then, in terrible, fearful majesty, Jesus called forth the wicked dead; and they came up with the same feeble, sickly bodies that went into the grave. What a spectacle! what a scene! At the first resurrection all came forth in immortal bloom; but at the second the marks of the curse are visible on all. The kings and noblemen of the earth, the mean and low, the learned and unlearned, come forth together. All behold the Son of man; and those very men who despised and mocked Him, who put the crown of thorns upon His sacred brow, and smote Him with the reed, behold Him in all His kingly majesty. Those who spit upon Him in the hour of His trial now turn from His piercing gaze and from the glory of His countenance. Those who drove the nails through His hands and feet now look upon the marks of His crucifixion. Those who thrust the spear into His side behold the marks of their cruelty on His body. And they know that He is the very one whom they crucified and derided in His expiring agony. And then there arises one long protracted wail of agony, as they flee to hide from the presence of the King of kings and Lord of lords.  {EW 292.1}
[EW 292.2]         All are seeking to hide in the rocks, to shield themselves from the terrible glory of Him whom they once despised. And, overwhelmed and pained with His majesty and exceeding glory, they with one accord raise their voices, and with terrible distinctness exclaim, "Blessed is He that cometh in the name of the Lord!"                                                                              293   {EW 292.2}
[EW 293.1]          Then Jesus and the holy angels, accompanied by all the saints, again go to the city, and the bitter lamentations and wailings of the doomed wicked fill the air. Then I saw that Satan again commenced his work. He passed around among his subjects, and made the weak and feeble strong, and told them that he and his angels were powerful. He pointed to the countless millions who had been raised. There were mighty warriors and kings who were well skilled in battle and who had conquered kingdoms. And there were mighty giants and valiant men who had never lost a battle. There was the proud, ambitious Napoleon, whose approach had caused kingdoms to tremble. There stood men of lofty stature and dignified bearing, who had fallen in battle while thirsting to conquer. As they come forth from their graves, they resume the current of their thoughts where it ceased in death. They possess the same desire to conquer which ruled when they fell. Satan consults with his angels, and then with those kings and conquerors and mighty men. Then he looks over the vast army, and tells them that the company in the city is small and feeble, and that they can go up and take it, and cast out its inhabitants, and possess its riches and glory themselves.  {EW 293.1}
[EW 293.2]          Satan succeeds in deceiving them, and all immediately begin to prepare themselves for battle. There are many skillful men in that vast army, and they construct all kinds of implements of war. Then with Satan at their head, the multitude move on. Kings and warriors follow close after Satan, and the multitude follow after in companies. Each company has its leader, and order is observed as they march over the broken surface of the earth to the Holy City. Jesus closes the gates of the city, and this vast army surround it, and place themselves in battle array, expecting a fierce conflict. Jesus and all the angelic host and                                                                              294  all the saints, with the glittering crowns upon their heads, ascend to the top of the wall of the city. Jesus speaks with majesty, saying, "Behold, ye sinners, the reward of the just! And behold, My redeemed, the reward of the wicked!" The vast multitude behold the glorious company on the walls of the city. And as they witness the splendor of their glittering crowns and see their faces radiant with glory, reflecting the image of Jesus, and then behold the unsurpassed glory and majesty of the King of kings and Lord of lords, their courage fails. A sense of the treasure and glory which they have lost rushes upon them, and they realize that the wages of sin is death. They see the holy, happy company whom they have despised, clothed with glory, honor, immortality, and eternal life, while they are outside the city with every mean and abominable thing. {EW 293.2}
[EW 294.1]        The Second Death           Satan rushes into the midst of his followers and tries to stir up the multitude to action. But fire from God out of heaven is rained upon them, and the great men, and mighty men, the noble, the poor and miserable, are all consumed together. I saw that some were quickly destroyed, while others suffered longer. They were punished according to the deeds done in the body. Some were many days consuming, and just as long as there was a portion of them unconsumed, all the sense of suffering remained. Said the angel, "The worm of life shall not die; their fire shall not be quenched as long as there is the least particle for it to prey upon."  {EW 294.1}
[EW 294.2]         Satan and his angels suffered long. Satan bore not only the weight and punishment of his own sins, but                                                                              295  also of the sins of the redeemed host, which had been placed upon him; and he must also suffer for the ruin of souls which he had caused. Then I saw that Satan and all the wicked host were consumed, and the justice of God was satisfied; and all the angelic host, and all the redeemed saints, with a loud voice said, "Amen!"  {EW 294.2}
[EW 295.1]          Said the angel, "Satan is the root, his children are the branches. They are now consumed root and branch. They have died an everlasting death. They are never to have a resurrection, and God will have a clean universe." I then looked and saw the fire which had consumed the wicked, burning up the rubbish and purifying the earth. Again I looked and saw the earth purified. There was not a single sign of the curse. The broken, uneven surface of the earth now looked like a level, extensive plain. God's entire universe was clean, and the great controversy was forever ended. Wherever we looked, everything upon which the eye rested was beautiful and holy. And all the redeemed host, old and young, great and small, cast their glittering crowns at the feet of their Redeemer, and prostrated themselves in adoration before Him, and worshiped Him that liveth forever and ever. The beautiful new earth, with all its glory, was the eternal inheritance of the saints. The kingdom and dominion, and the greatness of the kingdom under the whole heaven, was then given to the saints of the Most High, who were to possess it forever, even forever and ever. {EW 295.1}
[EW 297.1]        APPENDIX           PAGES 13-20: "MY FIRST VISION."--THAT WHICH IS PRESENTED IN THIS CHAPTER WAS FIRST PUBLISHED BY THE EDITOR OF THE DAY-STAR ON JANUARY 24, 1846, AS "A LETTER FROM SISTER HARMON" DATED "PORTLAND, MAINE, DEC. 20, 1845." IT APPEARED AGAIN IN PRINT IN 1846, 1847, AND 1851 UNDER THE TITLE "TO THE REMNANT SCATTERED ABROAD." THE PRESENT TITLE WAS ASSIGNED IN 1882 IN THE REPRINTING OF EXPERIENCE AND VIEWS.  {EW 297.1}
[EW 297.2]         DETAILED AUTOBIOGRAPHICAL ACCOUNTS AS PUBLISHED IN 1860 AND 1885 PRESENT THAT WHICH APPEARS HERE AS TWO DISTINCT VISIONS. SEE "MY FIRST VISION" IN SPIRITUAL GIFTS, VOL. 2, PP. 30-35; TESTIMONIES, VOL. 1, PP. 58-61; AND "VISION OF THE NEW EARTH," IN SPIRITUAL GIFTS, VOL. 2, PP. 52-55; TESTIMONIES, VOL. 1, PP.  {EW 297.2}
[EW 297.3]         PAGES 15-20: PORTRAYAL OF FUTURE EVENTS.--AS MRS. WHITE DESCRIBED THAT WHICH GOD REVEALED TO HER CONCERNING FUTURE EVENTS, SHE DID SO, AT TIMES, AS ONE PARTICIPATING IN THESE EVENTS, WHETHER THEY WERE IN THE PAST OR THE PRESENT OR THE FUTURE. IN RESPONSE TO INQUIRIES AS TO HER STATE IN VISION, SHE WROTE:  {EW 297.3}
[EW 297.4]         "WHEN THE LORD SEES FIT TO GIVE A VISION, I AM TAKEN INTO THE PRESENCE OF JESUS AND ANGELS, AND AM ENTIRELY LOST TO EARTHLY THINGS. . . . MY ATTENTION IS OFTEN DIRECTED TO SCENES TRANSPIRING UPON EARTH. AT TIMES I AM CARRIED FAR AHEAD INTO THE FUTURE AND SHOWN WHAT IS TO TAKE PLACE. THEN AGAIN I AM SHOWN THINGS AS THEY HAVE OCCURRED IN THE PAST."--SPIRITUAL GIFTS, VOL. 2, P. 292.  {EW 297.4}
[EW 297.5]         ELLEN WHITE, AN ADVENTIST HERSELF, WROTE AS ONE PRESENT WHO SAW AND HEARD THAT WHICH IS YET TO TAKE PLACE; E.G., EARLY WRITINGS:  {EW 297.5}
[EW 297.6]         "SOON WE HEARD THE VOICE OF GOD LIKE MANY WATERS, WHICH GAVE US THE DAY AND HOUR OF JESUS' COMING."--PAGE 15.  {EW 297.6}
[EW 297.7]         "WE ALL ENTERED THE CLOUD TOGETHER, AND WERE SEVEN DAYS ASCENDING TO THE SEA OF GLASS, WHEN JESUS BROUGHT THE CROWNS, AND WITH HIS OWN RIGHT HAND PLACED THEM ON OUR HEADS."--PAGE 16.  {EW 297.7}
[EW 297.8]         "WE ALL MARCHED IN AND FELT THAT WE HAD A PERFECT RIGHT IN THE CITY."  {EW 297.8}
[EW 297.9]         "WE SAW THE TREE OF LIFE AND THE THRONE OF GOD."  {EW 297.9}
[EW 297.10]         "WITH JESUS AT OUR HEAD WE ALL DESCENDED FROM THE CITY DOWN TO THIS EARTH."--PAGE 17.  {EW 297.10}
[EW 297.11]         "AS WE WERE ABOUT TO ENTER THE HOLY TEMPLE . . ."  {EW 297.11}
[EW 297.12]         "THE WONDERFUL THINGS I THERE SAW I CANNOT DESCRIBE."-- PAGE 19.  {EW 297.12}
[EW 297.13]         AFTER THE VISION SHE WAS ABLE TO RECALL MUCH OF WHAT HAD BEEN SHOWN TO HER, BUT THAT WHICH WAS SECRET, AND NOT TO BE REVEALED, SHE COULD NOT RECALL. AS A PART OF THE SCENE OF WHAT IS TO TAKE PLACE WHEN GOD'S PEOPLE ARE DELIVERED (PAGE 285), SHE HEARD ANNOUNCED "THE DAY AND HOUR OF JESUS' COMING" (PAGE 15; SEE ALSO PAGE 34). BUT OF THIS SHE LATER WROTE:                                                                              298   {EW 297.13}
[EW 298.1]         "I HAVE NOT THE SLIGHTEST KNOWLEDGE AS TO THE TIME SPOKEN BY THE VOICE OF GOD. I HEARD THE HOUR PROCLAIMED, BUT HAD NO REMEMBRANCE OF THAT HOUR AFTER I CAME OUT OF VISION. SCENES OF SUCH THRILLING, SOLEMN INTEREST PASSED BEFORE ME, AS NO LANGUAGE IS ADEQUATE TO DESCRIBE. IT WAS ALL A LIVING REALITY TO ME."--ELLEN G. WHITE LETTER 38, 1888, PUBLISHED IN SELECTED MESSAGES, BOOK 1, P. 76.  {EW 298.1}
[EW 298.2]         THE FACT THAT SHE SEEMED TO BE PARTICIPATING IN CERTAIN EVENTS OFFERED NO GUARANTEE THAT SHE WOULD BE A PARTICIPANT WHEN THE EVENTS OCCURRED.  {EW 298.2}
[EW 298.3]         PAGE 17: BRETHREN FITCH AND STOCKMAN.--IN THE ACCOUNT OF HER FIRST VISION MRS. WHITE MAKES REFERENCE TO "BRETHREN FITCH AND STOCKMAN" AS MEN SHE MET AND CONVERSED WITH IN THE NEW JERUSALEM. BOTH WERE MINISTERS WITH WHOM ELLEN WHITE HAD BEEN ACQUAINTED AND WHO HAD TAKEN AN ACTIVE PART IN PROCLAIMING THE MESSAGE OF THE EXPECTED ADVENT OF CHRIST, BUT WHO HAD DIED SHORTLY BEFORE THE DISAPPOINTMENT OF OCTOBER 22, 1844.  {EW 298.3}
[EW 298.4]         CHARLES FITCH, A PRESBYTERIAN MINISTER, ACCEPTED THE ADVENT MESSAGE FROM READING WILLIAM MILLER'S LECTURES AND THROUGH HIS MEETING WITH JOSIAH LITCH. HE THREW HIMSELF WHOLEHEARTEDLY INTO THE PROCLAMATION OF THE EXPECTED ADVENT OF CHRIST AT THE CLOSE OF THE 2300-YEAR PERIOD, AND BECAME A PROMINENT LEADER IN THE ADVENT AWAKENING. IN 1842 HE DESIGNED THE PROPHETIC CHART USED SO EFFECTIVELY AND REFERRED TO IN EARLY WRITINGS ON PAGE 74. HE DIED A LITTLE MORE THAN A WEEK BEFORE OCTOBER 22, 1844. HIS DEATH CAME ABOUT THROUGH ILLNESS CONTRACTED THROUGH OVER-EXPOSURE IN CONDUCTING THREE BAPTISMAL SERVICES ON A CHILLY AUTUMN DAY. (SEE PROPHETIC FAITH OF OUR FATHERS, VOL. 4, PP. 533-545.)  {EW 298.4}
[EW 298.5]         LEVI F. STOCKMAN WAS A YOUTHFUL METHODIST MINISTER OF THE STATE OF MAINE WHO IN 1842, WITH ABOUT THIRTY OTHER METHODIST MINISTERS, EMBRACED AND BEGAN TO PREACH THE SECOND ADVENT OF CHRIST. HE WAS LABORING IN PORTLAND, MAINE, WHEN IN 1843 HIS HEALTH FAILED. HE DIED OF TUBERCULOSIS ON JUNE 25, 1844. IT WAS TO HIM THAT MRS. WHITE, AS A GIRL, WENT FOR ADVICE WHEN IN HER DISCOURAGEMENT GOD SPOKE TO HER IN TWO DREAMS. (SEE EARLY WRITINGS, PP. 12, 78-81; PROPHETIC FAITH OF OUR FATHERS, VOL. 4, PP. 780-782.)  {EW 298.5}
[EW 298.6]         PAGE 21: MESMERISM.--IN ORDER TO JUSTIFY THEIR OPPOSITION, SOME EARLY ENEMIES OF THE VISIONS SUGGESTED THAT ELLEN WHITE'S EXPERIENCE WAS BROUGHT ABOUT THROUGH MESMERISM, A PHENOMENON KNOWN TODAY AS HYPNOSIS. HYPNOSIS IS A STATE RESEMBLING SLEEP, INDUCED THROUGH THE POWER OF SUGGESTION, THE HYPNOTIZED SUBJECT BEING IN RAPPORT WITH THE ONE INDUCING THE STATE AND RESPONSIVE TO HIS SUGGESTIONS. WHEN, HOWEVER, AS MRS. WHITE HERE REPORTS, A MESMERIZING PHYSICIAN ATTEMPTED TO HYPNOTIZE HER, HE WAS HELPLESS IN HER PRESENCE.  {EW 298.6}
[EW 298.7]         ELLEN WHITE EARLY IN HER EXPERIENCE WAS CAUTIONED REGARDING THE PERILS OF HYPNOSIS, AND IN LATER YEARS, ON A NUMBER OF                                                                              299  OCCASIONS, SHE RECEIVED INSTRUCTION REGARDING IT. SHE WARNED OF THE GRAVE DANGERS ACCOMPANYING ANY PRACTICE IN WHICH ONE MIND WOULD CONTROL ANOTHER MIND. (SEE THE MINISTRY OF HEALING, PP. 242-244; MEDICAL MINISTRY, PP. 110-112; SELECTED MESSAGES,  BOOK 2, PP. 349, 350, 353.)  {EW 298.7}
[EW 299.1]         PAGE 33: NOMINAL ADVENTISTS.--THOSE WHO UNITED IN SOUNDING THE FIRST AND SECOND ANGELS' MESSAGES BUT WHO REJECTED THE THIRD ANGEL'S MESSAGE WITH ITS SABBATH TRUTH, BUT NONETHELESS CONTINUED TO ESPOUSE THE ADVENT HOPE, ARE REFERRED TO BY MRS. WHITE AS THE "NOMINAL ADVENTISTS," OR THOSE WHO "REJECT THE PRESENT TRUTH" (PAGE 69), ALSO "DIFFERENT PARTIES OF PROFESSED ADVENT BELIEVERS" (PAGE 124). IN OUR EARLY LITERATURE THESE PEOPLE WERE ALSO REFERRED TO AS "FIRST-DAY ADVENTISTS."  {EW 299.1}
[EW 299.2]         A LARGE NUMBER OF CHRISTIANS WERE DISAPPOINTED IN THE AUTUMN OF 1844 WHEN CHRIST DID NOT COME AS THEY EXPECTED. THE ADVENTISTS DIVIDED INTO SEVERAL GROUPS, THE SURVIVORS OF WHICH TODAY COMPRISE THE ADVENT CHRISTIAN CHURCH, A SMALL BODY, AND THE SEVENTH-DAY ADVENTISTS.  {EW 299.2}
[EW 299.3]         ONLY A FEW AMONG THE ADVENTISTS MAINTAINED THEIR CONFIDENCE IN THE FULFILLMENT OF PROPHECY IN 1844, BUT THOSE WHO DID STEPPED FORWARD INTO THE THIRD ANGEL'S MESSAGE WITH ITS SEVENTH-DAY SABBATH. OF THE EXPERIENCE AT THAT CRITICAL PERIOD ELLEN WHITE LATER WROTE:  {EW 299.3}
[EW 299.4]         "HAD ADVENTISTS, AFTER THE GREAT DISAPPOINTMENT IN 1844, HELD FAST THEIR FAITH, AND FOLLOWED ON UNITEDLY IN THE OPENING PROVIDENCE OF GOD, RECEIVING THE MESSAGE OF THE THIRD ANGEL AND IN THE POWER OF THE HOLY SPIRIT PROCLAIMING IT TO THE WORLD, THEY WOULD HAVE SEEN THE SALVATION OF GOD, THE LORD WOULD HAVE WROUGHT MIGHTILY WITH THEIR EFFORTS, THE WORK WOULD HAVE BEEN COMPLETED, AND CHRIST WOULD HAVE COME ERE THIS TO RECEIVE HIS PEOPLE TO THEIR REWARD.  {EW 299.4}
[EW 299.5]         "BUT IN THE PERIOD OF DOUBT AND UNCERTAINTY THAT FOLLOWED THE DISAPPOINTMENT, MANY OF THE ADVENT BELIEVERS YIELDED THEIR FAITH. DISSENSIONS AND DIVISIONS CAME IN. THE MAJORITY OPPOSED WITH VOICE AND PEN THE FEW WHO, FOLLOWING IN THE PROVIDENCE OF GOD, RECEIVED THE SABBATH REFORM AND BEGAN TO PROCLAIM THE THIRD ANGEL'S MESSAGE. MANY WHO SHOULD HAVE DEVOTED THEIR TIME AND TALENTS TO THE ONE PURPOSE OF SOUNDING WARNING TO THE WORLD, WERE ABSORBED IN OPPOSING THE SABBATH TRUTH, AND IN TURN, THE LABOR OF ITS ADVOCATES WAS NECESSARILY SPENT IN ANSWERING THESE OPPONENTS AND DEFENDING THE TRUTH. THUS THE WORK WAS HINDERED, AND THE WORLD WAS LEFT IN DARKNESS. HAD THE WHOLE ADVENTIST BODY UNITED UPON THE COMMANDMENTS OF GOD AND THE FAITH OF JESUS, HOW WIDELY DIFFERENT WOULD HAVE BEEN OUR HISTORY!" --SELECTED MESSAGES, BOOK 1, P. 68.  {EW 299.5}
[EW 299.6]         PAGES 42-45: OPEN AND SHUT DOOR.--AS MRS. WHITE DISCUSSED THE GREAT ADVENT MOVEMENT AND THE DISAPPOINTMENT OF OCTOBER 22, 1844, IN THE GREAT CONTROVERSY AND REFERRED TO THE POSITIONS TAKEN IMMEDIATELY AFTER THE DISAPPOINTMENT, SHE MAKES MENTION                                                                              300  OF THE INEVITABLE CONCLUSION THAT WAS HELD FOR A SHORT TIME THAT "THE DOOR OF MERCY WAS SHUT." BUT AS SHE STATES, "CLEARER LIGHT CAME WITH THE INVESTIGATION OF THE SANCTUARY QUESTION." SEE "HISTORICAL PROLOGUE" IN THIS VOLUME AND THE GREAT CONTROVERSY, PAGE 429, AND THE ENTIRE CHAPTER "IN THE HOLY OF HOLIES," PAGES 423-432.  {EW 299.6}
[EW 300.1]         CONCERNING HER OWN PERSONAL RELATIONSHIP TO THIS MATTER, SHE WROTE IN 1874 THAT SHE "NEVER HAD A VISION THAT NO MORE SINNERS WOULD BE CONVERTED." NOR DID SHE EVER TEACH THIS VIEW. "IT WAS THE LIGHT GIVEN ME OF GOD," SHE WROTE AT ANOTHER TIME, "THAT CORRECTED OUR ERROR, AND ENABLED US TO SEE THE TRUE POSITION." (SELECTED MESSAGES, BOOK 1, PP. 74, 63.)  {EW 300.1}
[EW 300.2]         PAGES 43, 44, AND 86: MYSTERIOUS KNOCKINGS IN NEW YORK, AND ROCHESTER KNOCKINGS.--REFERENCE IS HERE MADE TO INCIDENTS RELATING TO THE BEGINNINGS OF MODERN SPIRITUALISM. IN 1848 MYSTERIOUS RAPPINGS WERE HEARD IN THE HOME OF THE FOX FAMILY AT HYDESVILLE, A COMMUNITY ABOUT THIRTY-FIVE MILES EAST OF THE CITY OF ROCHESTER, NEW YORK. AT A TIME WHEN THERE WERE VARIOUS CONJECTURES AS TO THE CAUSE OF THE RAPPINGS, ELLEN WHITE ANNOUNCED, ON THE AUTHORITY OF THE VISION GIVEN TO HER, THAT THEY WERE A MANIFESTATION OF SPIRITUALISM, THAT THIS PHENOMENON WOULD DEVELOP RAPIDLY, AND IN THE NAME OF RELIGION WOULD GAIN POPULARITY AND DECEIVE MULTITUDES, DEVELOPING INTO SATAN'S LAST-DAY MASTERPIECE OF DECEPTION.  {EW 300.2}
[EW 300.3]         PAGE 50: MESSENGERS WITHOUT A MESSAGE.--THIS EXPRESSION APPEARS IN AN ACCOUNT OF A VIEW GIVEN TO ELLEN WHITE ON JANUARY 26, 1850. AT THIS TIME THE SABBATHKEEPING ADVENTISTS HAD NO CHURCH ORGANIZATION. NEARLY ALL WERE FEARFUL THAT ANY TYPE OF ORGANIZATION WOULD BRING IN FORMALITY AMONG THE BELIEVERS. BUT AS TIME WENT ON, DISCORDANT ELEMENTS BEGAN TO MAKE THEIR WAY INTO THE RANKS. MESSAGES OF WARNING CAME FROM ELLEN WHITE, AND THE SABBATHKEEPING ADVENTISTS WERE LED STEP BY STEP TO ADOPT THE FORMS OF CHURCH ORGANIZATION. AS A RESULT THE COMPANIES OF BELIEVERS WERE KNIT TOGETHER MORE CLOSELY THAN BEFORE; A WAY WAS DEVISED TO GIVE RECOGNITION TO MINISTERS WHO GAVE EVIDENCE THAT THEY COULD PREACH THE MESSAGE AND SUPPORT IT WITH THEIR LIVES; AND PROVISION WAS MADE TO CAST OUT THOSE WHO, UNDER THE PRETEXT OF PRESENTING TRUTH, TAUGHT ERROR. SEE "HISTORICAL PROLOGUE."  {EW 300.3}
[EW 300.4]         PAGES 61, 62: UNITY OF THE SHEPHERDS.--SEE NOTE FOR PAGE 50, MESSENGERS WITHOUT A MESSAGE.  {EW 300.4}
[EW 300.5]         PAGE 75: DUTY TO GO TO OLD JERUSALEM.--MRS. WHITE REFERS TO ERRONEOUS VIEWS THEN HELD BY A VERY FEW. THE NEXT YEAR, IN THE REVIEW AND HERALD OF OCTOBER 7, 1851, JAMES WHITE WRITES OF "THE DISTRACTING, UNPROFITABLE VIEWS RELATIVE TO OLD JERUSALEM AND THE JEWS, ETC., THAT ARE AFLOAT AT THE PRESENT TIME," AND OF "THE STRANGE NOTIONS THAT SOME HAVE RUN INTO, THAT THE SAINTS HAVE YET TO GO TO OLD JERUSALEM. ETC., ETC."  {EW 300.5}
[EW 300.6]         PAGE 77: EDITOR OF THE DAY-STAR.--ENOCH JACOBS LIVED IN                                                                              301  CINCINNATI, OHIO, AND PUBLISHED THE DAY-STAR, ONE OF THE EARLY JOURNALS PROCLAIMING THE SECOND ADVENT OF CHRIST. IT WAS TO ENOCH JACOBS THAT ELLEN HARMON IN DECEMBER, 1845, SENT AN ACCOUNT OF HER FIRST VISION, HOPING TO STABILIZE HIM. SHE HAD OBSERVED THAT HE WAS WAVERING IN HIS CONFIDENCE IN GOD'S LEADERSHIP IN THE ADVENT EXPERIENCE. IT WAS IN THE DAY-STAR THAT THE EDITOR PUBLISHED MRS. WHITE'S FIRST VISION, IN THE ISSUE OF JANUARY 24, 1846. IN A SPECIAL NUMBER OF HIS JOURNAL, THE DAY-STAR EXTRA, FEBRUARY 7, 1846, THE MEMORABLE ARTICLE CONCERNING THE HEAVENLY SANCTUARY AND ITS CLEANSING, PREPARED BY HIRAM EDSON, DR. HAHN, AND O. R. L. CROZIER, WAS PUBLISHED. IT SET FORTH THE SCRIPTURE TEACHING RELATIVE TO THE MINISTRY OF CHRIST IN THE MOST HOLY PLACE OF THE HEAVENLY SANCTUARY BEGINNING OCTOBER 22, 1844. IN THIS JOURNAL ALSO ON MARCH 14, 1846, A SECOND COMMUNICATION FROM ELLEN HARMON'S PEN WAS PUBLISHED. (SEE EARLY WRITINGS, PAGES 32-35.) REFERENCE IN THE PARAGRAPH UNDER DISCUSSION IS TO LATER VIEWS HELD BY MR. JACOBS AND THE SPIRITUALISTIC DELUSIONS HE ESPOUSED.  {EW 300.6}
[EW 301.1]         PAGE 86: SEE APPENDIX NOTE FOR PAGES 43, 44.  {EW 301.1}
[EW 301.2]         PAGE 89: THOMAS PAINE.--THE WRITINGS OF THOMAS PAINE WERE WELL KNOWN AND WIDELY READ IN THE UNITED STATES IN THE 1840'S. HIS BOOK AGE OF REASON WAS A DEISTIC WORK AND DETRIMENTAL TO CHRISTIAN FAITH AND PRACTICE. THE BOOK BEGAN WITH THE WORDS "I BELIEVE IN ONE GOD AND NO MORE." PAINE HAD NO FAITH IN CHRIST, AND HE WAS USED SUCCESSFULLY BY SATAN IN HIS ATTACKS UPON THE CHURCH. AS MRS. WHITE INDICATED, IF SUCH A MAN AS PAINE COULD FIND ENTRANCE TO HEAVEN AND BE HIGHLY HONORED THERE, ANY SINNER, WITHOUT A REFORMATION OF LIFE AND WITHOUT FAITH IN JESUS CHRIST, COULD FIND ADMITTANCE. SHE EXPOSED THIS FALLACY IN VIGOROUS LANGUAGE AND POINTED OUT THE IRRATIONALITY OF SPIRITUALISM.  {EW 301.2}
[EW 301.3]         PAGE 101: PERFECTIONISM.--SOME OF THE EARLY ADVENTISTS, SHORTLY AFTER THE 1844 EXPERIENCE, LOST THEIR HOLD ON GOD AND DRIFTED INTO FANATICISM. ELLEN WHITE MET THESE EXTREMISTS WITH A "THUS SAITH THE LORD." SHE REBUKED THOSE WHO TAUGHT A STATE OF PERFECTION IN THE FLESH AND THEREFORE COULD NOT SIN. OF SUCH MRS. WHITE LATER WROTE:  {EW 301.3}
[EW 301.4]         "THEY HELD THAT THOSE WHO ARE SANCTIFIED CANNOT SIN. AND THIS NATURALLY LED TO THE BELIEF THAT THE AFFECTIONS AND DESIRES OF THE SANCTIFIED ONES WERE ALWAYS RIGHT, AND NEVER IN DANGER OF LEADING THEM INTO SIN. IN HARMONY WITH THESE SOPHISTRIES, THEY WERE PRACTISING THE WORST SINS UNDER THE GARB OF SANCTIFICATION, AND THROUGH THEIR DECEPTIVE, MESMERIC INFLUENCE WERE GAINING A STRANGE POWER OVER SOME OF THEIR ASSOCIATES, WHO DID NOT SEE THE EVIL OF THESE APPARENTLY BEAUTIFUL BUT SEDUCTIVE THEORIES. . . .  {EW 301.4}
[EW 301.5]         "CLEARLY THE DECEPTIONS OF THESE FALSE TEACHERS WERE LAID OPEN BEFORE ME, AND I SAW THE FEARFUL ACCOUNT THAT STOOD AGAINST THEM IN THE BOOK OF RECORDS, AND THE TERRIBLE GUILT THAT RESTED UPON THEM FOR PROFESSING COMPLETE HOLINESS WHILE THEIR DAILY ACTS WERE OFFENSIVE IN THE SIGHT OF GOD."--LIFE SKETCHES, PP. 83, 84.                                                                              302   {EW 301.5}
[EW 302.1]         PAGES 116 AND 117: THE LORD'S SUPPER; WOMEN WASHING MEN'S FEET, AND THE HOLY KISS.--THE PIONEERS OF THE SEVENTH-DAY ADVENTIST CHURCH, HAVING ACCEPTED THE SABBATH TRUTH, EAGERLY REACHED OUT TO FOLLOW THE WORD OF GOD IN EVERY PARTICULAR, WHILE AT THE SAME TIME THEY WERE CAREFUL TO PROTECT THEMSELVES AGAINST DISTORTED INTERPRETATIONS OF THE WORD AND ANY EXTREMES OR FANATICISM. THEY SAW CLEARLY THE PRIVILEGES AND THE OBLIGATIONS OF THE LORD'S SUPPER ESTABLISHED FOR THE CHURCH BY OUR LORD. THERE WAS SOME QUESTION ABOUT FOOT WASHING AND THE HOLY KISS. IN THIS VISION THE LORD MADE CLEAR CERTAIN DELICATE POINTS THAT WOULD GUIDE AND GUARD THE EMERGING CHURCH.  {EW 302.1}
[EW 302.2]         AS TO THE MATTER OF THE FREQUENCY WITH WHICH THE ORDINANCES SHOULD BE OBSERVED, SOME INSISTED ON ONCE A YEAR; BUT THE INSTRUCTION WAS GIVEN THAT THE LORD'S SUPPER SHOULD BE MORE FREQUENTLY PRACTICED. TODAY THE CHURCH FOLLOWS THE PLAN OF OBSERVING THE ORDINANCES FOUR TIMES ANNUALLY.  {EW 302.2}
[EW 302.3]         COUNSEL WAS GIVEN CONCERNING THE WASHING OF FEET. APPARENTLY THERE WERE SOME DIFFERENCES OF OPINION AS TO THE PROCEDURE TO BE FOLLOWED. SOME HAD MOVED INJUDICIOUSLY AND THE RESULT HAD BEEN "CONFUSION." COUNSEL WAS GIVEN THAT THIS ORDINANCE SHOULD BE PERFORMED WITH CARE AND RESERVE, IN SUCH A WAY AS NOT TO AROUSE PREJUDICE. THERE WAS SOME QUESTION ABOUT THE PROPRIETY OF MEN AND WOMEN WASHING ONE ANOTHER'S FEET. ON THIS POINT ELLEN WHITE BROUGHT FORTH SCRIPTURE EVIDENCE WHICH INDICATED THAT IT WOULD BE PROPER FOR A WOMAN--APPARENTLY UNDER CERTAIN CONDITIONS--TO WASH THE FEET OF A MAN, BUT SHE COUNSELED AGAINST A MAN WASHING THE FEET OF A WOMAN.  {EW 302.3}
[EW 302.4]         CONCERNING THE HOLY KISS, THE SDA BIBLE COMMENTARY STATES:  {EW 302.4}
[EW 302.5]         "IN THE EAST, ESPECIALLY, THE KISS WAS A COMMON MODE OF EXPRESSING LOVE AND FRIENDSHIP IN GREETING. (SEE LUKE 7:45; ACTS 20:37.) THE 'HOLY KISS,' OR 'KISS OF CHARITY' (1 PETER 5:14), WAS A SYMBOL OF CHRISTIAN AFFECTION. IT SEEMS TO HAVE BECOME A CUSTOM WITH EARLY CHRISTIANS TO EXCHANGE THIS GREETING AT THE TIME OF THE LORD'S SUPPER (JUSTIN MARTYR FIRST APOLOGY 65). LATER WRITINGS INDICATE THAT IT WAS NOT THE CUSTOM TO GIVE THIS `HOLY KISS' TO ONE OF THE OPPOSITE SEX (APOSTOLIC CONSTITUTIONS II. 57; VIII. 11)."-- THE SDA BIBLE COMMENTARY, VOL. 7, PP. 257, 258.  {EW 302.5}
[EW 302.6]         IT WAS THE CUSTOM AMONG THE EARLY SABBATHKEEPING ADVENTISTS TO EXCHANGE THE HOLY KISS AT THE ORDINANCE OF HUMILITY. NO REFERENCE IS MADE TO OBVIOUS IMPROPRIETY OF EXCHANGING THE HOLY KISS BETWEEN MEN AND WOMEN, BUT THERE IS A CALL FOR ALL TO ABSTAIN FROM ALL APPEARANCE OF EVIL.  {EW 302.6}
[EW 302.7]         PAGE 118: MAKING A NOISE.--THE GOSPEL NET DRAWS IN ALL TYPES OF PEOPLE. THERE WERE SOME WHO FELT THAT THEIR RELIGIOUS EXPERIENCE WAS NOT GENUINE UNLESS MARKED BY NOISY, DEMONSTRATIVE SHOUTS OF PRAISE TO GOD, LOUD AND EXCITED PRAYERS, AND ANIMATED AMENS. HERE AGAIN THE CHURCH IN ITS EARLY EXPERIENCE WAS GIVEN A NOTE OF WARNING, CALLING FOR DECORUM AND SOLEMNITY IN THE WORSHIP OF GOD.                                                                              303   {EW 302.7}
[EW 303.1]         PAGES 229-232: WILLIAM MILLER.--IN THE REFERENCES TO THE GREAT ADVENT AWAKENING IN AMERICA IN THE 1830'S AND 1840'S, WILLIAM MILLER IS OFTEN MENTIONED. IN THE BOOK THE GREAT CONTROVERSY AN ENTIRE CHAPTER IS DEVOTED TO THE LIFE AND MINISTRY OF WILLIAM MILLER UNDER THE TITLE "AN AMERICAN REFORMER" (PAGES 317-342). WILLIAM MILLER WAS BORN IN PITTSFIELD, MASSACHUSETTS, IN 1782 AND DIED IN LOW HAMPTON, NEW YORK, IN 1849. AT THE AGE OF FOUR HE MOVED WITH HIS PARENTS TO LOW HAMPTON, NEW YORK, NEAR LAKE CHAMPLAIN AND GREW UP ON A FRONTIER FARM. HE WAS ALWAYS STUDIOUS AND A CAREFUL READER. HE BECAME A LEADER IN HIS COMMUNITY. IN 1816 HE SET ABOUT TO GIVE CAREFUL STUDY TO THE WORD OF GOD, AND HIS STUDY LED HIM TO THE GREAT TIME PROPHECIES AND THE PROPHECIES RELATING TO THE SECOND ADVENT. HE CONCLUDED THAT THE SECOND COMING OF CHRIST WAS NEAR. AFTER REVIEWING HIS POSITIONS OVER A PERIOD OF YEARS AND ASSURING HIMSELF AS TO THEIR CERTAINTY, HE RESPONDED IN EARLY AUGUST, 1831, TO AN INVITATION TO PUBLICLY PRESENT HIS VIEWS ON THE PROPHECIES. FROM THEN ON HIS TIME WAS DEVOTED LARGELY TO THE HERALDING OF THE ADVENT MESSAGE. IN DUE TIME HE WAS JOINED BY HUNDREDS OF OTHER PROTESTANT MINISTERS WHO PARTICIPATED IN THE GREAT ADVENT AWAKENING OF THE 1840'S.  {EW 303.1}
[EW 303.2]         AT THE TIME OF THE DISAPPOINTMENT ON OCTOBER 22, 1844, MILLER WAS WORN AND ILL. HE DEPENDED LARGELY ON HIS YOUNGER ASSOCIATES WHO STOOD WITH HIM IN PROCLAIMING THE ADVENT MESSAGE. THEY LED HIM TO REJECT THE SABBATH TRUTH AS IT CAME TO HIS ATTENTION SOON AFTER THE DISAPPOINTMENT. FOR THIS THEY, AND NOT WILLIAM MILLER, WILL BE HELD RESPONSIBLE. ELLEN WHITE WRITES OF THIS EXPERIENCE ON PAGE 258, AND ASSURES US THAT MILLER WILL BE AMONG THOSE WHO WILL BE CALLED FROM THEIR GRAVES AT THE SOUND OF THE LAST TRUMP.  {EW 303.2}
[EW 303.3]         PAGES 232-240, 254-258: THREE ANGELS' MESSAGES OF REVELATION 14.--IN A SERIES OF THREE CHAPTERS, BEGINNING ON PAGE 232, ELLEN WHITE DISCUSSES THE FIRST, SECOND, AND THIRD ANGELS' MESSAGES. SHE WAS WRITING FOR THOSE WHO WITH HER HAD PASSED THROUGH THE GREAT ADVENT AWAKENING AND THE DISAPPOINTMENTS OF THE SPRING AND FALL OF 1844. SHE DID NOT ATTEMPT TO ENTER INTO AN EXPLANATION OF THESE THREE MESSAGES, BUT ASSUMED THAT HER READERS HAD A FULL KNOWLEDGE OF THIS EXPERIENCE. SHE PRESENTED THAT WHICH WOULD BRING COURAGE AND UNDERSTANDING TO HER FELLOW BELIEVERS IN THE LIGHT OF THEIR EXPERIENCE. WE MUST TURN TO HER BOOK THE GREAT CONTROVERSY FOR A DETAILED ACCOUNT OF THE BURDEN OF THESE MESSAGES. THE FIRST ANGEL'S MESSAGE SOUNDED THE WARNING OF THE APPROACH OF THE HOUR OF GOD'S JUDGMENT. SEE THE GREAT CONTROVERSY, CHAPTERS "HERALDS OF THE MORNING," PAGES 299-316; "AN AMERICAN REFORMER," PAGES 317-342; AND "A GREAT RELIGIOUS AWAKENING," PAGES 355-374. FOR THE PRESENTATION OF THE MESSAGE OF THE SECOND ANGEL, SEE THE CHAPTER "A WARNING REJECTED," BEGINNING ON PAGE 375. THE ACCOUNT OF THE DISAPPOINTMENT IS PRESENTED IN THE CHAPTERS "PROPHECIES FULFILLED," PAGES 391-408;                                                                              304  "WHAT IS THE SANCTUARY?" PAGES 409-422; AND "THE HOLY OF HOLIES," PAGES 423-432. THE THIRD ANGEL'S MESSAGE IS SET FORTH IN THE CHAPTER "GOD'S LAW IMMUTABLE," PAGES 433-450; AND "A WORK OF REFORM," PAGES 451-460.  {EW 303.3}
[EW 304.1]         PAGE 238: CLOSE OF THE SECOND ANGEL'S MESSAGE.--WHILE WE UNDERSTAND CLEARLY THAT THE MESSAGES OF THE FIRST AND SECOND AND THIRD ANGELS ARE MESSAGES THAT HAVE THEIR APPLICATION TODAY, WE RECOGNIZE ALSO THAT IN THEIR INITIAL PROCLAMATION THE SOUNDING OF THE FIRST ANGEL'S MESSAGE WITH ITS DECLARATION THAT "THE HOUR OF GOD'S JUDGMENT IS COME" IS LINKED WITH THE PROCLAMATION OF THE EXPECTED ADVENT OF CHRIST IN THE 1830'S AND EARLY 1840'S. THE SECOND ANGEL'S MESSAGE HAD ITS INITIAL SOUNDING EARLY IN THE SUMMER OF 1844 IN THE CALL TO THE ADVENT BELIEVERS TO COME OUT OF THE NOMINAL CHURCHES THAT HAD REJECTED THE PROCLAMATION OF THE FIRST ANGEL'S MESSAGE. AND WHILE IT IS TRUE THAT THE SECOND ANGEL'S MESSAGE CONTINUES TO BE PRESENT TRUTH, THERE WAS A CLIMACTIC CLOSING UP OF THE SECOND ANGEL'S MESSAGE IMMEDIATELY PRECEDING OCTOBER 22, 1844. WHEN THE MESSAGES OF THE THREE ANGELS COME PROMINENTLY BEFORE THE WORLD AGAIN JUST BEFORE THE SECOND ADVENT OF CHRIST, THE ANGEL OF REVELATION 18:1 JOINS IN THE PROCLAMATION OF THE SECOND ANGEL IN THE MESSAGE THAT "BABYLON IS FALLEN." "COME OUT OF HER, MY PEOPLE." SEE THE CHAPTER "THE FINAL WARNING" IN THE GREAT CONTROVERSY, PAGES 603-612.  {EW 304.1}
[EW 304.2]         PAGE 254: SEE APPENDIX NOTE FOR PAGES 232-240.  {EW 304.2}
[EW 304.3]         PAGE 276: SLAVES AND MASTER.--ACCORDING TO REVELATION 6:15, 16 THERE WILL BE SLAVERY AT THE SECOND ADVENT OF CHRIST. HERE WE FIND THE WORDS "EVERY BONDMAN, AND EVERY FREE MAN." THE STATEMENT BY ELLEN WHITE UNDER DISCUSSION INDICATES THAT SHE WAS SHOWN IN VISION THE SLAVE AND THE SLAVE MASTER AT THE SECOND ADVENT OF CHRIST. IN THIS SHE IS IN PERFECT ACCORD WITH THE BIBLE. BOTH JOHN AND MRS. WHITE WERE SHOWN CONDITIONS THAT WOULD EXIST AT THE SECOND COMING OF OUR LORD. WHILE IT IS TRUE THAT NEGRO SLAVES IN THE UNITED STATES WERE FREED BY THE EMANCIPATION PROCLAMATION, WHICH WENT INTO EFFECT SIX YEARS AFTER STATEMENT UNDER DISCUSSION WAS PENNED, THE MESSAGE IS NOT MADE INVALID, FOR EVEN TODAY THERE ARE MILLIONS OF MEN AND WOMEN IN ACTUAL OR VIRTUAL SLAVERY IN DIFFERENT PARTS OF THE WORLD. IT IS NOT POSSIBLE TO PASS JUDGMENT ON A PROPHECY OF THE FUTURE UNTIL WE HAVE REACHED THE TIME FOR THE FULFILLMENT OF THAT PROPHECY.  {EW 304.3}
[LP 0.1]        LP - Sketches from the Life of Paul (1883)      Table of Contents     1. Saul the Persecutor .................................... 9   2. Conversion of Saul .................................... 21   3. Paul Enters Upon His Ministry ......................... 32   4. Ordination of Paul and Barnabas ....................... 40   5. Preaching Among the Heathen ........................... 52   6. Jew and Gentile ....................................... 62   7. Imprisonment of Paul and Silas ........................ 72   8. Opposition at Thessalonica ............................ 81   9. Paul at Berea and Athens .............................. 87  10. Paul at Corinth ....................................... 98  11. Epistles to the Thessalonians ......................... 109  12. Apollos at Corinth .................................... 118  13. Paul at Ephesus ....................................... 128  14. Trials and Victories of Paul .......................... 140  15. Paul to the Corinthians ............................... 149  16. Second Epistle to the Corinthians ..................... 172  17. Paul Revisits Corinth ................................. 183  18. Paul's Last Journey to Jerusalem ...................... 194  19. Meeting With the Elders ............................... 207  20. Paul a Prisoner ....................................... 214  21. Trial at Caesarea ..................................... 234  22. Paul Appeals to Caesar ................................ 246  23. Address Before Agrippa ................................ 252  24. The Voyage and Shipwreck .............................. 261  25. Arrival at Rome ....................................... 272  26. Sojourn at Rome ....................................... 280  27. Caesar's Household .................................... 289  28. Paul at Liberty ....................................... 301  29. The Final Arrest ...................................... 304  30. Paul Before Nero ...................................... 310  31. Paul's Last Letter .................................... 318  32. Martyrdom of Paul and Peter ........................... 328  {LP 0.1}
[LP 0.2]     PREFACE         ALL WHO HAVE READ THE LIFE OF CHRIST AS PRESENTED IN VOLUMES TWO AND THREE OF "THE GREAT CONTROVERSY," WILL WELCOME ANOTHER BOOK BY THE SAME WRITER TREATING IN A SIMILAR MANNER UPON THE LIFE AND LABORS OF THE APOSTLE PAUL. AMONG THE MANY VALUABLE WORKS UPON THE LIFE OF PAUL, THIS BOOK OCCUPIES A FIELD PECULIARLY ITS OWN. THE HISTORICAL NARRATIVE IS TRACED DOWN IN A CLEAR AND CONNECTED MANNER, FROM THE TIME OF PAUL'S FIRST DEALINGS WITH THE CHURCH AS A PERSECUTOR, UNTIL HE WAS "OFFERED UP" AS A WILLING SACRIFICE FOR THE CAUSE WHICH HE HAD LEARNED TO LOVE MORE THAN HIS OWN LIFE. BESIDES THIS, FROM HIS LABORS AND SUFFERINGS, AND FROM THE INSTRUCTION WHICH HE GAVE TO THE CHURCHES UNDER HIS CARE, PRACTICAL MORAL LESSONS ARE DRAWN FOR THE CHURCH OF TODAY. THIS IS THE DISTINCTIVE FEATURE OF THE BOOK, AND IS THAT WHICH MAKES IT PARTICULARLY VALUABLE.       THE WRITER OF THIS BOOK, HAVING RECEIVED ESPECIAL HELP FROM THE SPIRIT OF GOD, IS ABLE TO THROW LIGHT UPON THE TEACHINGS OF PAUL AND THEIR APPLICATION TO OUR OWN TIME, AS NO OTHER AUTHORS ARE PREPARED TO DO. SHE HAS NOT SUFFERED HERSELF TO BE DRAWN ASIDE TO DISCUSS THEORIES, OR TO INDULGE IN SPECULATION. NO EXTRANEOUS MATTER IS INTRODUCED. CONSEQUENTLY MUCH THAT IS CONTAINED IN OTHER BOOKS, WHICH IS INTERESTING TO THE CURIOUS, AND HAS A CERTAIN VALUE, BUT WHICH IS AFTER ALL LITTLE MORE THAN THEORY, FINDS NO PLACE IN THIS WORK.       OF COURSE IN A BOOK OF THIS SIZE THE VAST AMOUNT OF INSTRUCTION CONTAINED IN PAUL'S EPISTLES COULD BE CONSIDERED ONLY IN PART. SOME OF THESE ARE NOT REFERRED TO, OTHERS ARE PASSED BY WITH A SIMPLE MENTION, AND NONE OF THEM ARE FULLY CANVASSED. ENOUGH OF THEM ARE MENTIONED, HOWEVER, TO ENABLE THE READER TO ENTER INTO THE SPIRIT WHICH ACTUATED THE GREAT APOSTLE. AND IF THE PERUSAL OF THIS VOLUME SHALL LEAD THE READER TO LAY HOLD UPON THE HOPE WHICH SUSTAINED PAUL IN HIS LABORS AND TRIALS, AND SHALL HELP HIM TO FIGHT THE GOOD FIGHT OF FAITH, THE OBJECT OF ITS PUBLICATION WILL BE ACCOMPLISHED.    		--PUBLISHERS  {LP 0.2}
[LP 9.1]     Chapter I - Saul the Persecutor         From among the most bitter and relentless persecutors of the church of Christ, arose the ablest defender and most successful herald of the gospel. With the apostolic brotherhood of the chosen twelve, who had companied with Christ from his baptism even to his ascension, was numbered one who had never seen the Lord while he dwelt among men, and who had heard his name uttered only in unbelief and contempt. But beneath the blindness and bigotry of the zealot and the Pharisee, Infinite Wisdom discerned a heart loyal to truth and duty. And the voice from Heaven made itself heard above the clamors of pride and prejudice.  In the promulgation of the gospel, Divine Providence would unite with the zeal and devotion of the Galilean peasants, the fiery vigor and intellectual power of a rabbi of Jerusalem. To lead the battle against pagan philosophy and Jewish formalism, was chosen one who had himself                                                                              10  witnessed the debasing power of heathen worship, and endured the spiritual bondage of Pharisaic exaction.  {LP 9.1}
[LP 10.1]         Saul of Tarsus was a Jew, not only by descent, but by the stronger ties of lifelong training, patriotic devotion, and religious faith. Though a Roman citizen, born in a Gentile city, he was educated in Jerusalem by the most eminent of the rabbis, and diligently instructed in all the laws and traditions of the Fathers. Thus he shared, to the fullest extent, the hopes and aspirations, the lofty pride and unyielding prejudice, of his nation. He declares himself to have been "a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." He was regarded by the Jewish leaders as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith.  {LP 10.1}
[LP 10.2]          In common with his nation, Saul had cherished the hope of a Messiah who should reign as a temporal prince, to break from the neck of Israel the Roman yoke, and exalt her to the throne of universal empire. He had no personal knowledge of Jesus of Nazareth or of his mission, but he readily imbibed the scorn and hatred of the rabbis toward one who was so far from fulfilling their ambitious hopes; and after the death of Christ, he eagerly joined with priests and rulers in the persecution of his followers as a proscribed and hated sect.  {LP 10.2}
[LP 10.3]          The Jewish leaders had supposed that the work of Christ would end with him; that when his voice was no longer heard, the excitement would                                                                              11  die out, and the people would return to the doctrines and traditions of men. But instead of this, they witnessed the marvelous scenes of the day of Pentecost. The disciples, endowed with a power and energy hitherto unknown, preached Christ to the vast multitude that from all parts of the world assembled at the feast. Signs and wonders confirmed their words; and in the very stronghold of Judaism, thousands openly declared their faith in Jesus of Nazareth, the crucified malefactor, as the promised Messiah.  {LP 10.3}
[LP 11.1]          And but a short time after the events of Pentecost, a mighty miracle, wrought by the apostles, filled all Jerusalem with excitement. A cripple who had been lame from his birth was healed by Peter and John in the presence of the people, within the very precincts of the temple. This astonishing cure was performed in the name of Jesus, the apostles declaring that he had ascended to the heavens, and thence imparted power to his followers; and they fearlessly charged upon the Jews the crime of his rejection and murder. Great numbers of the people received the doctrines preached by the apostles. Many of the most determined opponents could but believe, though they refused to acknowledge, that Jesus had risen from the dead. They did not, however, repent of their terrible crime in putting him to death. When the power from Heaven came upon the apostles in so remarkable a manner, fear held the priests and elders from violence; but their bitterness and malice were unchanged. Five thousand had already openly declared their faith in Christ; and both Pharisees and Sadducees decided among themselves that if those new teachers were suffered to go on unchecked, their                                                                              12  own influence would be in greater danger than when Jesus was upon earth. If one or two discourses from the apostles could produce results so marvelous, the world would soon believe on Christ, and the influence of priests and rulers would be lost. They therefore seized upon the apostles, and thrust them into prison, expecting to intimidate and silence them. But the disciple who in cowardice had once denied his Lord, now boldly declared the power of a risen Saviour. In vain the rulers commanded to speak no more in that name. Their threats were powerless, and at last, being restrained from violence by fear of the people, they set the apostles at liberty.  {LP 11.1}
[LP 12.1]          Subsequent events served but to augment their fears and their hatred. The power with which the apostles still proclaimed the gospel, the wonders wrought by them in the name of Jesus, the converts daily added to the church, the union and harmony that pervaded the body of believers, the swift and terrible manifestation of divine judgment in the case of Ananias and Sapphira,--all were marked by the Jewish leaders, and urged them on to still more determined efforts to crush the powerful heresy. Again the apostles were arrested and imprisoned, and the Sanhedrim was called to try their case. A large number of learned men in addition to the council was summoned, and they conferred together as to what should be done with these disturbers of the peace. But the angel of the Lord by night opened the prison doors, and brought forth his servants, bidding them again proclaim in the temple the words of life. Great was the amazement of priests and rulers when, being assembled at dawn to pass sentence upon the prisoners,                                                                              13  they received the report that the prison doors were securely bolted and the guard stationed before them, but that the apostles themselves had been mysteriously delivered, and were already preaching in the temple.  {LP 12.1}
[LP 13.1]          Once more summoning them before the council, the high priest angrily reminded them of the warning they had received, and charged them with endeavoring to bring upon the Jews the blood of Christ. They were not as willing to bear the blame of slaying Jesus as when they swelled the cry with the debased mob, "His blood be on us and on our children!"  {LP 13.1}
[LP 13.2]          Peter and his brethren repeated their former assertion, that they must obey God rather than men. And then the accused became the accusers, and as they were moved by the Spirit of God, they solemnly charged the murder of Christ upon the priests and rulers who composed the council. These dignitaries were now so enraged that they decided without further trial, to take the law into their own hands, and put the prisoners to death. They would have executed their murderous designs at once but for the calm and judicious counsel of Gamaliel, who warned them to beware of proceeding to violent measures before the character of the movement they opposed should be fully developed, lest haply they should be found fighting against God. The learning and high position of this eminent rabbi gave weight to his words. The priests could not deny the reasonableness of his views. They very reluctantly released their prisoners, after beating them with rods, and charging them again and again to preach no more in the name of Jesus or their lives would pay the penalty of their boldness.                                                                              14   {LP 13.2}
[LP 14.1]          But punishments and threats were alike unheeded. The apostles "departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple and in every house they ceased not to teach and preach Jesus Christ." Despite all opposition, "the number of the disciples was multiplied."  {LP 14.1}
[LP 14.2]          And now occurred a series of events, which, though seeming to bring only defeat and loss to the cause of Christ, were to result in its triumph, giving to the world one of the noblest examples of Christian faith, and winning from the ranks of its opposers their most active and successful champion. Most of the early believers were cut off from family and friends by the zealous bigotry of the Jews. Many of the converts had been thrown out of business and exiled from their homes, because they had espoused the cause of Christ. It was necessary to provide this large number, congregated at Jerusalem, with homes and sustenance. Those having money and possessions cheerfully sacrificed them to meet the existing emergency. Their means were laid at the feet of the apostles, who made distribution to every man according as he had need.  {LP 14.2}
[LP 14.3]          Among the believers were not only those who were Jews by birth and spoke the Hebrew tongue, but also residents of other countries, who used the Greek language. Between these two classes there had long existed distrust, and even antagonism; and though their hearts were now softened and united by Christian love, yet the old jealousies were easily rekindled. Thus it came to pass that as disciples were multiplied, "there arose a murmuring of the Grecians against the Hebrews." The                                                                              15  cause of complaint was an alleged neglect of the Greek widows in the distribution of the fund set apart for the poor. Such inequality would have been contrary to the spirit of the gospel, and prompt measures were taken to remove all occasion for dissatisfaction. Summoning a meeting of the believers, the apostles stated that the time had come when they should be relieved from the task of apportioning to the poor, and from similar burdens, so that they could be left free to preach Christ. "Wherefore, brethren," said they, "look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word." This advice was followed, and the seven chosen men were solemnly set apart for their duties by prayer and the laying on of hands.  {LP 14.3}
[LP 15.1]          The appointment of the seven was greatly blessed of God. The church advanced in numbers and strength, "and a great company of the priests were obedient to the faith." This success was due both to the greater freedom secured to the apostles, and to the zeal and power manifested by the seven deacons. The fact that these brethren had been ordained for a special work, did not exclude them from teaching the faith. On the contrary, they were fully qualified to instruct in the truth, and they engaged in the work with great earnestness and success.  {LP 15.1}
[LP 15.2]          The foremost of the seven was Stephen, who, "full of faith and power, did great wonders and miracles among the people." Though a Jew by birth, he spoke the Greek language, and was familiar with the customs and manners of the                                                                              16  Greeks. He therefore found opportunity to proclaim the gospel in the synagogues of the Greek Jews. Learned rabbis and doctors of the law engaged in public discussion with him, confidently expecting an easy victory. But "they were not able to resist the wisdom and the spirit by which he spake." Not only did he speak by the power of the Holy Ghost, but it was plain that he was a student of the prophecies, and learned in all matters of the law. He ably defended the truths which he advocated, and utterly defeated his opponents.  {LP 15.2}
[LP 16.1]          The priests and rulers who witnessed the wonderful manifestation of the power that attended the ministration of Stephen, were filled with bitter hatred. Instead of yielding to the weight of evidence he presented, they determined to silence his voice by putting him to death. They had on several occasions bribed the Roman authorities to pass over without comment instances where the Jews had taken the law into their own hands, and tried, condemned, and executed prisoners according to their national custom. The enemies of Stephen did not doubt that they could pursue such a course without danger to themselves. They determined to risk the consequences at all events, and they therefore seized Stephen and brought him before the Sanhedrim council for trial.  {LP 16.1}
[LP 16.2]          Learned Jews from the surrounding countries were summoned for the purpose of refuting the arguments of the accused. Saul was also present, and took a leading part against Stephen. He brought the weight of eloquence and the logic of the rabbis to bear upon the case, to convince the people that Stephen was preaching delusive                                                                              17  and dangerous doctrines. But he met in Stephen one as highly educated as himself, and one who had a full understanding of the purpose of God in the spreading of the gospel to other nations.  {LP 16.2}
[LP 17.1]          The priests and rulers prevailed nothing against the clear, calm wisdom of Stephen, though they were vehement in their opposition. They determined to make an example of him, and, while they thus satisfied their revengeful hatred, prevent others, through fear, from adopting his belief. False witnesses were hired to testify that they had heard him speak blasphemous words against the temple and the law. Said they, "For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us."  {LP 17.1}
[LP 17.2]          As Stephen stood face to face with his judges, to answer to the crime of blasphemy, a holy radiance shone upon his countenance. "And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." Those who exalted Moses might have seen in the face of the prisoner the same holy light which radiated the face of that ancient prophet. Many who beheld the lighted countenance of Stephen trembled and veiled their faces; but stubborn unbelief and prejudice never faltered.  {LP 17.2}
[LP 17.3]          Stephen was questioned as to the truth of the charges against him, and took up his defense in a clear, thrilling voice that rang through the council hall. He proceeded to rehearse the history of the chosen people of God, in words that held the assembly spell-bound. He showed a thorough knowledge of the Jewish economy, and the spiritual interpretation of it now made manifest                                                                              18  through Christ. He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which they trusted for salvation had not been able to preserve Israel from idolatry. He connected Jesus Christ with all the Jewish history. He referred to the building of the temple by Solomon, and to the words of both Solomon and Isaiah: "Howbeit the Most High dwelleth not in temples made with hands." "Heaven is my throne, and earth is my footstool. What house will ye build me? saith the Lord; or what is the place of my rest? Hath not my hand made all these things?" The place of God's highest worship was in Heaven.  {LP 17.3}
[LP 18.1]          When Stephen had reached this point, there was a tumult among the people. The prisoner read his fate in the countenances before him. He perceived the resistance that met his words, which were spoken at the dictation of the Holy Ghost. He knew that he was giving his last testimony. When he connected Jesus Christ with the prophecies, and spoke of the temple as he did, the priest, affecting to be horror-stricken, rent his robe. This act was to Stephen a signal that his voice would soon be silenced forever. Although he was just in the midst of his sermon, he abruptly concluded it by suddenly breaking away from the chain of history, and, turning upon his infuriated judges, said, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels, and have not kept it."                                                                              19   {LP 18.1}
[LP 19.1]          At this the priests and rulers were beside themselves with anger. They were more like wild beasts of prey than like human beings. They rushed upon Stephen, gnashing their teeth. But he was not intimidated; he had expected this. His face was calm, and shone with an angelic light. The infuriated priests and the excited mob had no terrors for him. The scene about him faded from his vision; the gates of Heaven were ajar, and Stephen, looking in, saw the glory of the courts of God, and Christ, as if just risen from his throne, standing ready to sustain his servant, who was about to suffer martyrdom for his name. When Stephen proclaimed the glorious scene opened before him, it was more than his persecutors could endure. They stopped their ears, that they might not hear his words, and uttering loud cries ran furiously upon him with one accord. "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." The witnesses who had accused him were required to cast the first stones. These persons laid down their clothes at the feet of Saul, who had taken an active part in the disputation, and had consented to the prisoner's death.  {LP 19.1}
[LP 19.2]          The martyrdom of Stephen made a deep impression upon all who witnessed it. It was a sore trial to the church, but resulted in the conversion of Saul. The faith, constancy, and glorification of the martyr could not be effaced from his memory. The signet of God upon his face, his words, that reached to the very soul of those who heard them, remained in the memory of the beholders,                                                                              20  and testified to the truth of that which he had proclaimed.  {LP 19.2}
[LP 20.1]          There had been no legal sentence passed upon Stephen; but the Roman authorities were bribed by large sums of money to make no investigation of the case. Saul seemed to be imbued with a frenzied zeal at the scene of Stephen's trial and death. He seemed to be angered at his own secret convictions that Stephen was honored of God at the very period when he was dishonored of men. He continued to persecute the church of God, hunting them down, seizing them in their houses, and delivering them up to the priests and rulers for imprisonment and death. His zeal in carrying forward the persecution was a terror to the Christians in Jerusalem. The Roman authorities made no special effort to stay the cruel work, and secretly aided the Jews in order to conciliate them, and to secure their favor.  {LP 20.1}
[LP 20.2]          Saul was greatly esteemed by the Jews for his zeal in persecuting the believers. After the death of Stephen, he was elected a member of the Sanhedrim council, in consideration of the part he had acted on that occasion. This learned and zealous rabbi was a mighty instrument in the hand of Satan to carry out his rebellion against the Son of God; but he was soon to be employed to build up the church he was now tearing down. A Mightier than Satan had selected Saul to take the place of the martyred Stephen, to preach and suffer for his name, and to spread far and wide the glad tidings of salvation through his blood.                                                    -    {LP 20.2}
[LP 21.1]      Chapter II - Conversion of Saul         The mind of Saul was greatly stirred by the triumphant death of Stephen. He was shaken in his prejudice; but the opinions and arguments of the priests and rulers finally convinced him that Stephen was a blasphemer; that Jesus Christ whom he preached was an impostor, and that those ministering in holy offices must be right. Being a man of decided mind and strong purpose, he became very bitter in his opposition to Christianity, after having once entirely settled in his mind that the views of the priests and scribes were right. His zeal led him to voluntarily engage in persecuting the believers. He caused holy men to be dragged before the councils, and to be imprisoned or condemned to death without evidence of any offense, save their faith in Jesus. Of a similar character, though in a different direction, was the zeal of James and John, when they would have called down fire from heaven to consume those who slighted and scorned their Master.  {LP 21.1}
[LP 21.2]          Saul was about to journey to Damascus upon his own business; but he was determined to accomplish a double purpose, by searching out, as he went, all the believers in Christ. For this purpose he obtained letters from the high priest to read in the synagogues, which authorized him to seize all those who were suspected of being believers in Jesus, and to send them by messengers to Jerusalem, there to be tried and punished. He set out upon his way, full of the strength                                                                              22  and vigor of manhood and the fire of a mistaken zeal.  {LP 21.2}
[LP 22.1]          As the weary travelers neared Damascus, the eyes of Saul rested with pleasure upon the fertile land, the beautiful gardens, the fruitful orchards, and the cool streams that ran murmuring amid the fresh green shrubbery. It was very refreshing to look upon such a scene after a long, wearisome journey over a desolate waste. While Saul, with his companions, was gazing and admiring, suddenly a light above the brightness of the sun shone round about him, "and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest; it is hard for thee to kick against the pricks."  {LP 22.1}
[LP 22.2]          The scene was one of the greatest confusion. The companions of Saul were stricken with terror, and almost blinded by the intensity of the light. They heard the voice, but saw no one, and to them all was unintelligible and mysterious. But Saul, lying prostrate upon the ground, understood the words that were spoken, and saw clearly before him the Son of God. One look upon that glorious Being, imprinted his image forever upon the soul of the stricken Jew. The words struck home to his heart with appalling force. A flood of light poured in upon the darkened chambers of his mind, revealing his ignorance and error. He saw that while imagining himself to be zealously serving God in persecuting the followers of Christ, he had in reality been doing the work of Satan.  {LP 22.2}
[LP 22.3]          He saw his folly in resting his faith upon the assurances of the priests and rulers, whose sacred                                                                              23  office had given them great influence over his mind, and caused him to believe that the story of the resurrection was an artful fabrication of the disciples of Jesus. Now that Christ was revealed to Saul, the sermon of Stephen was brought forcibly to his mind. Those words which the priests had pronounced blasphemy, now appeared to him as truth. In that time of wonderful illumination, his mind acted with remarkable rapidity. He traced down through prophetic history, and saw that the rejection of Jesus by the Jews, his crucifixion, resurrection, and ascension had been foretold by the prophets, and proved him to be the promised Messiah. He remembered the words of Stephen: "I see the heavens opened, and the Son of man standing on the right hand of God," and he knew that the dying saint had looked upon the kingdom of glory.  {LP 22.3}
[LP 23.1]          What a revelation was all this to the persecutor of the believers! Light, clear but terrible, had broken in upon his soul. Christ was revealed to him as having come to earth in fulfillment of his mission, being rejected, abused, condemned, and crucified by those whom he came to save, and as having risen from the dead, and ascended into the heavens. In that terrible moment he remembered that the holy Stephen had been sacrificed by his consent; and that through his instrumentality many worthy saints had met their death by cruel persecution.  {LP 23.1}
[LP 23.2]          "And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise and go into the city, and it shall be told thee what thou must do." No doubt entered the mind of Saul that this was                                                                              24  Jesus of Nazareth who spoke to him, and that he was indeed the long-looked-for Messiah, the Consolation and Redeemer of Israel. And now this Jesus, who had, while teaching upon earth, spoken in parables to his hearers, using familiar objects to illustrate his meaning, likened the work of Saul, in persecuting the followers of Christ, to kicking against the pricks. Those forcible words illustrated the fact that it would be impossible for any man to stay the onward progress of the truth of Christ. It would march on to triumph and victory, while every effort to stay it would result in injury to the opposer. The persecutor, in the end, would suffer a thousand-fold more than those whom he had persecuted. Sooner or later his own heart would condemn him; he would find that he had, indeed, been kicking against the pricks.  {LP 23.2}
[LP 24.1]          The Saviour had spoken to Saul through Stephen, whose clear reasoning from the Scriptures could not be controverted. The learned Jew had seen the face of the martyr reflecting the light of Christ's glory, and looking like the face of an angel. He had witnessed his forbearance toward his enemies, and his forgiveness of them. He had further witnessed the fortitude and cheerful resignation of other believers in Jesus while tormented and afflicted, some of whom had yielded up their lives with rejoicing for their faith's sake.  {LP 24.1}
[LP 24.2]          All this testimony had appealed loudly to Saul, and thrust conviction upon his mind; but his education and prejudices, his respect for priests and rulers, and his pride of popularity, braced him to rebel against the voice of conscience and the grace of God. He had struggled entire nights                                                                              25  against conviction, and had always ended the matter by avowing his belief that Jesus was not the Messiah, that he was an impostor, and that his followers were deluded fanatics.  {LP 24.2}
[LP 25.1]          Now Christ had spoken to Saul with his own voice: "Saul, Saul, why persecutest thou me?" And the question, "Who art thou, Lord?" was answered by the same voice, "I am Jesus, whom thou persecutest." Here Christ identifies himself with his suffering people. Saul, in persecuting the followers of Jesus, had struck directly against the Lord of Heaven. Jesus declares that in afflicting his brethren upon earth, Saul had struck against their Head and Representative in Heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world. Here it is plainly seen that Christ suffers in the person of his saints.  {LP 25.1}
[LP 25.2]          When the effulgent glory was withdrawn, and Saul arose from the earth, he found himself totally deprived of sight. The brightness of Christ's glory had been too intense for his mortal sight, and when it was removed, the blackness of night settled upon his vision. He believed that his blindness was the punishment of God for his cruel persecution of the followers of Jesus. He groped about in terrible darkness, and his companions, in fear and amazement, led him by the hand into Damascus.  {LP 25.2}
[LP 25.3]          How different from what he had anticipated was his entrance into that city! In proud satisfaction he had neared Damascus, expecting on his arrival to be greeted with ostentation and applause because of the honor conferred upon him by the high priest, and the great zeal and                                                                              26  penetration he had manifested in searching out the believers, to carry them as captives to Jerusalem, there to be condemned, and punished without mercy. He had determined that his journey should be crowned with success; and his courageous and persevering spirit quailed at no difficulties or dangers in the pursuance of his object. He had determined that no Christian should escape his vigilance; he would inquire of men, women, and children concerning their faith, and that of those with whom they were connected; he would enter houses, with power to seize their inmates, and to send them as prisoners to Jerusalem.  {LP 25.3}
[LP 26.1]          But how changed was the scene from that which he had anticipated! Instead of wielding power and receiving honor, he was himself virtually a prisoner, being deprived of sight, and dependent upon the guidance of his companions. Helpless, and tortured by remorse, he felt himself to be under sentence of death, and knew not what further disposition the Lord would make of him.  {LP 26.1}
[LP 26.2]          He was taken to the house of the disciple Judas, and there he remained, in solitude, studying upon the strange revelation that had broken up all his plans, and changed the entire current of his life. He passed three days in perfect blindness, occupying that terrible time with reflection, repentance, and earnest prayer, neither eating nor drinking during that entire period. With bitterness he remembered Stephen, and the evidence he had given of being sustained by a power higher than that of earth. He thought with horror of his own guilt in allowing himself to be controlled by the malice and prejudice of                                                                              27  the priests and rulers, closing his eyes and ears against the most striking evidence, and relentlessly urging on the persecution of the believers in Christ.  {LP 26.2}
[LP 27.1]          He was in lonely seclusion; he had no communication with the church; for they had been warned of the purpose of his journey to Damascus by the believers in Jerusalem; and they believed that he was acting a part the better to carry out his design of persecuting them. He had no desire to appeal to the unconverted Jews; for he knew they would not listen to or heed his statements. He seemed to be utterly shut out from human sympathy; and he reflected, and prayed with a thoroughly broken and repentant spirit.  {LP 27.1}
[LP 27.2]          Those three days were like three years to the blind and conscience-smitten Jew. He was no novice in the Scriptures, and in his darkness and solitude he recalled the passages which referred to the Messiah, and traced down the prophecies, with a memory sharpened by the conviction that had taken possession of his mind. He became astonished at his former blindness of understanding, and at the blindness of the Jews in general, in rejecting Jesus as the promised Messiah. All now seemed plain to him, and he knew that it was prejudice and unbelief which had clouded his perceptions, and prevented him from discerning in Jesus of Nazareth the Messiah of prophecy.  {LP 27.2}
[LP 27.3]          This wonderful conversion of Saul demonstrates in a startling manner the miraculous power of Christ in convicting the mind and heart of man. Saul had verily believed that to have faith in Jesus was virtually to repudiate the law of God                                                                              28  and the service of sacrificial offerings. He had believed that Jesus had himself disregarded the law, and had taught his disciples that it was now of no effect. He believed it to be his duty to strive with his utmost power to exterminate the alarming doctrine that Jesus was the Prince of life; and with conscientious zeal he had become a persevering persecutor of the church of Christ.  {LP 27.3}
[LP 28.1]          But Jesus, whose name of all others he most hated and despised, had revealed himself to Saul, for the purpose of arresting him in his mad career, and of making, from this most unpromising subject, an instrument by which to bear the gospel to the Gentiles. Saul was overwhelmed by this revelation, and perceived that in opposing Jesus of Nazareth, he had arrayed himself against the Redeemer of the world. Overcome by a sense of his guilt, he cried out, "Lord, what wilt thou have me to do?" Jesus did not then and there inform him of the work he had assigned him, but sent him for instruction to the very disciples whom he had so bitterly persecuted.  {LP 28.1}
[LP 28.2]          The marvelous light that illuminated the darkness of Saul was the work of the Lord; but there was also a work that was to be done for him by the disciples of Christ. The answer to Saul's question is, "Arise, and go into the city, and it shall be told thee what thou must do." Jesus sends the inquiring Jew to his church, to obtain from them a knowledge of his duty. Christ performed the work of revelation and conviction; and now the penitent was in a condition to learn of those whom God had ordained to teach his truth. Thus Jesus gave sanction to the authority of his organized church, and placed                                                                              29  Saul in connection with his representatives on earth. The light of heavenly illumination deprived Saul of sight; but Jesus, the great Healer, did not at once restore it. All blessings flow from Christ, but he had now established a church as his representative on earth, and to it belonged the work of directing the repentant sinner in the way of life. The very men whom Saul had purposed to destroy were to be his instructors in the religion he had despised and persecuted.  {LP 28.2}
[LP 29.1]          The faith of Saul was severely tested during the three days of fasting and prayer at the house of Judas, in Damascus. He was totally blind, and in utter darkness of mind as to what was required of him. He had been directed to go to Damascus, where it would be told him what he was to do. In his uncertainty and distress he cried earnestly to God. "And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus; for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight."  {LP 29.1}
[LP 29.2]          Ananias could hardly credit the words of the angel messenger, for Saul's bitter persecution of the saints at Jerusalem had spread far and near. He presumed to expostulate; said he, "Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem. And here he hath authority from the chief priests to bind all that call on thy name." But the command to Ananias was imperative: "Go thy                                                                              30  way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel."  {LP 29.2}
[LP 30.1]          The disciple, obedient to the direction of the angel, sought out the man who had but recently breathed out threatenings against all who believed in the name of Jesus. He addressed him: "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight and be filled with the Holy Ghost; and immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose and was baptized."  {LP 30.1}
[LP 30.2]          Christ here gives an example of his manner of working for the salvation of men. He might have done all this work directly for Saul; but this was not in accordance with his plan. His blessings were to come through the agencies which he had ordained. Saul had something to do in confession to those whose destruction he had meditated; and God had a responsible work for the men to do whom he had authorized to act in his stead.  {LP 30.2}
[LP 30.3]          Saul becomes a learner of the disciples. In the light of the law he sees himself a sinner. He sees that Jesus, whom in his ignorance he had considered an impostor, is the author and foundation of the religion of God's people from the days of Adam, and the finisher of the faith now so clear to his enlightened vision; the vindicator of the truth and the fulfiller of the prophecies. He had regarded Jesus as making of no effect the law of God; but when his spiritual vision was touched by the finger of God, he learned that Christ was the originator of                                                                              31  the entire Jewish system of sacrifices; that he came into the world for the express purpose of vindicating his Father's law; and that in his death the typical law had met its antitype. By the light of the moral law, which he had believed himself to be zealously keeping, Saul saw himself a sinner of sinners. He repented, that is, died to sin, became obedient to the law of God, exercised faith in Jesus Christ as his Saviour, was baptized, and preached Jesus as earnestly and zealously as he had once denounced him.  {LP 30.3}
[LP 31.1]          The Redeemer of the world does not sanction experience and exercise in religious matters independent of his organized and acknowledged church. Many have an idea that they are responsible to Christ alone for their light and experience, independent of his recognized followers on earth. But in the history of the conversion of Saul, important principles are given us, which we should ever bear in mind. He was brought directly into the presence of Christ. He was one whom Christ intended for a most important work, one who was to be "a chosen vessel" unto him; yet he did not personally impart to him the lessons of truth. He arrested his course and convicted him; but when asked by him, "What wilt thou have me to do?" the Saviour placed him in connection with his church, and let them direct him what to do.  {LP 31.1}
[LP 31.2]          Jesus is the friend of sinners; his heart is touched by their woe; he has all power, both in Heaven and upon earth; but he respects the means which he has ordained for the enlightenment and salvation of men; he directs sinners to the church, which he has made a channel of light to the world.                                                                              32   {LP 31.2}
[LP 32.1]          Saul was a learned teacher in Israel; but, while in the midst of his blind error and prejudice, Christ reveals himself to him, and then places him in communication with his church, which is the light of the world. In this case Ananias represents Christ, and also represents Christ's ministers upon earth, who are appointed to act in his stead. In Christ's stead, Ananias touches the eyes of Saul that they may receive sight. In Christ's stead, he places his hands upon him, and, praying in Christ's name, Saul receives the Holy Ghost. All is done in the name and by the authority of Christ; but the church is the channel of communication.                                                    -    {LP 32.1}
[LP 32.2]       Chapter III - Paul Enters Upon His Ministry         Paul was baptized by Ananias in the river of Damascus. He was then strengthened by food, and immediately began to preach Jesus to the believers in the city, the very ones whom he had set out from Jerusalem with the purpose of destroying. He also taught in the synagogues that Jesus who had been put to death was indeed the Son of God. His arguments from prophecy were so conclusive, and his efforts were so attended by the power of God, that the opposing Jews were confounded and unable to answer him. Paul's rabbinical and Pharisaic education was now to be used to good account in preaching the gospel, and in sustaining the cause he had once used every effort to destroy.                                                                              33   {LP 32.2}
[LP 33.1]          The Jews were thoroughly surprised and confounded by the conversion of Paul. They were aware of his position at Jerusalem, and knew what was his principal errand to Damascus, and that he was armed with a commission from the high priest, that authorized him to take the believers in Jesus, and to send them as prisoners to Jerusalem; yet now they beheld him preaching the gospel of Jesus, strengthening those who were already its disciples, and continually making new converts to the faith he had once so zealously opposed. Paul demonstrated to all who heard him that his change of faith was not from impulse nor fanaticism, but was brought about by overwhelming evidence.  {LP 33.1}
[LP 33.2]          As he labored in the synagogues, his faith grew stronger; his zeal in maintaining that Jesus was the Son of God increased, in the face of the fierce opposition of the Jews. He could not remain long in Damascus, for after the Jews had recovered from their surprise at his wonderful conversion and subsequent labors, they turned resolutely from the overwhelming evidence thus brought to bear in favor of the doctrine of Christ. Their astonishment at the conversion of Paul was changed into an intense hatred of him, like unto that which they had manifested against Jesus.  {LP 33.2}
[LP 33.3]          Paul's life was in peril, and he received a commission from God to leave Damascus for a time. He went into Arabia; and there, in comparative solitude, he had ample opportunity for communion with God, and for contemplation. He wished to be alone with God, to search his own heart, to deepen his repentance, and to prepare himself by prayer and study to engage in a work which appeared to him too great and too important                                                                              34  for him to undertake. He was an apostle, not chosen of men, but chosen of God, and his work was plainly stated to be among the Gentiles.  {LP 33.3}
[LP 34.1]          While in Arabia he did not communicate with the apostles; he sought God earnestly with all his heart, determining not to rest till he knew for a certainty that his repentance was accepted, and his great sin pardoned. He would not give up the conflict until he had the assurance that Jesus would be with him in his coming ministry. He was ever to carry about with him in the body the marks of Christ's glory, in his eyes, which had been blinded by the heavenly light, and he desired also to bear with him constantly the assurance of Christ's sustaining grace. Paul came in close connection with Heaven, and Jesus communed with him, and established him in his faith, bestowing upon him his wisdom and grace.  {LP 34.1}
[LP 34.2]          Paul now returned to Damascus, and preached boldly in the name of Jesus. The Jews could not withstand the wisdom of his arguments, and they therefore counseled together to silence his voice by force--the only argument left to a sinking cause. They decided to assassinate him. The apostle was made acquainted with their purpose. The gates of the city were vigilantly guarded, day and night, to cut off his escape. The anxiety of the disciples drew them to God in prayer; there was little sleeping among them, as they were busy in devising ways and means for the escape of the chosen apostle. Finally they conceived a plan by which he was let down from a window, and lowered over the wall in a basket at night. In this humiliating manner Paul made his escape from Damascus.                                                                              35   {LP 34.2}
[LP 35.1]          He now proceeded to Jerusalem, wishing to become acquainted with the apostles there, and especially with Peter. He was very anxious to meet the Galilean fishermen who had lived, and prayed, and conversed with Christ upon earth. It was with a yearning heart that he desired to meet the chief of apostles. As Paul entered Jerusalem, he regarded with changed views the city and the temple. He now knew that the retributive judgment of God was hanging over them.  {LP 35.1}
[LP 35.2]          The grief and anger of the Jews because of the conversion of Paul knew no bounds. But he was firm as a rock, and flattered himself that when he related his wonderful experience to his friends, they would change their faith as he had done, and believe on Jesus. He had been strictly conscientious in his opposition to Christ and his followers, and when he was arrested and convicted of his sin, he immediately forsook his evil ways, and professed the faith of Jesus. He now fully believed that when his friends and former associates heard the circumstances of his marvelous conversion, and saw how changed he was from the proud Pharisee who persecuted and delivered unto death those who believed in Jesus as the Son of God, they would also become convicted of their error, and join the ranks of the believers.  {LP 35.2}
[LP 35.3]          He attempted to join himself to his brethren, the disciples; but great was his grief and disappointment when he found that they would not receive him as one of their number. They remembered his former persecutions, and suspected him of acting a part to deceive and destroy them. True, they had heard of his wonderful conversion,                                                                              36  but as he had immediately retired into Arabia, and they had heard nothing definite of him farther, they had not credited the rumor of his great change.  {LP 35.3}
[LP 36.1]          Barnabas, who had liberally contributed of his means to sustain the cause of Christ, and to relieve the necessities of the poor, had been acquainted with Paul when he opposed the believers. He now came forward and renewed that acquaintance, heard the testimony of Paul in regard to his miraculous conversion, and his experience from that time. He fully believed and received Paul, took him by the hand, and led him into the presence of the apostles. He related his experience which he had just heard,-- that Jesus had personally appeared to Paul while on his way to Damascus; that he had talked with him; that Paul had recovered his sight in answer to the prayers of Ananias, and had afterward maintained in the synagogues of the city, that Jesus was the Son of God.  {LP 36.1}
[LP 36.2]          The apostles no longer hesitated; they could not withstand God. Peter and James, who at that time were the only apostles in Jerusalem, gave the right hand of fellowship to the once fierce persecutor of their faith; and he was now as much beloved and respected as he had formerly been feared and avoided. Here the two grand characters of the new faith met--Peter, one of the chosen companions of Christ while he was upon earth, and Paul, a Pharisee, who, since the ascension of Jesus, had met him face to face, and had talked with him, and had also seen him in vision, and the nature of his work in Heaven.  {LP 36.2}
[LP 36.3]          This first interview was of great consequence to both these apostles, but it was of short duration,                                                                              37  for Paul was eager to get about his Master's business. Soon the voice which had so earnestly disputed with Stephen, was heard in the same synagogue fearlessly proclaiming that Jesus was the Son of God--advocating the same cause that Stephen had died to vindicate. He related his own wonderful experience, and with a heart filled with yearning for his brethren and former associates, presented the evidences from prophecy, as Stephen had done, that Jesus, who had been crucified, was the Son of God.  {LP 36.3}
[LP 37.1]          But Paul had miscalculated the spirit of his Jewish brethren. The same fury that had burst forth upon Stephen was visited upon himself. He saw that he must separate from his brethren, and sorrow filled his heart. He would willingly have yielded up his life, if by that means they might have been brought to a knowledge of the truth. The Jews began to lay plans to take his life, and the disciples urged him to leave Jerusalem; but he lingered, unwilling to leave the place, and anxious to labor a little longer for his Jewish brethren. He had taken so active a part in the martyrdom of Stephen that he was deeply anxious to wipe out the stain by boldly vindicating the truth which had cost Stephen his life. It looked to him like cowardice to flee from Jerusalem.  {LP 37.1}
[LP 37.2]          While Paul, braving all the consequences of such a step, was praying earnestly to God in the temple, the Saviour appeared to him in vision, saying, "Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me." Paul even then hesitated to leave Jerusalem without convincing the obstinate Jews of the truth of his faith; he                                                                              38  thought that, even if his life should be sacrificed for the truth, it would not more than settle the fearful account which he held against himself for the death of Stephen. He answered, "Lord, they know that I imprisoned and beat in every synagogue them that believed on thee. And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him." But the reply was more decided than before: "Depart; for I will send thee far hence unto the Gentiles."  {LP 37.2}
[LP 38.1]          When the brethren learned of the vision of Paul, and the care which God had over him, their anxiety on his behalf increased. They hastened his secret escape from Jerusalem, for fear of his assassination by the Jews. The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers.  {LP 38.1}
[LP 38.2]          Christ had commanded his disciples to go and teach all nations; but the previous teachings which they had received from the Jews made it difficult for them to fully comprehend the words of their Master, and therefore they were slow to act upon them. They called themselves the children of Abraham, and regarded themselves as the heirs of divine promise. It was not until several years after the Lord's ascension that their minds were sufficiently expanded to clearly understand the intent of Christ's words, that they were to labor for the conversion of the Gentiles as well as of the Jews. Their minds were particularly called out to this part of the work by the Gentiles themselves, many of whom                                                                              39  embraced the doctrine of Christ. Soon after the death of Stephen, and the consequent scattering of the believers throughout Palestine, Samaria was greatly stirred. The Samaritans received the believers kindly, and manifested a willingness to hear concerning Jesus, who, in his first public labors, had preached to them with great power.  {LP 38.2}
[LP 39.1]          The animosity existing between the Jews and Samaritans decreased, and it could no longer be said that they had no dealing with each other. Philip left Jerusalem, and preached a risen Redeemer in Samaria. Many believed and received Christian baptism. Philip's preaching was marked with so great success, and so many were gathered into the fold of Christ, that he finally sent to Jerusalem for help. The disciples now perceived the meaning of Christ, when he said, "Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."  {LP 39.1}
[LP 39.2]          Following these events, the conversion of the Ethiopian eunuch under the preaching of Philip, the vision of Peter at Joppa, and the outpouring of the Holy Spirit upon Cornelius and his household, served to convince the apostles and leading brethren at Jerusalem, that God had granted to the Gentiles repentance unto life. Thus was the way preparing for Paul to enter upon his mission.                                                    -    {LP 39.2}
[LP 40.1]       Chapter IV - Ordination of Paul and Barnabas         The apostles and disciples who left Jerusalem during the fierce persecution that raged there after the martyrdom of Stephen, preached Christ in the cities round about, confining their labors to the Hebrew and Greek Jews. "And the hand of the Lord was with them; and a great number believed, and turned unto the Lord." When the believers in Jerusalem heard the good tidings, they rejoiced; and Barnabas, "a good man, and full of the Holy Ghost and of faith," was sent to Antioch, the metropolis of Syria, to help the church there. He labored there with great success. As the work increased, he solicited and obtained the help of Paul; and the two disciples labored together in that city for a year, teaching the people, and adding to the numbers of the church of Christ.  {LP 40.1}
[LP 40.2]          Antioch had a large population both of Jews and Gentiles; it was a great resort for lovers of ease and pleasure, because of the healthfulness of its situation, its beautiful scenery, and the wealth, culture, and refinement that centered there. Its extensive commerce made it a place of great importance, where people of all nationalities were found. It was therefore a city of luxury and vice. The retribution of God finally came upon Antioch, because of the wickedness of its inhabitants.  {LP 40.2}
[LP 40.3]          It was here that the disciples were first called Christians. This name was given them because Christ was the main theme of their preaching,                                                                              41  teaching, and conversation. They were continually recounting the incidents of his life, during the time in which his disciples were blessed with his personal company. They dwelt untiringly upon his teachings, his miracles of healing the sick, casting out devils, and raising the dead to life. With quivering lips and tearful eyes they spoke of his agony in the garden, his betrayal, trial, and execution, the forbearance and humility with which he endured the contumely and torture imposed upon him by his enemies, and the Godlike pity with which he prayed for those who persecuted him. His resurrection and ascension, and his work in Heaven as a Mediator for fallen man, were joyful topics with them. The heathen might well call them Christians, since they preached of Christ, and addressed their prayers to God through him.  {LP 40.3}
[LP 41.1]          In the populous city of Antioch, Paul found an excellent field of labor, where his great learning, wisdom, and zeal, combined, exerted a powerful influence over the inhabitants and frequenters of that city of culture.  {LP 41.1}
[LP 41.2]          Meanwhile the work of the apostles was centered at Jerusalem, where Jews of all tongues and countries came to worship at the temple during the stated festivals. At such times the apostles preached Christ with unflinching courage, though they knew that in so doing their lives were in constant jeopardy. Many converts to the faith were made, and these, dispersing to their homes in different parts of the country, scattered the seeds of truth throughout all nations, and among all classes of society.  {LP 41.2}
[LP 41.3]          Peter, James, and John felt confident that God had appointed them to preach Christ among                                                                              42  their own countrymen at home. But Paul had received his commission from God, while praying in the temple, and his broad missionary field had been distinctly presented before him. To prepare him for his extensive and important work, God had brought him into close connection with himself, and had opened before his enraptured vision a glimpse of the beauty and glory of Heaven.  {LP 41.3}
[LP 42.1]          God communicated with the devout prophets and teachers in the church at Antioch. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." These apostles were therefore dedicated to God in a most solemn manner by fasting and prayer and the laying on of hands; and they were sent forth to their field of labor among the Gentiles.  {LP 42.1}
[LP 42.2]          Both Paul and Barnabas had been laboring as ministers of Christ, and God had abundantly blessed their efforts; but neither of them had previously been formally ordained to the gospel ministry by prayer and the laying on of hands. They were now authorized by the church, not only to teach the truth, but to baptize, and to organize churches, being invested with full ecclesiastical authority. This was an important era for the church. Though the middle wall of partition between Jew and Gentile had been broken down by the death of Christ, letting the Gentiles into the full privileges of the gospel, still the vail had not yet been torn from the eyes of many of the believing Jews, and they could not clearly discern to the end of that which was abolished by the Son of God. The work was now to be prosecuted with vigor among the                                                                              43  Gentiles, and was to result in strengthening the church by a great ingathering of souls.  {LP 42.2}
[LP 43.1]          The apostles, in this their special work, were to be exposed to suspicion, prejudice, and jealousy. As a natural consequence of their departure from the exclusiveness of the Jews, their doctrine and views would be subject to the charge of heresy; and their credentials as ministers of the gospel would be questioned by many zealous, believing Jews. God foresaw all these difficulties which his servants would undergo, and, in his wise providence, caused them to be invested with unquestionable authority from the established church of God, that their work should be above challenge.  {LP 43.1}
[LP 43.2]          The brethren in Jerusalem and in Antioch were made thoroughly acquainted with all the particulars of this divine appointment, and the specific work of teaching the Gentiles, which the Lord had given to these apostles. Their ordination was an open recognition of their divine mission, as messengers specially chosen by the Holy Ghost for a special work. Paul witnesses in his Epistle to the Romans, that he considered this sacred appointment as a new and important epoch in his life; he names himself, "a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God."  {LP 43.2}
[LP 43.3]          The ordination by the laying on of hands, was, at a later date, greatly abused; unwarrantable importance was attached to the act as though a power came at once upon those who received such ordination, which immediately qualified them for any and all ministerial work, as though virtue lay in the act of laying on of hands. We have, in the history of these two apostles, only a                                                                              44  simple record of the laying on of hands, and its bearing upon their work. Both Paul and Barnabas had already received their commission from God himself; and the ceremony of the laying on of hands added no new grace or virtual qualification. It was merely setting the seal of the church upon the work of God--an acknowledged form of designation to an appointed office.  {LP 43.3}
[LP 44.1]         This form was a significant one to the Jews. When a Jewish father blessed his children, he laid his hands reverently upon their heads. When an animal was devoted to sacrifice, the hand of the one invested with priestly authority was laid upon the head of the victim. Therefore, when the ministers of Antioch laid their hands upon the apostles, they, by that action, asked God to bestow his blessing upon them, in their devotion to the specific work which God had chosen them to do.  {LP 44.1}
[LP 44.2]          The apostles started out upon their mission, taking with them Mark. They went into Seleucia, and from thence sailed to Cyprus. At Salamis they preached in the synagogues of the Jews. "And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus; which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith."  {LP 44.2}
[LP 44.3]          The deputy being a man of repute and influence, the sorcerer Elymas, who was under the control of Satan, sought by false reports and various specious deceptions to turn him against                                                                              45  the apostles and destroy their influence over him. As the magicians in Pharaoh's court withstood Moses and Aaron, so did this sorcerer withstand the apostles. When the deputy sent for the apostles, that he might be instructed in the truth, Satan was on hand with his servant, seeking to thwart the purpose of God, and prevent this influential man from embracing the faith of Christ. This agent of Satan greatly hindered the work of the apostles. Thus does the fallen foe ever work in a special manner to prevent persons of influence, who could be of great service to the cause, from embracing the truth of God.  {LP 44.3}
[LP 45.1]          But Paul, in the power of the Holy Ghost, rebuked the wicked deceiver. He "set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord."  {LP 45.1}
[LP 45.2]          The sorcerer had closed his eyes to the evidences of truth, and the light of the gospel, therefore the Lord, in his righteous anger, caused his natural eyes to be closed, shutting out from him the light of day. This blindness was not permanent, but only for a season, to warn him to repent, and to seek pardon of God whom he had so offended. The confusion into which this man was brought, with all his boasted power, made of none effect all his subtle arts against the                                                                              46  doctrine of Christ. The fact of his being obliged to grope about in blindness, proved to all beholders that the miracles which the apostles had performed, and which Elymas had denounced as being produced by sleight of hand, were in truth wrought by the power of God. The deputy was convinced of the truth of the doctrine taught by the apostles, and embraced the gospel of Christ.  {LP 45.2}
[LP 46.1]          Elymas was not a man of education, yet he was peculiarly fitted to do the work of Satan. Those who preach the truth of God will be obliged to meet the wily foe in many different forms. Sometimes it is in the person of learned, and often in the person of ignorant, men, whom Satan had educated to be his successful instruments in deceiving souls and in working iniquity. It is the duty of the minister of Christ to stand faithfully at his post, in the fear of God and in the power of his strength. Thus he may put to confusion the hosts of Satan, and triumph in the name of the Lord.  {LP 46.1}
[LP 46.2]          Paul and his company now continued their journey, going into Perga, in Pamphylia. Their way was toilsome, they encountered hardships and privations, and were beset by dangers on every side, which intimidated Mark, who was unused to hardships. As still greater difficulties were apprehended, he became disheartened, and refused to go farther, just at the time when his services were most needed. He accordingly returned to Jerusalem, and to the peace and comfort of his home.  {LP 46.2}
[LP 46.3]          Mark did not apostatize from the faith of Christianity; but, like many young ministers, he shrank from hardships, and preferred the comfort and safety of home to the travels, labors,                                                                              47  and dangers of the missionary field. This desertion caused Paul to judge him unfavorably and severely for a long time. He distrusted his steadiness of character, and his devotion to the cause of Christ. The mother of Mark was a convert to the Christian religion, and her home was an asylum for the disciples. There they were always sure of a welcome, and a season of rest, in which they could rally from the effect of the fierce persecutions that everywhere assailed them in their labors.  {LP 46.3}
[LP 47.1]          It was during one of these visits of the apostles to his mother's that Mark proposed to Paul and Barnabas that he should accompany them on their missionary tour. He had witnessed the wonderful power attending their ministry; he had felt the favor of God in his own heart; he had seen the faith of his mother tested and tried without wavering; he had witnessed the miracles performed by the apostles, and which set the seal of God upon their work; he had himself preached the Christian faith, and had longed to devote himself entirely to the work. He had, as the companion of the apostles, rejoiced in the success of their mission; but fear and discouragement overwhelmed him in the face of privation, persecution, and danger; and he sought the attractions of home at a time when his services were most needful to the apostles.  {LP 47.1}
[LP 47.2]          At a future period there was a sharp contention between Paul and Barnabas concerning Mark, who was still anxious to devote himself to the work of the ministry. This contention caused Paul and Barnabas to separate, the latter following out his convictions, and taking Mark with him in his work. Paul could not, at that                                                                              48  time, excuse in any degree the weakness of Mark in deserting them and the work upon which they had entered, for the ease and quiet of home; and he urged that one with so little stamina was unfit for the gospel ministry, which required patience, self-denial, bravery, and faith, with a willingness to sacrifice even life if need be.  {LP 47.2}
[LP 48.1]          Barnabas, on the other hand, was inclined to excuse Mark, who was his nephew, because of his inexperience. He felt anxious that he should not abandon the ministry, for he saw in him qualifications for a useful laborer in the cause of Christ. Paul was afterward reconciled to Mark, and received him as a fellow-laborer. He also recommended him to the Colossians as one who was a "fellow-worker unto the kingdom of God," and a personal comfort to him, Paul. Again, not long prior to his own death, he spoke of Mark as profitable to him in the ministry.  {LP 48.1}
[LP 48.2]          After the departure of Mark, Paul and Barnabas visited Antioch in Pisidia, and on the Sabbath went into the synagogue, and sat down; "and after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." Being thus invited to speak, "Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience." He then proceeded to give a history of the manner in which the Lord had dealt with the Jews from the time of their deliverance from Egyptian bondage, and how a Saviour had been promised of the seed of David. He then preached Jesus as the Saviour of men, the Messiah of prophecy.  {LP 48.2}
[LP 48.3]          When he had finished, and the Jews had left                                                                              49  the synagogue, the Gentiles still lingered, and entreated that the same words might be spoken unto them the next Sabbath day. The apostles created a great interest in the place, among both Jews and Gentiles. They encouraged the believers and converts to stand fast in their faith, and to continue in the grace of God. The interest to hear the words of the apostles was so great that the whole city came together on the next Sabbath day. But now, as in the days of Christ, when the Jewish priests and rulers saw the multitudes that had assembled to hear the new doctrine, they were moved by envy and jealousy, and contradicted the words of the apostles with blasphemy. Their old bigotry and prejudice were also aroused, when they perceived great numbers of Gentiles mingling with the Jews in the congregation. They could not endure that the Gentiles should enjoy religious privileges on an equality with themselves, but clung tenaciously to the idea that the blessing of God was reserved exclusively for them. This had ever been the great sin of the Jews, which Christ, on several occasions, had rebuked.  {LP 48.3}
[LP 49.1]          They listened, on one Sabbath day, with intense interest to the teachings of Paul and Barnabas, who preached Jesus as the promised Messiah; and upon the next Sabbath day, because of the multitude of Gentiles who assembled also to hear them, they were excited to a frenzy of indignation, the words of the apostles were distorted in their minds, and they were unfitted to weigh the evidence presented by them. When they learned that the Messiah preached by the apostles was to be a light to the Gentiles, as well as the glory of his people Israel, they were                                                                              50  beside themselves with rage, and used the most insulting language to the apostles.  {LP 49.1}
[LP 50.1]          The Gentiles, on the other hand, rejoiced exceedingly that Christ recognized them as the children of God, and with grateful hearts they listened to the word preached. The apostles now clearly discerned their duty, and the work which God would have them do. They turned without hesitation to the Gentiles, preaching Christ to them, and leaving the Jews to their bigotry, blindness of mind, and hardness of heart. The mind of Paul had been well prepared to make this decision, by the circumstances attending his conversion, his vision in the temple at Jerusalem, his appointment by God to preach to the Gentiles, and the success which had already crowned his efforts among them.  {LP 50.1}
[LP 50.2]          When Paul and Barnabas turned from the Jews who derided them, they addressed them boldly, saying, "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."  {LP 50.2}
[LP 50.3]          This gathering in of the Gentiles to the church of God had been traced by the pen of inspiration, but had been but faintly understood. Hosea had said, "Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered, and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living                                                                              51  God." And again, "I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God."  {LP 50.3}
[LP 51.1]          During the life of Christ on earth he had sought to lead the Jews out of their exclusiveness. The conversion of the centurion, and of the Syrophenician woman, were instances of his direct work outside of the acknowledged people of Israel. The time had now come for active and continued work among the Gentiles, of whom whole communities received the gospel gladly, and glorified God for the light of an intelligent faith. The unbelief and malice of the Jews did not turn aside the purpose of God; for a new Israel was grafted into the old olive-tree. The synagogues were closed against the apostles; but private houses were thrown open for their use, and public buildings of the Gentiles were also used in which to preach the word of God.  {LP 51.1}
[LP 51.2]          The Jews, however, were not satisfied with closing their synagogues against the apostles, but desired to banish them from that region. To effect this purpose, they sought to prejudice certain devout and honorable women, who had great influence with the government, and also men of influence. This they accomplished by subtle arts, and false reports. These persons of good repute complained to the authorities against the apostles, and they were accordingly expelled from that district.  {LP 51.2}
[LP 51.3]          On this occasion the apostles followed the instruction of Christ: "Whosoever shall not receive you, nor hear you, when ye depart thence,                                                                              52  shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of Judgment, than for that city." The apostles were not discouraged by this expulsion; they remembered the words of their Master: "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you."                                                    -    {LP 51.3}
[LP 52.1]       Chapter V - Preaching Among the Heathen         The apostles next visited Iconium. This place was a great resort for pleasure-seekers, and persons who had no particular object in life. The population was composed of Romans, Greeks, and Jews. The apostles here, as at Antioch, first commenced their labors in the synagogues for their own people, the Jews. They met with marked success; numbers of both Jews and Greeks accepted the gospel of Christ. But here, as in former places where the apostles had labored, the unbelieving Jews commenced an unreasonable opposition to those who accepted the true faith, and, as far as lay in their power, influenced the Gentiles against them.  {LP 52.1}
[LP 52.2]          The apostles, however, were not easily turned from their work, for many were daily embracing the doctrine of Christ. They went on faithfully in the face of opposition, envy, and prejudice.                                                                              53  Miracles were daily wrought by the disciples through the power of God; and all whose minds were open to evidence were affected by the convincing power of these things.  {LP 52.2}
[LP 53.1]          This increasing popularity of the doctrine of Christ stirred the unbelieving Jews to fresh opposition. They were filled with envy and hatred, and determined to stop the labors of the apostles at once. They went to the authorities, and represented their work in the most false and exaggerated light, leading the officers to fear that the entire city was in danger of being incited to insurrection. They stated that great numbers were attaching themselves to the apostles, and suggested that it was for secret and dangerous designs.  {LP 53.1}
[LP 53.2]          In consequence of these charges, the disciples were repeatedly brought before the authorities; but in every case they so ably defended themselves before the people, that, although the magistrates were prejudiced against them by the false statements they had heard, they dared not condemn them. They could but acknowledge that the teachings of the apostles were calculated to make men virtuous, law-abiding citizens.  {LP 53.2}
[LP 53.3]          The unprejudiced Jews and Greeks took the position that the morals and good order of the city would be improved if the apostles were allowed to remain and work there. Upon the occasions when the apostles were brought before the authorities, their defense was so clear and sensible, and the statement which they gave of their doctrine was so calm and comprehensive, that a considerable influence was exerted in their favor. The doctrine they preached gained great publicity, and was brought before a much larger                                                                              54  number of unprejudiced hearers than ever before in that place.  {LP 53.3}
[LP 54.1]          The Jews perceived that their efforts to thwart the work of the apostles were unavailing, and only resulted in adding greater numbers to the new faith. The rage of the Jews was worked up to such a pitch on this account that they determined to compass their ends in some manner. They stirred up the worst passions of the ignorant, noisy mob, creating a tumult which they attributed to the efforts of the apostles. They then prepared to make a false charge of telling force, and to gain the help of the magistrates in carrying out their purpose. They determined that the apostles should have no opportunity to vindicate themselves; but that mob power should interfere, and put a stop to their labors by stoning them to death.  {LP 54.1}
[LP 54.2]          Friends of the apostles, although unbelievers, warned them of the designs of the malicious Jews, and urged them not to expose themselves uselessly to their fury, but to escape for their lives. They accordingly departed from Iconium in secret, and left the faithful and opposing parties to battle for themselves, trusting God to give victory to the doctrine of Christ. But they by no means took a final leave of Iconium; they purposed to return, after the excitement then raging had abated, and complete the work they had begun.  {LP 54.2}
[LP 54.3]          Those who observe and teach the binding claims of God's law, frequently receive, in a degree, similar treatment to that of the apostles at Iconium. They often meet a bitter opposition from ministers and people who persistently refuse the light of God, who, by misrepresentation and falsehood,                                                                              55  close every door by which the messenger of truth might have access to the people.  {LP 54.3}
[LP 55.1]          The apostles next went to Lystra and Derbe, cities of Lycaonia. These were inhabited by a heathen, superstitious people; but among them were souls that would hear and accept the doctrine of Christ. The apostles chose to labor in those cities because they would not there meet Jewish prejudice and persecution. They now came in contact with an entirely new element,-- heathen superstition and idolatry.  {LP 55.1}
[LP 55.2]          The apostles, in their work, met all grades of people, and all kinds of faith and religion. They were brought in opposition to Jewish bigotry and intolerance, sorcery, blasphemy, unjust magistrates who loved to exercise their power, false shepherds, superstition, and idolatry. While persecution and opposition met them on every hand, victory still crowned their efforts, and converts were daily added to the faith.  {LP 55.2}
[LP 55.3]          In Lystra there was no Jewish synagogue, though there were a few Jews in the place. The temple of Jupiter occupied a conspicuous position there. Paul and Barnabas appeared in the city together, teaching the doctrine of Christ with great power and eloquence. The credulous people believed them to be gods come down from Heaven. As the apostles gathered the people about them, and explained their strange belief, the worshipers of Jupiter sought to connect these doctrines, as far as they were able, with their own superstitious faith.  {LP 55.3}
[LP 55.4]          Paul addressed them in the Greek language, presenting for their consideration such subjects as would lead them to a correct knowledge of Him who should be the object of their adoration.                                                                              56  He directed their attention to the firmament of the heavens--the sun, moon, and stars--the beautiful order of the recurring seasons, the mighty mountains whose peaks were capped with snow, the lofty trees, and the varied wonders of nature, which showed a skill and exactitude almost beyond finite comprehension. Through these visible works of the Almighty, the apostle led the minds of the heathen to the contemplation of the great Mind of the universe.  {LP 55.4}
[LP 56.1]          He then told them of the Son of God, who came from Heaven to our world because he loved the children of men. His life and ministry were presented before them; his rejection by those whom he came to save; his trial and crucifixion by wicked men; his resurrection from the dead to finish his work on earth; and his ascension to Heaven to be man's Advocate in the presence of the Maker of the world. With the Spirit and power of God, Paul and Barnabas declared the gospel of Christ.  {LP 56.1}
[LP 56.2]          As Paul recounted the works of Christ in healing the afflicted, he perceived a cripple whose eyes were fastened upon him, and who received and believed his words. Paul's heart went out in sympathy toward the afflicted man, whose faith he discerned; and he eagerly grasped the hope that he might be healed by that Saviour, who, although he had ascended to Heaven, was still man's Friend and Physician, having more power even than when he was upon earth.  {LP 56.2}
[LP 56.3]          In the presence of that idolatrous assembly, Paul commanded the cripple to stand upright upon his feet. Hitherto he had only been able to take a sitting posture; but he now grasped with faith the words of Paul, and instantly obeyed                                                                              57  his command, and stood on his feet for the first time in his life. Strength came with this effort of faith; and he who had been a cripple walked and leaped as though he had never experienced an infirmity.  {LP 56.3}
[LP 57.1]          This work performed on the cripple was a marvel to all beholders. The subject was so well known, and the cure was so complete, that there was no room for skepticism on their part. The Lycaonians were convinced that supernatural power attended the labors of the apostles, and they cried out with great enthusiasm that the gods had come down to them from Heaven in the likeness of men. This belief was in harmony with their traditions that gods visited the earth. They conceived the idea that the great heathen deities, Jupiter and Mercury, were in their midst in the persons of Paul and Barnabas. The former they believed to be Mercury; for Paul was active, earnest, quick, and eloquent with words of warning and exhortation. Barnabas was believed to be Jupiter, and father of gods, because of his venerable appearance, his dignified bearing, and the mildness and benevolence expressed in his countenance.  {LP 57.1}
[LP 57.2]          The news of the miraculous cure of the cripple was soon noised throughout all that region, until a general excitement was aroused, and priests from the temple of the gods prepared to do the apostles honor, as visitants from the courts of Heaven, to sacrifice beasts to them, and to bring offerings of garlands and precious things. The apostles had sought retirement and rest in a private dwelling, when their attention was attracted by the sound of music, and the enthusiastic shouting of a vast assembly, who had come to the gate of the house where they were abiding.                                                                              58   {LP 57.2}
[LP 58.1]          When these ministers of God ascertained the cause of this visit and its attendant excitement, they were filled with indignation and horror. They rent their clothing, and rushed in among the multitude to prevent further proceedings. Paul, in a loud, ringing voice that rose above the noise of the multitude, demanded their attention; and, as the tumult was suddenly quelled, he inquired,--  {LP 58.1}
[LP 58.2]          "Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."  {LP 58.2}
[LP 58.3]          The people listened to the words of Paul with manifest impatience. Their superstition and enthusiasm had been so great in regard to the apostles that they were loth to acknowledge their error, and have their expectations and purposes thwarted. Notwithstanding the apostles positively denied the divinity attributed to them by the heathen, and Paul endeavored to direct their minds to the true God as the only object worthy of worship, it was still most difficult to turn them from their purpose.  {LP 58.3}
[LP 58.4]          They reasoned that they had with their own eyes beheld the miraculous power exercised by the apostles; that they had seen a cripple who had never before used his limbs, made to leap and rejoice in perfect health and strength, through the exercise of the marvelous power possessed by                                                                              59  these strangers. But, after much persuasion on the part of Paul, and explanation as to the true mission of the apostles, the people were reluctantly led to give up their purpose. They were not satisfied, however, and led away the sacrificial beasts in great disappointment that their traditions of divine beings visiting the earth could not be strengthened by this example of their favor in coming to confer upon them special blessings which would exalt them and their religion in the estimation of the world.  {LP 58.4}
[LP 59.1]          And now a strange change came upon the fickle, excitable people, because their faith was not anchored in the true God. The opposing Jews of Antioch, through whose influence the apostles were driven from that district, united with certain Jews of Iconium, and followed upon the track of the apostles. The miracle wrought upon the cripple, and its effect upon those who witnessed it, stirred up their envy, and led them to go to the scene of the apostles' labor, and put their false version upon the work. They denied that God had any part in it, and claimed that it was accomplished through the demons whom these men served.  {LP 59.1}
[LP 59.2]         The same class had formerly accused the Saviour of casting out devils through the power of the prince of devils; they had denounced him as a deceiver; and they now visited the same unreasoning wrath upon his apostles. By means of falsehoods they inspired the people of Lystra with the bitterness of spirit by which they were themselves actuated. They claimed to be thoroughly acquainted with the history and faith of Paul and Barnabas, and so misrepresented their characters and work that these heathen, who had                                                                              60  been ready to worship the apostles as divine beings, now considered them worse than murderers, and that whoever should put them out of the world would do God and mankind good service.  {LP 59.2}
[LP 60.1]          Those who believe and teach the truths of God's word in these last days, meet with similar opposition from unprincipled persons who will not accept the truth, and who do not hesitate to prevaricate, and even to circulate the most glaring falsehoods in order to destroy the influence and hedge up the way of those whom God has sent with a message of warning to the world. While one class make the falsehoods and circulate them, another class are so blinded by the delusions of Satan as to receive them as the words of truth. They are in the toils of the arch-enemy, while they flatter themselves that they are the children of God. "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."  {LP 60.1}
[LP 60.2]          The disappointment experienced by the idolaters in being refused the privilege of offering sacrifices to the apostles, prepared them to turn against these ministers of God with a zeal which approached that of the enthusiasm with which they had hailed them as gods. The malicious Jews did not hesitate to take full advantage of the superstition and credulity of this heathen people, to carry out their cruel designs. They incited them to attack the apostles by force; and they charged them not to allow Paul an opportunity to speak, alleging that if they did so he would bewitch the people.  {LP 60.2}
[LP 60.3]          The Lystrians rushed upon the apostles with                                                                              61  great rage and fury. They hurled stones violently; and Paul, bruised, battered, and fainting, felt that his end had come. The martyrdom of Stephen was brought vividly to his mind, and the cruel part he had acted on that occasion. He fell to the ground apparently dead, and the infuriated mob dragged his insensible body through the gates of the city, and threw it beneath the walls. The apostle mentions this occurrence in the subsequent enumeration of his sufferings for the truth's sake: "Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day I have been in the deep; in journeyings often; in perils of waters; in perils of robbers; in perils by mine own countrymen; in perils by the heathen; in perils in the city; in perils in the wilderness; in perils in the sea; in perils among false brethren."  {LP 60.3}
[LP 61.1]          The disciples stood around the body of Paul, lamenting over him whom they supposed to be dead, when he suddenly lifted his head, and arose to his feet with the praise of God upon his lips. To the disciples this seemed like a resurrection from the dead, a miracle of God to preserve the life of his faithful servant. They rejoiced with inexpressible gladness over his restoration, and praised God with renewed faith in the doctrine preached by the apostles.  {LP 61.1}
[LP 61.2]          These disciples had been newly converted to the faith, through the teachings of Paul, and had stood steadfast notwithstanding the misrepresentation and malignant persecution of the Jews. In fact, the unreasoning opposition of those wicked men had only confirmed these devoted brethren in the faith of Christ; and the restoration of Paul to life seemed to set the signet of God upon their belief.                                                                              62   {LP 61.2}
[LP 62.1]          Timothy had been converted through the ministration of Paul, and was an eye-witness of the sufferings of the apostle upon this occasion. He stood by his apparently dead body, and saw him arise, bruised and covered with blood, not with groans or murmurings upon his lips, but with praises to Jesus Christ, that he was permitted to suffer for his name. In one of the epistles of Paul to Timothy he refers to his personal knowledge of this occurrence. Timothy became the most important help to Paul and to the church. He was the faithful companion of the apostle in his trials and in his joys. The father of Timothy was a Greek; but his mother was a Jewess, and he had been thoroughly educated in the Jewish religion.                                                    -    {LP 62.1}
[LP 62.2]       Chapter VI - Jew and Gentile         The next day after the stoning of Paul, the apostles left the city, according to the direction of Christ: "When they persecute you in this city, flee ye into another." They departed for Derbe, where their labors were blessed, and many souls were led to embrace the truth. But both Paul and Barnabas returned again to visit Antioch, Iconium, and Lystra, the fields of labor where they had met such opposition and persecution. In all those places were many that believed the truth; and the apostles felt it their duty to strengthen and encourage their brethren who were exposed to reproach and bitter opposition. They were determined to securely bind off the                                                                              63  work which they had done, that it might not ravel out. Churches were organized in the places mentioned, elders appointed in each church, and the proper order established there.  {LP 62.2}
[LP 63.1]          Paul and Barnabas soon after returned to Antioch in Syria, where they again labored for some time; and many Gentiles there embraced the doctrine of Christ. But certain Jews from Judea raised a general consternation among the believing Gentiles by agitating the question of circumcision. They asserted with great assurance, that none could be saved without being circumcised and keeping the entire ceremonial law.  {LP 63.1}
[LP 63.2]          This was an important question, and one which affected the church in a very great degree. Paul and Barnabas met it with promptness, and opposed introducing the subject to the Gentiles. They were opposed in this by the believing Jews of Antioch, who favored the position of those from Judea. The matter resulted in much discussion and want of harmony in the church, until finally the church of Antioch, apprehending that a division among them would occur from any further discussion of the question, decided to send Paul and Barnabas, together with some responsible men of Antioch, to Jerusalem, to lay the matter before the apostles and elders. There they were to meet delegates from the different churches, and those who had come to attend the approaching annual festivals. Meanwhile all controversy was to cease until a final decision should be made by the responsible men of the church. This decision was then to be universally accepted by the various churches throughout the country.  {LP 63.2}
[LP 63.3]          The apostles, in making their way to                                                                              64  Jerusalem, called upon the brethren of the cities through which they passed, and encouraged them by relating their experience in the work of God, and the conversion of the Gentiles to the faith. Upon arriving at Jerusalem, the delegates from Antioch related before the assembly of the churches the success that had attended the ministry with them, and the confusion that had resulted from the fact that certain converted Pharisees declared that the Gentile converts must be circumcised and keep the law of Moses in order to be saved.  {LP 63.3}
[LP 64.1]          The Jews were not generally prepared to move as fast as the providence of God opened the way. It was evident to them from the result of the apostles' labors among the Gentiles, that the converts among the latter people would far exceed the Jewish converts; and that if the restrictions and ceremonies of the Jewish law were not made obligatory upon their accepting the faith of Christ, the national peculiarities of the Jews, which kept them distinct from all other people, would finally disappear from among those who embraced the gospel truths.  {LP 64.1}
[LP 64.2]          The Jews had prided themselves upon their divinely appointed services; and they concluded that as God once specified the Hebrew manner of worship, it was impossible that he should ever authorize a change in any of its specifications. They decided that Christianity must connect itself with the Jewish laws and ceremonies. They were slow to discern to the end of that which had been abolished by the death of Christ, and to perceive that all their sacrificial offerings had but prefigured the death of the Son of God, in which type had met its antitype rendering                                                                              65  valueless the divinely appointed ceremonies and sacrifices of the Jewish religion.  {LP 64.2}
[LP 65.1]          Paul had prided himself upon his Pharisaical strictness; but after the revelation of Christ to him on the road to Damascus, the mission of the Saviour, and his own work in the conversion of the Gentiles, were plain to his mind; and he fully comprehended the difference between a living faith and a dead formalism. Paul still claimed to be one of the children of Abraham, and kept the ten commandments in letter and in spirit as faithfully as he had ever done before his conversion to Christianity. But he knew that the typical ceremonies must soon altogether cease, since that which they had shadowed forth had come to pass, and the light of the gospel was shedding its glory upon the Jewish religion, giving a new significance to its ancient rites.  {LP 65.1}
[LP 65.2]          The question of circumcision was warmly discussed in the assembly. The Gentile converts lived in a community of idolaters. Sacrifices and offerings were made to senseless idols, by these ignorant and superstitious people. The  priests of these gods carried on an extensive merchandise with the offerings brought to them; and the Jews feared that the Gentile converts would bring Christianity into disrepute by purchasing those things which had been offered to idols, and thereby sanctioning, in some measure, an idolatrous worship.  {LP 65.2}
[LP 65.3]          Also, the Gentiles were accustomed to eat the flesh of animals that had been strangled; while the Jews had been divinely instructed with regard to the food they should use. They were particular, in killing beasts, that the blood should flow from the body, else it was not regarded as                                                                              66  healthful meat. God had given these injunctions to the Jews for the purpose of preserving their health and strength. The Jews considered it sinful to use blood as an article of diet. They considered that the blood was the life; and that the shedding of blood was in consequence of sin.  {LP 65.3}
[LP 66.1]          The Gentiles, on the contrary, practiced catching the blood which flowed from the victim of sacrifice, and drinking it, or using it in the preparation of their food. The Jews could not change the customs which they had so long observed, and which they had adopted under the special direction of God. Therefore, as things then stood, if Jew and Gentile came to eat at the same table, the former would be shocked and outraged by the habits and manners of the latter.  {LP 66.1}
[LP 66.2]          The Gentiles, and especially the Greeks, were extremely licentious; and many, in accepting Christianity, had united the truth to their  unsanctified natures, and continued to practice fornication. The Jewish Christians could not tolerate such immorality, which was not even regarded as criminal by the Greeks. The Jews, therefore, held it highly proper that circumcision, and the observance of the ceremonial law, should be brought to the Gentile converts as a test of their sincerity and devotion. This they believed would prevent the accession to the church of those who were carried away by mere feeling, or who adopted the faith without a true conversion of heart, and who might afterward disgrace the cause by immorality and excesses.  {LP 66.2}
[LP 66.3]          The questions thus brought under the consideration of the council seemed to present insurmountable difficulties, viewed in whatever light. But the Holy Ghost had, in reality, already settled                                                                              67  this problem, upon the decision of which depended the prosperity, and even the existence, of the Christian church. Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question.  {LP 66.3}
[LP 67.1]          Peter reasoned that the Holy Ghost had decided the matter by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews. He recounted his vision, in which God had presented before him a sheet filled with all manner of four-footed beasts, and had bidden him kill and eat; that when he had refused, affirming that he had never eaten that which was common or unclean, God had said, "What God hath cleansed, that call not thou common."  {LP 67.1}
[LP 67.2]          He related the plain interpretation of these words, which was given to him almost immediately in his summons to go to the Gentile centurion, and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged those who feared him, and worked righteousness. Peter told of his astonishment, when, in speaking the words of truth to the Gentiles, he witnessed the Holy Spirit take possession of his hearers, both Jews and Gentiles. The same light and glory that was reflected upon the circumcised Jews, shone also upon the countenances of the uncircumcised Gentiles. This was the warning of God that he should not regard the one as inferior to the other; for the blood of Jesus Christ could cleanse from all uncleanness.  {LP 67.2}
[LP 67.3]          Peter had reasoned once before, in like manner, with his brethren, concerning the conversion of Cornelius and his friends, and his fellowship with them. On that occasion he had related how                                                                              68  the Holy Ghost fell on them, and had said, "Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God?" Now, with equal fervor and force, he said, "God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us, and put no difference between us and them, purifying their hearts by faith. Now, therefore, why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?"  {LP 67.3}
[LP 68.1]          This yoke was not the law of ten commandments, as those who oppose the binding claim of the law assert; but Peter referred to the law of ceremonies, which was made null and void by the crucifixion of Christ. This address of Peter brought the assembly to a point where they could listen with reason to Paul and Barnabas, who related their experience in working among the Gentiles. "Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them."  {LP 68.1}
[LP 68.2]          James bore his testimony with decision--that God designed to bring in the Gentiles to enjoy all the privileges of the Jews. The Holy Ghost saw good not to impose the ceremonial law on the Gentile converts; and the apostles and elders, after careful investigation of the subject, saw the matter in the same light, and their mind was as the mind of the Spirit of God. James presided at the council, and his final decision was, "Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God."                                                                              69   {LP 68.2}
[LP 69.1]          This ended the discussion. In this instance we have a refutation of the doctrine held by the Roman Catholic Church--that Peter was the head of the church. Those who, as popes, have claimed to be his successors, have no foundation for their pretensions. Nothing in the life of Peter gives sanction to those pretended claims. If the professed successors of Peter had imitated his example, they would have taken no authoritative position, but one on an equality with that of their brethren.  {LP 69.1}
[LP 69.2]          James, in this instance, seems to have been chosen to decide the matter which was brought before the council. It was his sentence that the ceremonial law, and especially the ordinance of circumcision, be not in any wise urged upon the Gentiles, or even recommended to them. James sought to impress the fact upon his brethren that the Gentiles, in turning to God from idolatry, made a great change in their faith; and that much caution should be used not to trouble their minds with perplexing and doubtful questions, lest they be discouraged in following Christ.  {LP 69.2}
[LP 69.3]          The Gentiles, however, were to take no course which should materially conflict with the views of their Jewish brethren, or which would create prejudice in their minds against them. The apostles and elders therefore agreed to instruct the Gentiles by letter to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were required to keep the commandments, and to lead holy lives. The Gentiles were assured that the men who had urged circumcision upon them were not authorized to do so by the apostles.  {LP 69.3}
[LP 69.4]          Paul and Barnabas were recommended to them                                                                              70  as men who had hazarded their lives for the Lord. Judas and Silas were sent with these apostles to declare to the Gentiles, by word of mouth, the decision of the council: "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well." The four servants of God were sent to Antioch with the epistle and message, which put an end to all controversy; for it was the voice of the highest authority upon earth.  {LP 69.4}
[LP 70.1]          The council which decided this case was composed of the founders of the Jewish and Gentile Christian churches. Elders from Jerusalem, and deputies from Antioch, were present; and the most influential churches were represented. The council did not claim infallibility in their deliberations, but moved from the dictates of enlightened judgment, and with the dignity of a church established by the divine will. They saw that God himself had decided this question by favoring the Gentiles with the Holy Ghost; and it was left for them to follow the guidance of the Spirit.  {LP 70.1}
[LP 70.2]          The entire body of Christians were not called to vote upon the question. The apostles and elders--men of influence and judgment--framed and issued the decree, which was thereupon generally accepted by the Christian churches. All were not pleased, however, with this decision; there was a faction of false brethren who assumed to engage in a work on their own responsibility. They indulged in murmuring and fault-finding, proposing new plans, and  seeking to pull down the work of the experienced                                                                              71  men whom God had ordained to teach the doctrine of Christ. The church has had such obstacles to meet from the first, and will ever have them to the close of time.  {LP 70.2}
[LP 71.1]          Jerusalem was the metropolis of the Jews, and there were found the greatest exclusiveness and bigotry. The Jewish Christians who lived in sight of the temple would naturally allow their minds to revert to the peculiar privileges of the Jews as a nation. As they saw Christianity departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant against Paul, as one who had, in a great measure, caused this change. Even the disciples were not all prepared to willingly accept the decision of the council. Some were zealous for the ceremonial law, and regarded Paul with jealousy, because they thought his principles were lax in regard to the obligation of the Jewish law.  {LP 71.1}
[LP 71.2]          When Peter, at a later date, visited Antioch, he acted in accordance with the light given him from Heaven, and the decision of the council. He overcame his natural prejudice so far as to sit at table with the Gentile converts. But when certain Jews who were most zealous for the ceremonial law came from Jerusalem, he changed his deportment toward the converts from paganism in so marked a degree that it left a most painful impression upon their minds. Quite a number followed Peter's example. Even Barnabas was influenced by the injudicious course of the apostle; and a division was threatened in the church. But Paul, who saw the wrong done the church                                                                              72  through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments.  {LP 71.2}
[LP 72.1]          Peter saw the error into which he had fallen, and immediately set about repairing it as far as possible. God, who knoweth the end from the beginning, permitted Peter to exhibit this weakness of character, in order that he might see that there was nothing in himself whereof he might boast. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors, exalted prerogatives which belong only to God; and this history of the apostle's weakness was to remain as a proof of his human fallibility, and of the fact that he stood in no way above the level of the other apostles.                                                    -    {LP 72.1}
[LP 72.2]       Chapter VII - Imprisonment of Paul and Silas         In company with Silas, Paul again visited Lystra, where he had been greeted as a god by the  heathen; where the opposing Jews had followed on his track, and by their misrepresentation had turned the reverence of the people into insult, abuse, and a determination to kill him. Yet we find him again on the scene of his former danger, looking after the fruit of his labors there.  {LP 72.2}
[LP 72.3]          He found that the converts to Christ had not been intimidated by the violent persecution of the apostles; but, on the contrary, were confirmed in the faith, believing that the kingdom of Christ would be reached through trial and suffering.  {LP 72.3}
[LP 72.4]          Paul found that Timothy was closely bound to him by the ties of Christian union. This man                                                                              73  had been instructed in the Holy Scriptures from his childhood, and educated for a strictly religious life. He had witnessed the sufferings of Paul upon his former visit to Lystra, and the bonds of Christian sympathy had knit his heart firmly to that of the apostle. Paul accordingly thought best to take Timothy with him to assist in his labors.  {LP 72.4}
[LP 73.1]          The extreme caution of Paul is manifested in this act. He had refused the companionship of Mark, because he dared not trust him in an emergency. But in Timothy he saw one who fully appreciated the ministerial work, who respected his position, and was not appalled at the prospect of suffering and persecution. Yet he did not venture to accept Timothy, an untried youth, without diligent inquiry with regard to his life and character. After fully satisfying himself on these points, Paul received Timothy as his fellow-laborer and son in the gospel.  {LP 73.1}
[LP 73.2]          Paul, with his usual good judgment, caused Timothy to be circumcised; not that God required it, but in order to remove from the minds of the Jews an obstacle to Timothy's ministration. Paul was to labor from place to place in the synagogues, and there to preach Christ. If his companion should be known as an uncircumcised heathen, the work of both would be greatly hindered by the prejudice and bigotry of the people, The apostle everywhere met a storm of persecution. He desired to bring the Jews to Christianity, and sought, as far as was consistent with the faith, to remove every pretext for opposition. Yet while he conceded this much to Jewish prejudice, his faith and teachings declared that circumcision or uncircumcision was nothing, but the gospel of Christ was everything.                                                                              74   {LP 73.2}
[LP 74.1]          At Philippi, Lydia, of the city of Thyatira, heard the apostles, and her heart was open to receive the truth. She and her household were converted and baptized, and she entreated the apostles to make her house their home.  {LP 74.1}
[LP 74.2]          Day after day, as they went to their devotions, a woman with the spirit of divination followed them, crying, "These men are the servants of the most high God, which show unto us the way of salvation." This woman was a special agent of Satan; and, as the devils were troubled by the presence of Christ, so the evil spirit which possessed her was ill at ease in the presence of the apostles. Satan knew that his kingdom was invaded, and took this way of opposing the work of the ministers of God. The words of recommendation uttered by this woman were an injury to the cause, distracting the minds of the people from the truths presented to them, and throwing disrepute upon the work by causing people to believe that the men who spoke with the Spirit and power of God were actuated by the same spirit as this emissary of Satan.  {LP 74.2}
[LP 74.3]          The apostles endured this opposition for several days; then Paul, under inspiration of the Spirit of God, commanded the evil spirit to leave the woman. Satan was thus met and rebuked. The immediate and continued silence of the woman testified that the apostles were the servants of God, and that the demon had acknowledged them to be such, and had obeyed their command. When the woman was dispossessed of the spirit of the devil, and restored to herself, her masters were alarmed for their craft. They saw that all hope of receiving money from her divinations and soothsayings was at an end, and perceived                                                                              75  that, if the apostles were allowed to continue their work, their own source of income would soon be entirely cut off.  {LP 74.3}
[LP 75.1]          A cry was therefore raised against the servants of God, for many were interested in gaining money by Satanic delusions. They brought Paul and Silas before the magistrates with the charge that "these men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans."  {LP 75.1}
[LP 75.2]          Satan stirred up a frenzy among the people. A mob spirit prevailed, and was sanctioned by the authorities, who, with their official hands, tore the clothes from the apostles, and commanded them to be scourged. "And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks."  {LP 75.2}
[LP 75.3]          The apostles were left in a very painful condition. Their lacerated and bleeding backs were in contact with the rough stone floor, while their feet were elevated and bound fast in the stocks. In this unnatural position they suffered extreme torture; yet they did not groan nor complain, but conversed with and encouraged each other, and praised God with grateful hearts that they were found worthy to suffer shame for his dear name. Paul was reminded of the persecution he had been instrumental in heaping upon the disciples of Christ, and he was devoutly thankful that his eyes had been opened to see, and his heart to feel, the glorious truths of the gospel of the Son of God, and that he had been privileged to preach the doctrine which he had once despised.                                                                              76   {LP 75.3}
[LP 76.1]          There in the pitchy darkness and desolation of the dungeon, Paul and Silas prayed, and sung songs of praise to God. The other prisoners heard with astonishment the voice of prayer and praise issuing from the inner prison. They had been accustomed to hear shrieks and moans, cursing and swearing, breaking at night upon the silence of the prison; but they had never before heard the words of prayer and praise ascending from that gloomy cell. The guards and prisoners marveled who were these men who, cold, hungry, and tortured, could still rejoice and converse cheerfully with each other.  {LP 76.1}
[LP 76.2]          Meanwhile the magistrates had returned to their homes congratulating themselves upon having quelled a tumult by their prompt and decisive measures. But upon their way home they heard more fully concerning the character and work of the men whom they had sentenced to scourging and imprisonment. They also saw the woman who had been freed from Satanic influence, and who had been a very troublesome subject to them. They were sensibly struck by the change in her countenance and demeanor. She had become quiet, peaceful, and possessed of her right mind. They were indignant with themselves when they discovered that in all probability they had visited upon two innocent men the rigorous penalty of the Roman law against the worst criminals. They decided that in the morning they would command them to be privately released, and escorted in safety from the city, beyond the danger of violence from the mob.  {LP 76.2}
[LP 76.3]          But while men were cruel and vindictive, or criminally negligent of the solemn responsibilities devolving upon them, God had not forgotten                                                                              77  to be gracious to his suffering servants. An angel was sent from Heaven to release the apostles. As he neared the Roman prison, the earth trembled beneath his feet, the whole city was shaken by the earthquake, and the prison walls reeled like a reed in the wind. The heavily bolted doors flew open; the chains and fetters fell from the hands and feet of every prisoner.  {LP 76.3}
[LP 77.1]          The keeper of the jail had heard with amazement the prayers and singing of the imprisoned apostles. When they were led in, he had seen their swollen and bleeding wounds, and he had himself caused their feet to be fastened in the instruments of torture. He had expected to hear bitter wailing, groans, and imprecations; but lo! his ears were greeted with joyful praise. He fell asleep with these sounds in his ears; but was awakened by the earthquake, and the shaking of the prison walls.  {LP 77.1}
[LP 77.2]          Upon awakening he saw all the prison doors open, and his first thought was that the prisoners had escaped. He remembered with what an explicit charge the prisoners had been intrusted to his care the night before, and he felt sure that death would be the penalty of his apparent unfaithfulness. He cried out in the bitterness of his spirit that it was better for him to die by his own hand than to submit to a disgraceful execution. He was about to kill himself, when Paul cried out with a loud voice, "Do thyself no harm; for we are all here."  {LP 77.2}
[LP 77.3]          The severity with which the jailer had treated the apostles had not roused their resentment, or they would have allowed him to commit suicide. But their hearts were filled with the love of Christ, and they held no malice against their                                                                              78  persecutors. The jailer dropped his sword, and called for a light. He hastened into the inner dungeon, and fell down before Paul and Silas, begging their forgiveness. He then brought them into the open court, and inquired of them, "Sirs, what must I do to be saved?"  {LP 77.3}
[LP 78.1]          He had trembled because of the wrath of God expressed in the earthquake; he had been ready to die by his own hand for fear of the penalty of the Roman law, when he thought the prisoners had escaped; but now all these things were of little consequence to him compared with the new and strange dread that agitated his mind, and his desire to possess that tranquility and cheerfulness manifested by the apostles under their extreme suffering and abuse. He saw the light of Heaven mirrored in their countenances; he knew that God had interposed in a miraculous manner to save their lives; and the words of the woman possessed by the power of divination came to his mind with peculiar force: "These men are the servants of the most high God, which show unto us the way of salvation."  {LP 78.1}
[LP 78.2]          He saw his own deplorable condition in contrast with that of the disciples, and with deep humility and reverence asked them to show him the way of life. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house." The jailer then washed the wounds of the apostles, and ministered unto them; and was baptized by them. A sanctifying influence spread among the inmates of the prison, and the hearts of all were opened to receive the truths uttered by the apostles. They were convinced also that the living                                                                              79  God, whom these men served, had miraculously released them from bondage.  {LP 78.2}
[LP 79.1]          The citizens had been greatly terrified by the earthquake. When the officers informed the magistrates in the morning of what had occurred at the prison, they were alarmed, and sent the sergeants to liberate the apostles from prison. "But Paul said unto them, They have beaten us openly, uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay, verily; but let them come themselves and fetch us out."  {LP 79.1}
[LP 79.2]          Paul and Silas felt that to maintain the dignity of Christ's church, they must not submit to the illegal course proposed by the Roman magistrates. The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial and condemnation. They had been publicly thrust into prison, and now refused to be privately released, without proper acknowledgments on the part of the magistrates.  {LP 79.2}
[LP 79.3]          When this word was brought to the authorities, they were alarmed for fear the apostles would make complaint of their unlawful treatment to the emperor, and cause the magistrates to lose their positions. They accordingly visited the prison, apologized to the apostles for their injustice and cruelty, and themselves conducted them out of the prison, and entreated them to depart out of the city. Thus the Lord wrought for his servants in their extremity.  {LP 79.3}
[LP 79.4]          The magistrates entreated them to depart, because they feared their influence over the people, and the power of Heaven that had interposed in behalf of those innocent men who had been                                                                              80  unlawfully scourged and imprisoned. Acting upon the principles given them by Christ, the apostles would not urge their presence where it was not desired. They complied with the request of the magistrates, but did not hasten their departure precipitously. They went rejoicing from the prison to the house of Lydia, where they met the new converts to the faith of Christ, and related all the wonderful dealings of God with them. They related their night's experience, and the conversion of the keeper of the prison, and of the prisoners.  {LP 79.4}
[LP 80.1]          The apostles viewed their labors in Philippi as not in vain. They there met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and all his house, more than atoned for the disgrace and suffering they had endured. The Philippians saw represented in the deportment and presence of mind of the apostles the spirit of the religion of Jesus Christ. The apostles might have fled when the earthquake opened their prison doors and loosened their fetters; but that would have been an acknowledgment that they were criminals, which would have been a disgrace to the gospel of Christ; the jailer would have been exposed to the penalty of death, and the general influence would have been bad. As it was, Paul controlled the liberated prisoners so perfectly that not one attempted to escape.  {LP 80.1}
[LP 80.2]          The Philippians could but acknowledge the nobility and generosity of the apostles in their course of action, especially in forbearing to appeal to a higher power against the magistrates who had persecuted them. The news of their unjust imprisonment and miraculous deliverance,                                                                              81  was noised about through all that region, and brought the apostles and their ministry before the notice of a large number who would not otherwise have been reached.  {LP 80.2}
[LP 81.1]          Paul's labors at Philippi resulted in the establishment of a church there, whose numbers steadily increased. His example of zeal and devotion, above all, his willingness to suffer for Christ's sake, exerted a deep and lasting influence upon the converts to the faith. They highly prized the precious truths for which the apostle had sacrificed so much, and they gave themselves, with whole-hearted devotion, to the cause of their Redeemer.  {LP 81.1}
[LP 81.2]          This church did not escape persecution. Says Paul, in his Epistle to the Philippians: "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; having the same conflict which ye saw in me." Yet such was their steadfastness in the faith that he declares: "I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now."                                                    -    {LP 81.2}
[LP 81.3]       Chapter VIII - Opposition at Thessalonica         After leaving Philippi, Paul and Silas made their way to Thessalonica. They were there privileged to address a large concourse of people in the synagogue, with good effect. Their appearance bore evidence of their recent shameful treatment, and necessitated an explanation of                                                                              82  what they had endured. This they made without exalting themselves, but magnified the grace of God, which had wrought their deliverance. The apostles, however, felt that they had no time to dwell upon their own afflictions. They were burdened with the message of Christ, and deeply in earnest in his work.  {LP 81.3}
[LP 82.1]          Paul made the prophecies in the Old Testament relating to the Messiah, and the agreement of those prophecies with the life and teachings of Christ, clear in the minds of all among his hearers who would accept evidence upon the subject. Christ in his ministry had opened the minds of his disciples to the Old-Testament scriptures; "beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself." Peter, in preaching Christ, produced his evidence from the Old-Testament scriptures, beginning with Moses and the prophets. Stephen pursued the same course, and Paul followed these examples, giving inspired proof in regard to the mission, suffering, death, resurrection, and ascension of Christ. He clearly proved his identity with the Messiah, through the testimony of Moses and the prophets; and showed that it was the voice of Christ which spoke through the prophets and patriarchs from the days of Adam to that time.  {LP 82.1}
[LP 82.2]          He showed how impossible it was for them to explain the passover without Christ as revealed in the Old Testament; and how the brazen serpent lifted up in the wilderness symbolized Jesus Christ, who was lifted up upon the cross. He taught them that all their religious services and ceremonies would have been valueless if they should now reject the Saviour, who was                                                                              83  revealed to them, and who was represented in those ceremonies. He showed them that Christ was the key which unlocked the Old Testament, and gave access to its rich treasures.  {LP 82.2}
[LP 83.1]          Thus Paul preached to the Thessalonians three successive Sabbaths, reasoning with them from the Scriptures, upon the life, death, and resurrection of Christ. He showed them that the expectation of the Jews with regard to the Messiah was not according to prophecy, which had foretold a Saviour to come in humility and poverty, to be rejected, despised, and slain.  {LP 83.1}
[LP 83.2]          He declared that Christ would come a second time in power and great glory, and establish his kingdom upon the earth, subduing all authority, and ruling over all nations. Paul was an Adventist; he presented the important event of the second coming of Christ with such power and reasoning that a deep impression, which never wore away, was made upon the minds of the Thessalonians.  {LP 83.2}
[LP 83.3]          They had strong faith in the second coming of Christ, and greatly feared that they might not live to witness the event. Paul, however, did not give them the impression that Christ would come in their day. He referred them to coming events which must transpire before that time should arrive. Writing to them afterwards, he warned them that they should "be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition."  {LP 83.3}
[LP 83.4]          Paul foresaw that there was danger of his                                                                              84  words being misinterpreted, and that some would claim that he, by special revelation, warned the people of the immediate coming of Christ. This he knew would cause confusion of faith; for disappointment usually brings unbelief. He therefore cautioned the brethren to receive no such message as coming from him.  {LP 83.4}
[LP 84.1]          In his Epistle to the Thessalonians, Paul reminds them of his manner of laboring among them. 1 Thessalonians 2:1-4. He declares that he did not seek to win souls through flattery, deception, or guile. "But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." Paul rebuked and warned his converts with the faithfulness of a father to his children, while, at the same time, he cherished them as tenderly as a fond mother would her child.  {LP 84.1}
[LP 84.2]          When the Jews saw that the apostles were successful in obtaining large congregations; that many were accepting their doctrines--among them the leading women of the city, and multitudes of Gentiles--they were filled with envy and jealousy. These Jews were not then in favor with the Roman power, because they had raised an insurrection in the metropolis not long previous to this time. They were regarded with suspicion, and their liberty was, in a measure, restricted. They now saw an opportunity to take advantage of circumstances to re-establish themselves in favor, and, at the same time, to throw reproach upon the apostles and the converts to Christianity.  {LP 84.2}
[LP 84.3]          This they set about doing by representing that the leaders in the new doctrine were raising a tumult among the people. They accordingly                                                                              85  excited the passions of the worthless mob by cunningly devised falsehoods, and incited them to make an uproarious assault upon the house of Jason, the temporary home of the apostles. This they did with a fury more like that of wild beasts than of men. They had been instructed by the Jews to bring out Paul and Silas, and drag them to the authorities, accusing them of creating all this uproar, and of raising an insurrection.  {LP 84.3}
[LP 85.1]          When they had broken into the house, however, they found that the apostles were not there. Friends who had apprehended what was about to occur, had hastened them out of the city, and they had departed for Berea. In their mad disappointment at not finding Paul and Silas, the mob seized Jason and his brother, and dragged them before the authorities with the complaint: "These that have turned the world upside down are come hither also; whom Jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus."  {LP 85.1}
[LP 85.2]          The Jews interpreted the words of Paul to mean that Christ would come the second time in that generation, and reign upon the earth as king over all nations. The charge was brought against the apostles with so much determination that the magistrates credited it, and put Jason under bonds to keep the peace, as Paul and Silas were not to be found. The persecuting Jews flattered themselves that by their course toward the Christians they had regained the confidence of the magistrates, and had established their reputation as loyal citizens, while they had, at the same time, gratified their malice toward the apostles, and transferred to the converts to                                                                              86  Christianity the suspicion which had heretofore rested upon themselves.  {LP 85.2}
[LP 86.1]          In his first Epistle to the Thessalonians, Paul says, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia."  {LP 86.1}
[LP 86.2]          Those who preach unpopular truth in our day meet with determined resistance, as did the apostles. They need expect no more favorable reception from a large majority of professed Christians than did Paul from his Jewish brethren. There will be a union of opposing elements against them; for however diverse from each other different organizations may be in their sentiments and religious faith, their forces are united in trampling under foot the fourth commandment in the law of God.  {LP 86.2}
[LP 86.3]          Those who will not themselves accept the truth are most zealous that others shall not receive it; and those are not wanting who perseveringly manufacture falsehoods, and stir up the base passions of the people to make the truth of God of none effect. But the messengers of Christ must arm themselves with watchfulness and prayer, and move forward with faith, firmness, and courage, and, in the name of Jesus, keep at their work, as did the apostles. They must sound the note of warning to the world, teaching the transgressors of the law what sin is, and pointing them to Jesus Christ as its great and only remedy.  {LP 86.3}
[LP 87.1]       Chapter IX - Paul at Berea and Athens         At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few."  {LP 87.1}
[LP 87.2]          In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: "My people are                                                                              88  destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee."  {LP 87.2}
[LP 88.1]          The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God's law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.  {LP 88.1}
[LP 88.2]         The unbelieving Jews of Thessalonica, filled with jealousy and hatred of the apostles, and not content with having driven them from their labors among the Thessalonians, followed them to Berea, and again stirred up the excitable passions of the lower class to do them violence. The teachers of the truth were again driven from their field of labor. Persecution followed them from city to city. This hasty retreat from Berea deprived Paul of the opportunity he had anticipated of again visiting the brethren at Thessalonica.  {LP 88.2}
[LP 88.3]          Although the opposers of the doctrine of Christ could not hinder its actual advancement, they still succeeded in making the work of the apostles exceedingly hard. God, in his providence, permitted Satan to hinder Paul from returning to the Thessalonians. Yet the faithful apostle steadily pressed on through opposition, conflict, and persecution, to carry out the purpose of God                                                                              89  as revealed to him in the vision at Jerusalem: "I will send thee far hence unto the Gentiles."  {LP 88.3}
[LP 89.1]          From Berea Paul went to Athens. He was accompanied on his journey by some of the Bereans who had been newly brought into the faith, and who were desirous of learning more from him of the way of life. When the apostle arrived at Athens, he sent these men back with a message to Silas and Timothy to join him immediately in that city. Timothy had come to Berea previously to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of their holy faith.  {LP 89.1}
[LP 89.2]          The city of Athens was the metropolis of heathendom. Paul did not here meet with an ignorant, credulous populace, as at Lystra; but he encountered a people famous for their intelligence and education. Statues of their gods and the deified heroes of history and poetry met the eye in every direction; while magnificent architecture and paintings also represented the national glory and the popular worship of heathen deities.  {LP 89.2}
[LP 89.3]          The senses of the people were entranced by the beauty and glory of art. Sanctuaries and temples, involving untold expense, reared their lofty forms on every hand. Victories of arms, and deeds of celebrated men, were commemorated by sculptures, shrines, and tables. All these things made this renowned city like a vast gallery of art. And as Paul looked upon the beauty and grandeur surrounding him, and saw the city crowded with idols, his spirit was stirred with jealousy for God, whom he saw dishonored on every side.  {LP 89.3}
[LP 89.4]          His heart was drawn out in deep pity for the                                                                              90  citizens of that grand metropolis, who, notwithstanding their intellectual greatness, were given to idolatry. Paul was not deceived by the grandeur and beauty of that which his eyes rested upon, nor by the material wisdom and philosophy which encountered him in this great center of learning. He perceived that human art had done its best to deify vice and make falsehood attractive by glorifying the memory of those whose whole lives had been devoted to leading men to deny God.  {LP 89.4}
[LP 90.1]          The moral nature of the apostle was so alive to the attraction of heavenly things, that the joy and splendor of those riches that will never fade occupied his mind, and made valueless the earthly pomp and glory with which he was surrounded. As he saw the magnificence of the city, with its costly devices, he realized its seductive power over the minds of the lovers of art and science. His mind was deeply impressed with the importance of the work before him in Athens. His solitude in that great city where God was not worshiped was oppressive; and he longed for the sympathy and aid of his fellow-laborers. As far as human fellowship was concerned, he felt himself to be utterly isolated. In his Epistle to the Thessalonians he expresses his feelings in these words: "Left at Athens alone."  {LP 90.1}
[LP 90.2]          Paul's work was to bear the tidings of salvation to a people who had no intelligent understanding of God and his plans. He was not traveling for the purpose of sight-seeing, nor to gratify a morbid desire for new and strange scenes. His dejection of mind was caused by the apparently insurmountable obstacles which presented themselves against his reaching the minds of the people of Athens. Grieved at the idolatry everywhere visible about him, he felt a holy zeal for his Master's cause. He                                                                              91  sought out his Jewish brethren, and, in their synagogue at Athens, proclaimed the doctrine of Christ. But the principal work of Paul in that city was to deal with paganism.  {LP 90.2}
[LP 91.1]          The religion of the Athenians, of which they made great boast, was of no value, for it was destitute of the knowledge of the true God. It consisted, in great part, of art worship, and a round of dissipating amusement and festivities. It wanted the virtue of true goodness. Genuine religion gives men the victory over themselves; but a religion of mere intellect and taste is wanting in the qualities essential to raise its possessor above the evils of his nature, and to connect him with God. On the very stones of the altar in Athens this great want was expressed by the inscription, "To the Unknown God." Yes; though boasting of their wisdom, wealth, and skill in art and science, the learned Athenians could but acknowledge that the great Ruler of the universe was unknown to them.  {LP 91.1}
[LP 91.2]          The great men of the city seemed hungering for subjects of discussion, in which they would have opportunity to display their wisdom and oratory. While waiting for Silas and Timothy to meet him, Paul was not idle. "He disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." The great men of Athens were not long in finding out this singular teacher, who presented to the people doctrines so new and strange.  {LP 91.2}
[LP 91.3]          Some who prided themselves upon the extent of their intellectual culture entered into conversation with him. This soon drew a crowd of listeners about them. Some were prepared to ridicule the apostle as one far beneath them, socially and                                                                              92  intellectually, and said jeeringly among themselves, "What will this babbler say? Other some, He seemeth to be a setter forth of strange gods; because he preached unto them Jesus and the resurrection."  {LP 91.3}
[LP 92.1]          The Stoics and the Epicureans encountered him; but they, and all others who came in contact with him, soon saw that he had a store of knowledge even greater than their own. His intellectual power commanded the respect and attention of the more intellectual and learned; while his earnest, logical reasoning, and his power of oratory, held the promiscuous audience. Thus the apostle stood undaunted, meeting his opposers on their own ground, matching logic with logic, and philosophy with philosophy.  {LP 92.1}
[LP 92.2]          They reminded him of Socrates, a great philosopher, who was condemned to death because he was a setter forth of strange gods. Paul was counseled not to endanger his life in the same way. But the apostle's discourse riveted the attention of the people; and his unaffected wisdom commanded their respect and admiration. He was not silenced by the science or irony of the philosophers; and, after exchanging many words with him, and satisfying themselves that he was determined to accomplish his errand among them, and tell his story at all hazards, they decided to give him a fair opportunity to speak to the people.  {LP 92.2}
[LP 92.3]          They accordingly conducted him to Mars' Hill. This was the most sacred spot in all Athens, and its recollections and associations were such as to cause it to be regarded with superstitious awe and reverence, that with some amounted to dread. Here, the most solemn court of justice had long been held to determine upon criminal cases,                                                                              93  and to decide difficult religious questions. The judges sat in the open air, upon seats hewn out in the rock, on a platform which was ascended by a flight of stone steps from the valley below. At a little distance was a temple of the gods; and the sanctuaries, statues, and altars of the city were in full view.  {LP 92.3}
[LP 93.1]          Here, away from the noise and bustle of crowded thoroughfares, and the tumult of promiscuous discussion, the apostle could be heard without interruption; for the frivolous, thoughtless class of society did not care to follow him to this place of highest reverence. Around him here were gathered poets, artists, and philosophers,--the scholars and sages of Athens,--who thus addressed him: "May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears; we would know, therefore, what these things mean."  {LP 93.1}
[LP 93.2]          The apostle stood calm and self-possessed in that hour of solemn responsibility, relying upon the divine assurance, designed for such a time as this, "It shall be given you what ye ought to say." His heart was burdened with his important message, and the words that fell from his lips convinced his hearers that he was no idle babbler: "Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you." With all their intelligence and general knowledge, they were ignorant of the true God. The inscription upon their altar showed the strong cravings of the soul for greater light. They were reaching out for Infinity.                                                                              94   {LP 93.2}
[LP 94.1]          With earnest and fervid eloquence, the apostle continued: "God that made the world and all things therein, seeing that he is Lord of Heaven and earth, dwelleth not in temples made with hands; neither is worshiped with men's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us."  {LP 94.1}
[LP 94.2]          Thus, in the most impressive manner, with hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and ably exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. His words could not be controverted. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared to them that God could not be likened to forms of man's device. The works of art could not, in the faintest sense, represent the glory of the infinite God. He reminded them that their images had no breath nor life. They were controlled by human power; they could move only as the hands of men moved them; and those who worshiped them were in every way superior to that which they worshiped. Pointing to noble specimens of manhood about him, he declared, "Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device."  {LP 94.2}
[LP 94.3]          Man was created in the image of this infinite                                                                              95  God, blessed with intellectual power and a perfect and symmetrical body. The heavens are not large enough to contain God; how much less could those temples made with hands contain him. Paul, under the inspiration of his subject, soared above the comprehension of the idolatrous assembly, and sought to draw their minds beyond the limits of their false religion to correct views of the true Deity, whom they had styled the "Unknown God." This Being, whom he now declared unto them, was independent of man, needing nothing from human hands to add to his power and glory.  {LP 94.3}
[LP 95.1]          The people were carried away with admiration of Paul's eloquence. The Epicureans began to breathe more freely, believing that he was strengthening their position, that everything had its origin in blind chance; and that certain ruling principles controlled the universe. But his next sentence brought a cloud to their brows. He asserted the creative power of God, and the existence of his overruling providence. He declared unto them the true God, who is the living center of government.  {LP 95.1}
[LP 95.2]          This divine Ruler had, in the dark ages of the world, passed lightly over heathen idolatry; but now he had sent them the light of truth, through his Son; and he exacted from all men repentance unto salvation; not only from the poor and humble, but from the proud philosopher, and the princes of the earth. "Because He hath appointed a day, in the which he will judge the world in righteousness by that Man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."  {LP 95.2}
[LP 95.3]          As Paul thus spoke of the resurrection from the dead, his speech was interrupted. Some mocked;                                                                              96  others put his words aside, saying, "We will hear thee again of this matter." Thus closed the labors of the apostle at Athens; for the Athenians persistently clung to their idolatry, and turned away from the light of a true and reasonable religion. When a people are wholly satisfied with their own attainments, little more need be expected of them. Highly educated, and boasting of their learning and refinement, the Athenians were constantly becoming more corrupt, and having less desire for anything better than the vague mysteries of idolatry.  {LP 95.3}
[LP 96.1]          Many who listened to the words of Paul were convinced of the truths presented, but they would not humble themselves to acknowledge God, and to accept the plan of salvation. No eloquence of words, no force of argument, can convert the sinner. The Spirit and power of God can alone apply the truth to the heart of the impenitent. Of the Athenians it may be said, "The preaching of the cross is to them that perish foolishness, but to them that are saved it is the power of God."  {LP 96.1}
[LP 96.2]         In their pride of intellect and human wisdom may be found the reason why the gospel message met with so little success among that people. Our Saviour rejoiced that God had hid the things of eternal interest from the wise and prudent, and had revealed them unto babes in knowledge. All worldly wise men who come to Christ as poor, lost sinners, will become wise unto salvation; but those who come as distinguished men, extolling their own wisdom, will fail to receive the light and knowledge which he alone can give.  {LP 96.2}
[LP 96.3]          The labors of Paul in Athens were not wholly in vain. Dionysius, one of the most prominent                                                                              97  citizens, and some others, became converts to Christianity, and joined themselves to him. The words of the apostle, and the description of his attitude and surroundings, as traced by the pen of inspiration, were to be handed down through all coming generations, bearing witness of his unshaken confidence, his courage in loneliness and adversity, and the victory he gained for Christianity, even in the very heart of paganism.  {LP 96.3}
[LP 97.1]          Inspiration has given us this glance at the life of the Athenians, with all their knowledge, refinement, and art, yet sunken in vice, that it might be seen how God, through his servant, rebuked idolatry, and the sins of a proud, self-sufficient people. The words of Paul become a memorial of the occasion, and give a treasure of knowledge to the church. He was in a position where he might easily have spoken that which would irritate his proud listeners, and bring himself into difficulty. Had his oration been a direct attack upon their gods, and the great men of the city who were before him, he would have been in danger of meeting the fate of Socrates. But he carefully drew their minds away from heathen deities, by revealing to them the true God, whom they were endeavoring to worship, but who was to them unknown, as they themselves confessed by a public inscription.  {LP 97.1}
[LP 98.1]       Chapter X - Paul at Corinth         Paul did not wait at Athens for his brethren, Silas and Timothy, but leaving word for them to follow him, went at once to Corinth. Here he entered upon a different field of labor from that which he had left. Instead of the curious and  critical disciples of schools of philosophy, he came in contact with the busy, changing population of a great center of commerce. Greeks, Jews, and Romans, with travelers from every land, mingled in its crowded streets, eagerly intent on business and pleasure, and having little thought or care beyond the affairs of the present life.  {LP 98.1}
[LP 98.2]          Corinth was one of the leading cities, not only of Greece, but of the world. Situated upon a narrow neck of land between two seas, it commanded the trade of both the east and the west. Its position was almost impregnable. A vast citadel of rock, rising abruptly and perpendicularly from the plain to the height of two thousand feet above the level of the sea, was a strong natural defense to the city and its two sea-ports. Corinth was now more prosperous than Athens, which had once taken the lead. Both had  experienced severe vicissitudes; but the former had risen from her ruins, and was far in advance of her former prosperity, while the latter had not reached to her past magnificence. Athens was the acknowledged center of art and learning; Corinth, the seat of government and trade.  {LP 98.2}
[LP 98.3]          This large mercantile city was in direct communication with Rome, while Thessalonica, Ephesus,                                                                              99  Alexandria, and Antioch were all easy of access, either by land or water. An opportunity was thus presented for the spread of the gospel. Once established at Corinth, it would be readily communicated to all parts of the world.  {LP 98.3}
[LP 99.1]         Yet the apostle saw on every hand serious obstacles to the progress of his work. The city was almost wholly given up to idolatry. Venus was the favorite goddess; and a great number of dissolute women were employed in connection with the worship of this reigning deity, for the purpose of attracting the devotees of popular vice. The Corinthians had become conspicuous, even among the heathen, for their gross immorality.  {LP 99.1}
[LP 99.2]          There was now a much larger number of Jews in Corinth than at any previous time. This people had been generally favored by the ruling powers. and treated with much consideration. But for some time they had been growing arrogant and insubordinate, and after they had rejected and crucified Christ, the light of the world, they followed their own darkened understanding, manifested more openly their envy and hatred of the powers that governed them, and proudly boasted of a king of the Jews who was to come with great power, overthrow their enemies, and establish a magnificent kingdom. It was in view of this vague belief that they had rejected the Saviour. The same malignant spirit that actuated them in their persecution of the Son of God led them to rebel against the Roman government. They were continually creating seditions and insurrections, until they were finally driven from Rome because of their turbulent spirit. Many of them found refuge in Corinth.  {LP 99.2}
[LP 99.3]          Among the Jews who took up their residence here were many who were innocent of the wrongs that                                                                              100  prevailed among them as a people. Of this class were Aquila and Priscilla, who afterward became distinguished as believers in Christ. Paul, becoming acquainted with the character of these excellent persons, abode with them; and having in his youth learned their trade of making tents, which were much used in that warm climate, he worked at this business for his own support.  {LP 99.3}
[LP 100.1]          The Hebrews had been instructed of God, by his servant Moses, to train up their children to industrious habits. That people were thus led to look upon indolence as a great sin, and their children were all required to learn some trade by which, if necessary, they could gain a livelihood. Those who neglected to do this were regarded as departing from the instruction of the Lord. Labor was considered  elevating in its nature, and the children were taught to combine religion and business. In the time of Christ, the Jews, though wealthy, still followed their ancient custom.  {LP 100.1}
[LP 100.2]          Paul was highly educated, and was admired for his genius and eloquence. He was chosen by his countrymen as a member of the Sanhedrim, and was a Rabbi of distinguished ability; yet his education had not been considered complete, until he had served an apprenticeship at some useful trade. He rejoiced that he was able to support himself by manual labor, and frequently declared that his own hands had ministered to his necessities. While in a city of strangers, he would not be chargeable to any one. When his means had been expended to advance the cause of Christ, he resorted to his trade in order to gain a livelihood.  {LP 100.2}
[LP 100.3]          No man ever lived who was a more earnest, energetic, and self-sacrificing disciple of Christ than was Paul. He was one of the world's greatest                                                                              101  teachers. He crossed the seas, and traveled far and near, until a large portion of the world had learned from his lips the story of the cross of Christ. He possessed a burning desire to bring perishing men to a knowledge of the truth through a Saviour's love. His whole soul was engaged in the work of the ministry; but he seated himself to the labor of his humble trade that he might not be burdensome to the churches that were pressed with poverty. Although he had planted many churches, he  refused to be supported by them, fearing that his usefulness and success as a minister of Christ might be injured by suspicions that he was preaching the gospel for gain. He would remove from his enemies all occasion to misrepresent him, and thus to detract from the force of his message.  {LP 100.3}
[LP 101.1]          As a laborer in the gospel, Paul might have claimed support, instead of sustaining himself; but this right he was willing to forego. Although feeble in health, he labored during the day in serving the cause of Christ, and then toiled a large share of the night, and frequently all night, that he might make provision for his own and others' necessities. The apostle would also give an example to the Christian ministry, dignifying and honoring industry. While thus preaching and working, he presented the highest type of Christianity. He combined teaching with his labor; and while toiling with those of his trade, he instructed them concerning the way of salvation. In pursuing this course, he had access to many whom he could not otherwise have reached.  {LP 101.1}
[LP 101.2]          When ministers feel that they are suffering great hardships and privations in the cause of Christ, let them in imagination visit the workshop                                                                              102  of the apostle Paul, bearing in mind that while this chosen man of God is fashioning the canvas, he is working for bread which he has justly earned by his labors as an apostle of Christ. At the call of duty, he would meet the most violent opponents, and silence their proud boasting, and then he would resume his humble employment. His zeal and industry should be a rebuke to indolence or selfish ease in the minister of Christ. Any labor that will benefit humanity or advance the cause of God, should be regarded as honorable.  {LP 101.2}
[LP 102.1]          In preaching the gospel at Corinth, the apostle adopted a different course of action from that which had marked his labors at Athens. While in the latter place, he had adapted his style to the character of his audience; and much of his time had been devoted to the discussion of natural religion, matching logic with logic, and science with science. But when he reviewed the time and labor which he had there devoted to the  exposition of Christianity, and realized that his style of teaching had not been productive of much fruit, he decided upon a different plan of labor in the future. He determined to avoid elaborate arguments and discussions of theories as much as possible, and to urge upon sinners the doctrine of salvation through Christ. In his epistle to his Corinthian brethren, he afterward described his manner of laboring among them:--  {LP 102.1}
[LP 102.2]          "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with                                                                              103  enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."  {LP 102.2}
[LP 103.1]         Here the apostle has given the most successful manner of converting souls from ignorance and the darkness of error, to the light of truth. If ministers would follow more closely the example of Paul in this particular, they would see greater success attending their efforts. If all who minister in word and doctrine would make it their first business to be pure in heart and life, and to connect themselves closely with Heaven, their teaching would have greater power to convict souls.  {LP 103.1}
[LP 103.2]          When Christ was upon earth, the Jews all over the land were notified to watch his movements, for their religion was not safe where his influence was felt. He was continually followed by spies, who caught up every word and act which they could use against him. Paul had to meet the same spirit of opposition and blind prejudice. He preached first in the synagogue, reasoning from Moses and the prophets, showing what sins the Lord had most severely punished in olden times, and that murmuring and rebellion was the grievous crime that had brought God's displeasure upon the people of his choice.  {LP 103.2}
[LP 103.3]          He brought his hearers down through the types and shadows of the ceremonial law to Christ,--to his crucifixion, his priesthood, and the sanctuary of his ministry,--the great object that had cast its shadow backward into the Jewish age. He, as the Messiah, was the Antitype of all the sacrificial offerings. The apostle showed that according to the prophecies and the universal expectation of the Jews, the Messiah would be of the                                                                              104  lineage of Abraham and David. He then traced his descent from the great patriarch Abraham, through the royal psalmist. He proved from Scripture what were to have been the character and works of the promised Messiah, and also his reception and treatment on earth, as testified by the holy prophets. He then showed that these predictions also had been fulfilled in the life, ministry, and death of Jesus, and hence that he was indeed the world's Redeemer.  {LP 103.3}
[LP 104.1]          The most convincing proof was given that the gospel was but the development of the Hebrew faith. Christ was to come for the special benefit of the nation that was looking for his coming as the consummation and glory of the Jewish system. The apostle then endeavored to bring home to their consciences the fact that repentance for their rejection of Christ could alone save the nation from impending ruin. He rebuked their ignorance concerning the meaning of those Scriptures which it was their chief boast and glory that they fully understood. He exposed their worldliness, their love of station, titles, and display, and their inordinate selfishness.  {LP 104.1}
[LP 104.2]          But the Jews of Corinth closed their eyes to all the evidence so clearly presented by the apostle, and refused to listen to his appeals. The same spirit which had led them to reject Christ, filled them with wrath and fury against Paul. They would have put an end to his life, had not God guarded his servant, that he might do his work, and bear the gospel message to the Gentiles.  {LP 104.2}
[LP 104.3]          "And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles. And                                                                              105  he departed thence, and entered into a certain man's house, named Justus, one that worshiped God, whose house joined hard to the synagogue." Silas and Timothy had joined Paul, and together they now labored for the Gentiles.  {LP 104.3}
[LP 105.1]          Paul did not bind himself nor his converts to the ceremonies and customs of the Jews, with their varied forms, types, and sacrifices; for he recognized that the perfect and final offering had been made in the death of the Son of God. The age of clearer light and knowledge had now come. And although the early education of Paul had blinded his eyes to this light, and led him to bitterly oppose the work of God, yet the revelation of Christ to him while on his way to Damascus had changed the whole current of his life. His character and works had now become a remarkable illustration of those of his divine Lord. His teaching led the mind to a more active spiritual life, that carried the believer above mere ceremonies. "For 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."  {LP 105.1}
[LP 105.2]          The apostle did not labor to charm the ear with oratory, nor to engage the mind with philosophic discussions, which would leave the heart untouched. He preached the cross of Christ, not with labored eloquence of speech, but with the grace and power of God; and his words moved the people. "And Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were baptized."  {LP 105.2}
[LP 105.3]          The feelings of hatred with which many of the Jews had regarded the apostle were now intensified. The conversion and baptism of Crispus had the effect                                                                              106  to exasperate instead of to convince these stubborn opposers. They could not bring arguments to show that he was not preaching the truth, and for lack of such evidence, they resorted to deception and malignant attack.  {LP 105.3}
[LP 106.1]          They blasphemed the truth and the name of Jesus of Nazareth. No words were too bitter, no device too low, for them to use in their blind anger and opposition. They could not deny that Christ had worked miracles; but they declared that he had performed them through the power of Satan; and they now boldly affirmed that the wonderful works of Paul were accomplished through the same agency.  {LP 106.1}
[LP 106.2]          Those who preach unpopular truth in our day are often met by the professed Christian world with opposition similar to that which was brought against the apostle by the unbelieving Jews. Many who make the most exalted profession, and who should be light-bearers to the world, are the most bitter and unreasonable in opposing the work of the chosen servants of God. Not satisfied with choosing error and fables for themselves, they wrest the Scriptures from the true meaning in order to deceive others and hinder them from accepting the truth.  {LP 106.2}
[LP 106.3]          Though Paul had a measure of success, yet he became very weary of the sight of his eyes and the hearing of his ears in the corrupt city of Corinth, He doubted the wisdom of building up a church from the material he found there. He considered Corinth a very questionable field of labor, and determined to leave it. The depravity which he witnessed among the Gentiles, and the contempt and insult which he received from the Jews, caused him great anguish of spirit.                                                                              107   {LP 106.3}
[LP 107.1]          As he was contemplating leaving the city for a more promising field, and feeling very anxious to understand his duty in the case, the Lord appeared to him in a vision of the night, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city." Paul understood this to be a command to remain in Corinth, and a guarantee that the Lord would give increase to the seed sown. Strengthened and encouraged, he continued to labor there with great zeal and perseverance for one year and six months. A large church was enrolled under the banner of Jesus Christ. Some came from among the most dissipated of the Gentiles; and many of this class were true converts, and became monuments of God's mercy and the efficacy of the blood of Christ to cleanse from sin.  {LP 107.1}
[LP 107.2]          The increased success of Paul in presenting Christ to the people, roused the unbelieving Jews to more determined opposition. They arose in a body with great tumult, and brought him before the judgment-seat of Gallio, who was then deputy of Achaia. They expected, as on former occasions of a similar character, to have the authorities on their side; and with loud and angry voices they preferred their complaints against the apostle, saying, "This fellow persuadeth men to worship God contrary to the law."  {LP 107.2}
[LP 107.3]          The proconsul, disgusted with the bigotry and self-righteousness of the accusing Jews, refused to take notice of the charge. As Paul prepared to speak in self-defense, Gallio informed him that it was not necessary. Then, turning to the angry accusers, he said, "If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I                                                                              108  should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat."  {LP 107.3}
[LP 108.1]         The decided course of Gallio opened the eyes of the clamorous crowd who had been abetting the Jews.  For the first time during Paul's labors in Europe, the mob turned on the side of the minister of truth; and, under the very eye of the proconsul, and without interference from him, the people violently beset the most prominent accusers of the apostle. "Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things."  {LP 108.1}
[LP 108.2]          Gallio was a man of integrity, and would not become the dupe of the jealous and intriguing Jews. Unlike Pilate, he refused to do injustice to one whom he knew to be an innocent man.  The Jewish religion was under the protection of the Roman power; and the accusers of Paul thought that if they could fasten upon him the charge of violating the laws of their religion, he would probably be given into their hands for such punishment as they saw fit to inflict. They hoped thus to compass his death.  {LP 108.2}
[LP 108.3]          Both Greeks and Jews had waited eagerly for the decision of Gallio; and his immediate dismissal of the case, as one that had no bearing upon the public interest, was the signal for the Jews to retire, baffled and enraged, and for the mob to assail the ruler of the synagogue. Even the ignorant rabble could but perceive the unjust and vindictive spirit which the Jews displayed in their attack upon Paul. Thus Christianity obtained a signal victory. If the apostle had been driven from Corinth                                                                              109  at this time because of the malice of the Jews, the whole community of converts to the faith of Christ would have been placed in great danger. The Jews would have endeavored to follow up the advantage gained, as was their custom, even to the extermination of Christianity in that region.  {LP 108.3}
[LP 109.1]          It is recorded that Paul labored a year and six months in Corinth. His efforts, however, were not exclusively confined to that city, but he availed himself of the easy communication by land and water with adjacent cities, and labored among them both by letter and personal effort. He made Corinth his headquarters, and his long tarry and successful ministry there gave him influence abroad as well as at home. Several churches were thus raised up under the efforts of the apostle and his co-laborers. The absence of Paul from the churches of his care was partially supplied by communications weighty and powerful, which were received generally as the word of God to them through his obedient servant. These epistles were read in the churches.                                                    -    {LP 109.1}
[LP 109.2]       Chapter XI - Epistles to the Thessalonians         While Paul was still at Corinth, laboring in word and doctrine, and also in the work-shop, Silas and Timothy came from Macedonia. The pleasure of meeting these two faithful co-laborers gave him fresh zeal and courage to withstand the continually increasing opposition, which had greatly                                                                              110  hindered his labors. The apostle himself acknowledged that he was in Corinth "in weakness, and in fear, and in much trembling;" but God, "who comforteth those that are cast down," comforted him by the arrival of his friends. God designs that fellow-laborers in the gospel shall have their hearts knit closely together in the bonds of Christian love, so that their presence shall greatly cheer and encourage one another.  {LP 109.2}
[LP 110.1]          Paul had sent Timothy to revisit the places of his former labors, and to confirm and establish the church at Thessalonica. Timothy's report was encouraging, and refreshed the spirit of Paul. He was thus prompted to write to these beloved brethren. His first and second epistles to the church are given us. His heart was drawn out in love to those who had embraced the doctrine of Christ, which subjected them to reproach and persecution heretofore unknown to them.  {LP 110.1}
[LP 110.2]          There was still another reason for Paul's communication to these brethren. Some who were newly brought into the faith had fallen into errors in regard to those who had died since their conversion. They had hoped that all would witness the second coming of Christ; but they were in great sorrow as one after another of the believers fell under the power of death, making it impossible for them to behold that desirable event,--the coming of Christ in the clouds of heaven.  {LP 110.2}
[LP 110.3]          Some, who had fallen into the error that Christ was to come in their day, imbibed the fanatical idea that it was praiseworthy to show their faith by giving up all business, and resigning themselves to idle waiting for the great event which they thought was near.  Others despised the gift of prophecy, exalting all other gifts above that.                                                                              111   {LP 110.3}
[LP 111.1]          Paul wrote to the church at Thessalonica, greeting them, and invoking in their behalf the blessing of God and the Lord Jesus Christ. He reminded them of his own labors among them, and their acceptance of the word, turning away from idols "to serve the living and true God, and to wait for his Son from Heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come."  {LP 111.1}
[LP 111.2]          He further referred to his work and that of his fellow-laborers among them, reminding them of the boldness with which they had preached the gospel unto them, in the midst of opposition, abuse, and discouragement, "not as pleasing men, but God, which trieth our hearts."  {LP 111.2}
[LP 111.3]         Paul then endeavored to inform his Thessalonian brethren concerning the true state of the dead. He speaks of them as asleep,--in a state of unconsciousness: "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. . . . . For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words."  {LP 111.3}
[LP 111.4]          The friends of the righteous dead should not sorrow as those who lose their loved ones and have no hope in Jesus Christ, and who are not cheered by the immortal future beyond the resurrection of the just. Paul addressed the Thessalonians as                                                                              112  those who had turned from the practices of heathen idolatry to the service of Christ. Vague heathen ideas concerning the state of the dead were more or less mingled with the new faith. But those who clearly saw the truth of the resurrection from the dead, in the doctrine preached by Paul, were greatly comforted. The cheering hope which they thus received, that the righteous dead would rise from their graves to a holy, happy immortal life, was in marked contrast with their former pagan ideas of death. For they had believed that there was no future life, no happy meeting with those whom they had loved and lost on earth.  {LP 111.4}
[LP 112.1]          The Thessalonians had eagerly grasped the idea that Christ was coming to change the faithful who were alive, and take them to himself. They had carefully guarded the lives of their friends, lest they should die, and lose the blessing which they anticipated at the coming of their Lord. But, one after another, death had laid their loved ones low; and they had buried them from their sight with fear and trembling. All their ancestors had thus been buried, and with anguish the Thessalonians looked upon the faces of their dead for the last time, never expecting to meet them again in a future life.  {LP 112.1}
[LP 112.2]          The reception of Paul's epistle was to them a great event. Written communications passing between friends were of very rare occurrence in those times. There was great joy in the church as the epistle was opened and read. What consolation was afforded them by those words which revealed the true state of the dead. Paul therein showed them that those who should be alive when Christ should come would not go to meet their Lord in advance of those who should be asleep in Jesus.                                                                              113  For the voice of the archangel and the trump of God should reach the sleeping ones, and the dead in Christ should rise first, before the touch of immortality should be given to the living. "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words."  {LP 112.2}
[LP 113.1]          The hope and joy which this assurance gave to the young church at Thessalonica can scarcely be understood by us. That letter, coming from their father in the gospel, was believed and cherished by them, and their hearts went out in love to him who had brought them the precious light of truth. He had told them these things before; but at that time their minds were grasping doctrines new and surpassingly strange to them, and it is not surprising that the force of some points had not been vividly impressed upon their minds. But they were hungering for truth, and Paul's epistle gave to their souls new hope and strength, a firmer faith in, and a deeper affection for, the Redeemer who had brought life and immortality to light through his death.  {LP 113.1}
[LP 113.2]          The darkness that had enshrouded the sepulcher of the dead was dispelled; for they now knew that their believing friends would be resurrected from the grave, and enjoy immortal life in the kingdom of God. A new splendor now crowned the Christian faith, and they saw a new glory in the life, sufferings, death, and resurrection of Christ.  {LP 113.2}
[LP 113.3]          Paul wrote, "Even so, them also which sleep in Jesus will God bring with him." Many interpret this passage to mean that the sleeping ones are brought with Christ from Heaven; but Paul designed to be understood that in like manner as                                                                              114  Christ was raised from the dead, so will God bring up the sleeping saints with him from their graves, and take them with him to Heaven. Precious consolation! glorious hope! not only to the church of Thessalonica, but to all true Christians who live upon the earth.  {LP 113.3}
[LP 114.1]          Paul had previously so fully canvassed the subject of the signs of the times, showing what events would transpire prior to the revelation of the Son of man in the clouds of heaven, that he did not consider it necessary to enter largely upon those particulars again on this occasion. He, however, pointedly referred to his former teachings on that subject: "But of the times and the seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them."  {LP 114.1}
[LP 114.2]          The careless and unbelieving close their eyes to the evidence which Christ has given to warn men of his coming. They seek to quiet all apprehension, while, at the same time, the signs of the end are rapidly fulfilling, and the world is hastening to the period of the revelation of the Son of man in the clouds of heaven. But those who receive the light of truth as it shines upon their pathway, are not in darkness that this great event should come upon them unawares. Paul teaches that it would be sinful to be indifferent to the signs which should precede the second coming of Christ. Those who should be guilty of this neglect, he calls children of the night and of darkness. He encourages the vigilant and watchful with these words: "But ye, brethren,                                                                              115  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."  {LP 114.2}
[LP 115.1]          The teachings of the apostle upon this point are especially important to the church in our time. Above all others, those who are living so near to the great consummation, should be sober and watchful. The watchful Christian is a working Christian, seeking zealously to purify his life, and to do all in his power for the cause of God. As his love for his Redeemer increases, so also does his love for his fellow-creatures increase. He has severe trials, as did his Master; and, like him, he is to some extent a man of sorrows, mourning because of the abominations done in the land. But this grief does not sour his temper, nor destroy his peace of mind. His afflictions, if well borne, refine and purify his nature. He is thus brought into closer fellowship with Christ; and inasmuch as he, through fierce opposition, is a partaker of the sufferings of Christ, he will also be a partaker of his consolation, and finally a sharer of his glory.  {LP 115.1}
[LP 115.2]          Paul continued his admonition to the church: "We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves."  {LP 115.2}
[LP 115.3]          The Thessalonians were greatly annoyed by persons coming among them with fanatical ideas and doctrines. The church had been properly organized, and officers had been appointed to act                                                                              116  as ministers and deacons. But some would not be subordinate to those who held authoritative positions in the church. Ardent, self-willed persons claimed not only the right of private judgment, but to be heard publicly in urging their views upon the church. Paul, therefore, earnestly called the attention of his brethren to the respect and deference due those who had authority in the church, and who had been intrusted with the responsibilities connected with it.  {LP 115.3}
[LP 116.1]          He cautions the Thessalonians not to despise the gift of prophecy, and enjoins a careful discrimination in distinguishing the false manifestation from the true: "Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good." He prays that God will sanctify them wholly, that their "whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ;" and in closing, adds the assurance, "Faithful is He that calleth you, who also will do it."  {LP 116.1}
[LP 116.2]          In this First Epistle to the Thessalonians, Paul's teachings concerning the second coming of Christ were in perfect harmony with his former instructions to the church. Yet his words were misapprehended by some of the Thessalonian brethren. They understood him to express the hope that he himself would live to witness the Saviour's advent. This belief served to increase their enthusiasm and excitement. Those who had previously neglected their cares and duties, now considered themselves sustained by the apostle; hence they became more persistent than before in urging their erroneous views.  {LP 116.2}
[LP 116.3]          In his second letter to this church, Paul seeks to correct their misapprehensions, and to set before                                                                              117  them his true position. He expresses his confidence in their Christian integrity, and his gratitude to God that their faith was not waning, and that love abounded toward one another, and for the cause of their divine Master. He also states that he presents them to other churches as furnishing a sample of the patient and persevering faith which bravely withstands the persecution and tribulation brought upon them by the opposition of the enemies of God. He carries them forward to hope for rest from all their cares and perplexities, when the Lord Jesus shall be revealed, "in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ."  {LP 116.3}
[LP 117.1]          He then showed that great events were to transpire in the future, as foretold in prophecy, before Christ should come. Said the apostle: "Be not soon shaken in mind, nor be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed." The papal power, so clearly described by the prophet Daniel, was yet to rise, and wage war against God's people, and trample upon his law. Until this power should have performed its deadly and blasphemous work, it would be vain for the church to look for the coming of their Lord.  {LP 117.1}
[LP 117.2]          Thus Paul put to naught the arguments of those who represented him as teaching that the day of Christ was at hand. He charged his brethren not to neglect their duties and resign themselves to idle waiting. After their glowing anticipations of immediate deliverance, the round                                                                              118  of daily life and the opposition which they must expect to meet, would appear doubly forbidding. He therefore exhorted them to steadfastness in the faith. Their work had been appointed them of God; by their faithful adherence to the truth they were to communicate to others the light which they had received. He bade them not to become weary in well-doing, and pointed them to his own example of diligence in temporal matters while laboring with untiring zeal in the cause of Christ. He reproved those who had given themselves up to sloth and aimless excitement, and directed that "with quietness they work, and eat their own bread." He also enjoined upon the church to separate from their  fellowship any who should persist in disregarding his instructions. "Yet," he added, "count him not as an enemy, but admonish him as a brother." He concluded this epistle also with a prayer, that amid life's toils and trials the peace of God and the grace of the Lord Jesus Christ might be their consolation and support.                                                    -    {LP 117.2}
[LP 118.1]       Chapter XII - Apollos at Corinth         After leaving Corinth, Paul's next scene of labor was at Ephesus. He was on his way to Jerusalem to celebrate the approaching festival; and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and produced so favorable an impression that he was entreated                                                                              119  to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying; but he promised to labor with them on his return. He had been accompanied to Ephesus by Aquila and Priscilla, and he now left them to carry forward the good work which he had begun.  {LP 118.1}
[LP 119.1]          It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian culture, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a thorough student of the prophecies, and an able expounder of the Scriptures, publicly proclaiming his faith in Christ, as far as he himself had received the light.  {LP 119.1}
[LP 119.2]          Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of the work of his Spirit, the Comforter which he sent down to remain with his people during his absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making.  {LP 119.2}
[LP 119.3]          Apollos, having become better acquainted with the doctrine of Christ, now felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher in full harmony with the church of Christ. He accordingly went to                                                                              120  Corinth, and labored with the very Jews who had rejected the truth as preached to them by Paul. He reasoned with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact that Apollos supported the mission of Paul gave character to the past labors of the great apostle among them.  {LP 119.3}
[LP 120.1]          His success in preaching the gospel led some of the church to exalt his labors above those of Paul, while he himself was working in harmony with Paul for the advancement of the cause. This rival spirit threatened to greatly hinder the progress of truth. Paul had purposely presented the gospel to the Corinthians in its veriest simplicity. Disappointed with the result of his labors at Athens, where he had brought his learning and eloquence to bear upon his hearers, he determined to pursue an entirely different course at Corinth. He presented there the plain, simple truth, unadorned with worldly wisdom, and studiously dwelt upon Christ, and his mission to the world. The eloquent discourses of Apollos, and his manifest learning, were contrasted by his hearers with the purposely simple and unadorned preaching of Paul.  {LP 120.1}
[LP 120.2]         Many declared themselves to be under the leadership of Apollos, while others preferred the labors of Paul. Satan came in to take advantage of these imaginary differences in the Corinthian church, tempting them to hold these Christian ministers in contrast. Some claimed Apollos as their leader, some Paul, and some Peter. Thus Paul, in his efforts to establish Christianity, met with conflicts and trials in the church as well as outside of it.                                                                              121   {LP 120.2}
[LP 121.1]          Factions also were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision. They still maintained that the original Israel were the exalted and privileged children of Abraham, and were entitled to all the promises made to him. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in removing the odium which attached to Christianity, and would gather in large numbers of the Jews.  {LP 121.1}
[LP 121.2]          They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in receiving the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God's acknowledged servants.  {LP 121.2}
[LP 121.3]          They refused to admit that the work of Christ embraced the whole world. They claimed that he was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ.  {LP 121.3}
[LP 121.4]          After the decision of the council at Jerusalem concerning this question, many were still of this opinion, but did not then push their opposition any farther. The council had, on that occasion, decided that the converts from the Jewish church might observe the ordinances of the Mosaic law if they chose, while those ordinances should not be made obligatory upon converts from the Gentiles. The opposing class now took advantage of this, to urge a distinction between the observers of the ceremonial law and those who did not                                                                              122  observe it, holding that the latter were farther from God than the former.  {LP 121.4}
[LP 122.1]          Paul's indignation was stirred. His voice was raised in stern rebuke: "If ye be circumcised, Christ shall profit you nothing." The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and he had to meet them in every church which he founded or visited; in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ, and him crucified; circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Holding that the end would justify the means, they circulated false charges against the apostle, and endeavored to bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labors.  {LP 122.1}
[LP 122.2]          These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labor. In his Epistle to the Corinthians, he thus addresses them on the latter subject:--  {LP 122.2}
[LP 122.3]          "Now 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. For it hath been declared unto me of you, my brethren, by them                                                                              123  which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?"  {LP 122.3}
[LP 123.1]          He also explains the reason of his manner of labor among them: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?"  {LP 123.1}
[LP 123.2]          He thus shows them that he could not, when with them, address them as those who had an experience in spiritual life and the mystery of godliness. However wise they might have been in the worldly knowledge, they were but babes in the knowledge of Christ; and it was his work to instruct them in the rudiments, the very alphabet, of Christian faith and doctrine. It was his part to sow the seed, which another must water. It was the business of those who followed him, to carry forward the work from the point where he had left it, and to give spiritual light and knowledge in due season, as the church were able to bear.  {LP 123.2}
[LP 123.3]          When he came to them, they had no experimental knowledge of the way of salvation, and he was obliged to present the truth in its simplest form. Their carnal minds could not discern the sacred revealings of God; they were strangers to the manifestations of the divine power. Paul had spoken to them as those who were ignorant of the operations of that power upon the heart. They were                                                                              124  carnal-minded, and the apostle was aware that they could not comprehend the mysteries of salvation; for spiritual things must be spiritually discerned. He knew that many of his hearers were proud believers in human theories, and reasoners of false systems of theology, groping with blind eyes in the book of nature for a contradiction of the spiritual and immortal life revealed in the Book of God.  {LP 123.3}
[LP 124.1]          He knew that criticism would set about converting the Christian interpretation of the revealed word, and skepticism would treat the gospel of Christ with scoffing and derision. It behooved him to introduce most carefully the great truths he wished to teach them. True Christianity is a religion of progress. It is ever giving light and blessing, and has in reserve still greater light and blessing to bestow to those who receive its truths. The illuminating influence of the gospel of Christ, and the sanctifying grace of God, can alone transform the carnal mind to be in harmony with spiritual things.  {LP 124.1}
[LP 124.2]          Paul did not venture to directly rebuke the licentious, and to show them how heinous was their sin in the sight of a holy God. His work was, as a wise instructor, to set before them the true object of life, impressing upon their minds the lessons of the divine Teacher, which were designed to bring them up from worldliness and sin to purity and immortal life. The spiritual senses must be matured by continual advancement in the knowledge of heavenly things. Thus the mind would learn to delight in them; and every precept of the word of God would shine forth as a priceless gem.  {LP 124.2}
[LP 124.3]         The apostle had dwelt especially upon practical godliness, and the character of that holiness which must be gained in order to make sure of the kingdom                                                                              125  of Heaven. He wished the light of the gospel of Christ to pierce the darkness of their minds, that they might discern how offensive their immoral practices were in the sight of God. Therefore the burden of Paul's preaching among them had been Christ, and him crucified. He wished them to understand that the theme for their most earnest study, and greatest joy, should be the grand truth of salvation through repentance toward God, and faith in our Lord Jesus Christ.  {LP 124.3}
[LP 125.1]          The philosopher turns aside from the light of salvation, because it puts his proud theories to shame. The worldling refuses to receive it, because it would separate him from his earthly idols, and draw him to a holier life, for which he has no inclination. Paul saw that the character of Christ must be understood, before men could love him, and view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated.  {LP 125.1}
[LP 125.2]          The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find nothing there congenial to them, in their sinful condition. The propensities which reign in the natural heart must be subdued by the grace of Christ, before fallen man can be elevated to harmonize with Heaven, and enjoy the society of the pure and holy angels. When man dies to sin, and is quickened to new life in Christ Jesus, divine love fills his heart; his understanding is sanctified;                                                                              126  he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for he has the Light of life with him continually.  {LP 125.2}
[LP 126.1]          Paul sought to impress upon his Corinthian brethren the fact that he himself, and the ministers associated with him, were only men, commissioned of God to teach the truth; that they were individually engaged in the same work, which was given them by their Heavenly Father; and that they were all dependent upon him for the success which attended their labors. "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase."  {LP 126.1}
[LP 126.2]         The consciousness of being God's servant should inspire the minister with energy and diligence perseveringly to discharge his duty, with an eye single to the glory of his Master. God has given to each of his messengers his distinctive work; and while there is a diversity of gifts, all are to blend harmoniously in carrying forward the great work of salvation. They are only instruments of divine grace and power.  {LP 126.2}
[LP 126.3]          Paul says: "So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labor. For we are laborers together with God; ye are God's husbandry, ye are God's building." The teacher of Christ's truth must be near the cross himself, in order to bring sinners to it. His work should be to preach Christ, and studiously to avoid calling                                                                              127  attention to himself, and thus encumbering the sacred truth, lest he hinder its saving power.  {LP 126.3}
[LP 127.1]          There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers, than their attachment to some favorite minister, and their unwillingness to accept the labors of some other teacher, and to be profited by them. The Lord sends help to his church as they need, not as they choose; for short-sighted mortals cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each possessing some qualifications in which the others were deficient.  {LP 127.1}
[LP 127.2]          The church should gratefully accept these servants of Christ, even as they would accept the Master himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favorites among the people; it is the truths they bring which are to be accepted and appreciated in the meekness of humility.  {LP 127.2}
[LP 127.3]          In the apostles' day, one party claimed to believe in Christ, yet refused to give due respect to his ambassadors. They claimed to follow no human teacher, but to be taught directly from Christ, without the aid of ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Another party claimed Paul as their leader, and drew comparisons between him and Peter, which were unfavorable to the latter. Another declared that Apollos far exceeded                                                                              128  Paul in address, and power of oratory. Another claimed Peter as their leader, affirming that he had been most intimate with Christ when he was upon the earth, while Paul had been a persecutor of the believers. There was danger that this party spirit would ruin the Christian church.  {LP 127.3}
[LP 128.1]          Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church; he took no advantage of the preference shown himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to visit Corinth, he declined, and did not again labor there until long after, when the church had reached a better spiritual state.                                                    -    {LP 128.1}
[LP 128.2]       Chapter XIII - Paul at Ephesus         While Apollos was preaching at Corinth, Paul fulfilled his promise to return to Ephesus. He had made a brief visit to Jerusalem, and had spent some time at Antioch, the scene of his early labors. Thence he had traveled through Asia Minor, visiting the churches which he had himself established, and strengthening the faith of the disciples.  {LP 128.2}
[LP 128.3]          The city of Ephesus was the capital of the province of Asia, ［AS USED IN THE NEW TESTAMENT, THE WORD ASIA DOES NOT APPLY TO THE CONTINENT OF ASIA, BUT TO A ROMAN PROVINCE WHICH EMBRACED THE WESTERN PART OF ASIA MINOR, AND OF WHICH EPHESUS WAS THE CAPITAL.］ and the great commercial center of Asia Minor. Its harbor was crowded with shipping                                                                              129  from all parts of the known world, and its streets thronged with the people of every country. It therefore presented, like Corinth, a favorable missionary field.  {LP 128.3}
[LP 129.1]         The Jews, now widely dispersed in all civilized lands, were generally expecting the speedy advent of the Messiah. In their visits to Jerusalem at the annual feasts, many had gone out to the banks of the Jordan to listen to the preaching of John the Baptist. From him they had heard the proclamation of Christ as the Promised One, and on their return home they had carried the tidings to all parts of the world. Thus had Providence prepared the way for the apostle's labors.  {LP 129.1}
[LP 129.2]          On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained an imperfect knowledge of the life and mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith they were seeking to spread the light which they had received.  {LP 129.2}
[LP 129.3]          These disciples were ignorant of the mission of the Holy Spirit, that Jesus promised to his believing people, to be the life and power of the church. When asked by Paul if they had received the Holy Ghost, they answered, "We have not so much as heard whether there be any Holy Ghost." Paul inquired, "Unto what then were ye baptized?" and they said, "Unto John's baptism." The apostle then proceeded to set before them the great truths which are the foundation of the Christian's hope.  {LP 129.3}
[LP 129.4]          He told them of the life of Christ on earth, and of his cruel and shameful death. He told them how the Lord of life had broken the                                                                              130  barriers of the tomb, and risen triumphant over death. He repeated the Saviour's commission to his disciples: "All power is given unto me in Heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." He told them also of Christ's promise to send the Comforter, through whose power mighty signs and wonders would be wrought, and described the glorious fulfillment of that promise on the day of Pentecost.  {LP 129.4}
[LP 130.1]          With deep interest, and grateful, wondering joy, the disciples listened to the words of Paul. By faith they grasped the atoning sacrifice of Christ, and acknowledged him as their Redeemer. They were then baptized "in the name of Jesus;" and as Paul laid his hands upon them, they received also the baptism of the Holy Spirit, by which they were enabled to speak the languages of other nations and to prophesy. Thus these men were qualified to act as missionaries in the important field of Ephesus and its vicinity, and also from this center to spread the gospel of Christ in Asia Minor.  {LP 130.1}
[LP 130.2]         It was by cherishing a humble and teachable spirit that these brethren gained their precious experience. Their example presents a lesson of great value to Christians of every age. There are many who make but little progress in the divine life, because they are too self-sufficient to occupy the position of learners. They are content to remain in ignorance of God's word; they do not wish to change their faith or their practice, and hence make no effort to obtain greater light.  {LP 130.2}
[LP 130.3]          If the followers of Christ were but earnest seekers after divine wisdom, they would be led                                                                              131  into rich fields of truth, as yet wholly unknown to them. Whoever will give himself to God as fully as did Moses, will be guided by the divine hand as verily as was the great leader of Israel. He may be lowly and apparently ungifted; yet if with a loving, trusting heart he obeys every intimation of God's will, his powers will be purified, ennobled, energized; his capabilities increased. As he treasures the lessons of divine wisdom, a sacred commission is intrusted to him; he is enabled to make his life an honor to God and a blessing to the world. "The entrance of Thy words giveth light; it giveth understanding unto the simple."  {LP 130.3}
[LP 131.1]          A mere intellectual knowledge of religious truth is not enough. There are today many as ignorant as those men of Ephesus of the Holy Spirit's work upon the heart. Yet no truth is more clearly taught in the word of God. Prophets and apostles have dwelt upon this theme. Christ himself calls our attention to the growth of the vegetable world to illustrate the agency of his Spirit in sustaining religious life.  {LP 131.1}
[LP 131.2]         The juices of the vine, ascending from the root, are diffused to the branches sustaining growth, and producing blossoms and fruit. So the life-giving power of the Holy Spirit, proceeding from Christ, and imparted to every disciple, pervades the soul, renews the motives and affections, and even the most secret thoughts, and brings forth the precious fruit of holy deeds. The life attests the union with the true and living Vine.  {LP 131.2}
[LP 131.3]         The Author of this spiritual life is unseen, and the precise method by which it is imparted and sustained is beyond the power of human philosophy to explain. It is the mystery of godliness.                                                                              132  Yet the operations of the Spirit are always in harmony with the written word. As in the natural, so in the spiritual world. Human life is preserved, moment by moment, by divine power; yet it is not sustained by a direct miracle, but through the use of blessings placed within our reach. So the life of the Christian is sustained by the use of those means which Providence has supplied. He must eat of the bread of life, and drink of the waters of salvation. He must watch, he must pray, he must work, in all things giving heed to the instructions of the word of God, if he would "grow up to the full measure of the stature of a man in Christ Jesus."  {LP 131.3}
[LP 132.1]          There is still another lesson for us in the experience of those Jewish converts. When they received baptism at the hand of John, they were holding serious errors. But with clearer light they gladly accepted Christ as their Redeemer; and with this advance step came a change in their obligations. As they received a purer faith, there was a corresponding change in their life and character. In token of this change, and as an acknowledgment of their faith in Christ, they were rebaptized, in the name of Jesus.  {LP 132.1}
[LP 132.2]          Many a sincere follower of Christ has had a similar experience. A clearer understanding of God's will, places man in a new relation to him. New duties are revealed. Much which before appeared innocent, or even praiseworthy, is now seen to be sinful. The apostle Paul states that though he had, as he supposed, rendered obedience to the law of God, yet when the commandment was urged upon his conscience by the Holy Spirit, "sin revived, and I died." He saw                                                                              133  himself a sinner, and conscience concurred with the sentence of the law.  {LP 132.2}
[LP 133.1]          There are many at the present day who have unwittingly violated one of the precepts of God's law. When the understanding is enlightened, and the claims of the fourth commandment are urged upon the conscience, they see themselves sinners in the sight of God. "Sin is the transgression of the law," and "he that shall offend in one point is guilty of all."  {LP 133.1}
[LP 133.2]          The honest seeker after truth will not plead ignorance of the law as an excuse for transgression. Light was within his reach. God's word is plain, and Christ has bidden him search the Scriptures. He reveres God's law as holy, just, and good, and he repents of his transgression. By faith he pleads the atoning blood of Christ, and grasps the promise of pardon. His former baptism does not satisfy him now. He has seen himself a sinner, condemned by the law of God. He has experienced anew a death to sin, and he desires again to be buried with Christ by baptism, that he may rise to walk in newness of life. Such a course is in harmony with the example of Paul in baptizing the Jewish converts. That incident was recorded by the Holy Spirit as an instructive lesson for the church.  {LP 133.2}
[LP 133.3]          As was his custom, Paul had begun his work at Ephesus by teaching in the synagogue of the Jews. He continued to labor there for three months, "disputing and persuading the things concerning the kingdom of God." He at first met with a favorable reception; but as in other fields of labor, he was soon violently opposed by the unbelieving Jews. As they persisted in their rejection of the gospel, the apostle ceased preaching in the synagogue.                                                                              134   {LP 133.3}
[LP 134.1]          The Spirit of God had wrought with and through Paul in his labors for his countrymen. Sufficient evidence had been presented to convince all who honestly desired to know the truth. But many permitted themselves to be controlled by prejudice and unbelief, and refused to yield to the most conclusive evidence. Fearing that the faith of the believers would be endangered by continued association with these opposers of the truth, Paul separated the disciples as a distinct body, and himself continued his public instructions in the school of one Tyrannus, a teacher of some note.  {LP 134.1}
[LP 134.2]          Paul saw that "a great door and effectual" was open before him, though there were "many adversaries." Ephesus was not only the most magnificent, but the most corrupt, of the cities of Asia. Superstition and sensual pleasure held sway over her teeming population. Under the shadow of her idol temples, criminals of every grade found shelter, and the most degrading vices flourished.  {LP 134.2}
[LP 134.3]          The city was famed for the worship of the goddess Diana and the practice of magic. Here was the great temple of Diana, which was regarded by the ancients as one of the wonders of the world. Its vast extent and surpassing magnificence made it the pride, not only of the city, but of the nation. Kings and princes had enriched it by their donations. The Ephesians vied with one another in adding to its splendor, and it was made the treasure-house for a large share of the wealth of Western Asia.  {LP 134.3}
[LP 134.4]          The idol enshrined in this sumptuous edifice was a rude, uncouth image, declared by tradition to have fallen from the sky. Upon it were                                                                              135  inscribed mystic characters and symbols, which were believed 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 symbols.  {LP 134.4}
[LP 135.1]          As Paul was brought in direct contact with the idolatrous inhabitants of Ephesus, the power of God was strikingly displayed through him. The apostles were not always able to work miracles at will. The Lord granted his servants this special power as the progress of his cause or the honor of his name required. Like Moses and Aaron at the court of Pharaoh, the apostle had now to maintain the truth against the lying wonders of the magicians; hence the miracles he wrought were of a different character from those which he had heretofore performed. As the hem of Christ's garment had communicated healing power to her who sought relief by the touch of faith, so on this occasion, garments were made the means of cure to all that believed; "diseases departed from them, and evil spirits went out of them." Yet these miracles gave no encouragement to blind superstition. When Jesus felt the touch of the suffering woman, he exclaimed, "Virtue is gone out of me." So the scripture declares that the Lord wrought miracles by the hand of Paul, and that the name of the Lord Jesus was magnified, and not the name of Paul.  {LP 135.1}
[LP 135.2]          The manifestations of supernatural power which accompanied the apostle's work, were                                                                              136  calculated to make a deep impression upon a people given to sorcery, and priding themselves upon their intercourse with invisible beings. The miracles of Paul were far more potent than had ever before been witnessed in Ephesus, and were of such a character that they could not be imitated by the skill of the juggler or the enchantments of the sorcerer. Thus the Lord exalted his servant, even in the estimation of the idolaters themselves, immeasurably above the most favored and powerful of the magicians.  {LP 135.2}
[LP 136.1]          But He to whom all the spirits of evil were subject, and who had given his servants authority over them, was about to bring still greater shame and defeat upon those who despised and profaned his holy name. Sorcery had been prohibited in the Mosaic law, on pain of death, yet from time to time it had been secretly practiced by apostate Jews. At the time of Paul's visit to Ephesus, there were in the city certain Jewish exorcists, who, seeing the wonders wrought by him, claimed to possess equal power. 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.  {LP 136.1}
[LP 136.2]          An attempt was made by seven brothers, the sons of one Sceva, a Jewish priest. Finding a man possessed with a demon, they addressed him, "We adjure thee 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 one possessed sprang on them with frantic violence, and beat and bruised them, so that they fled out of the house, naked and wounded.  {LP 136.2}
[LP 136.3]          The discomfiture and humiliation of those who                                                                              137  had profaned the name of Jesus, soon became known throughout Ephesus, by Jews and Gentiles. Unmistakable proof had been given 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. Terror seized the minds of many, and the work of the gospel was regarded by all with awe and reverence.  {LP 136.3}
[LP 137.1]          Facts which had previously been concealed were now brought to light. In accepting Christianity, some of the brethren had not fully renounced their heathen superstitions. The practice of magic was still to some extent continued among them. Convinced of their error by the events which had recently occurred, they came and made a full confession to Paul, and publicly acknowledged their secret arts to be deceptive and Satanic. Many sorcerers also abjured the practice of magic, and received Christ as their Saviour. They brought together the costly books containing the mysterious "Ephesian letters," and the secrets of their art, and burned them in the presence of all the people. When the books had been consumed, they proceeded to reckon up the value of the sacrifice. It was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars.  {LP 137.1}
[LP 137.2]          The influence of these events was more widespread than even Paul then realized. The manifestation of the power of Christ was a grand victory for Christianity in the very stronghold of superstition. From Ephesus the news was widely circulated, and a strong impetus was given to the cause of Christ. These scenes in the ministry of Paul lived in the memory of men, and were the                                                                              138  means of converting many to the gospel, long after the apostle himself had finished his course.  {LP 137.2}
[LP 138.1]          When the Ephesian converts burned their books on magic, they showed that the things in which they had once most delighted were now the most abhorred. It was by and through magic that they had especially offended God and imperiled their souls, and it was against magic that they showed such indignation. Here was given the best evidence of true conversion.  {LP 138.1}
[LP 138.2]          Those treatises on divination contained rules and forms of communication with evil spirits. They were the regulations of the worship of Satan,--directions for soliciting his help and obtaining information from him. By retaining these books, the disciples would have exposed themselves to temptation; by selling them they would have placed temptation in the way of others. They had renounced the kingdom of darkness, and they did not hesitate at any sacrifice to destroy its power. Thus the truth triumphed over men's prejudices, their favorite pursuits, and their love of money.  {LP 138.2}
[LP 138.3]          It is fondly supposed that heathen superstitions have disappeared before the civilization of the nineteenth century. But the word of God and the stern testimony of facts declare that sorcery is practiced in this Christian age and Christian nation as verily as by the old-time magicians. The ancient system of magic is, in reality, the same as that which is now known as modern Spiritualism. 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,                                                                              139  have perished. The dead do not hold communion with the living. But true to his early cunning, when in the form of a serpent he deceived the mother of our race, Satan employs this device to gain control of the minds of men.  {LP 138.3}
[LP 139.1]          The heathen oracles have their counterpart in the spiritualistic mediums, the clairvoyants, and fortune-tellers of today. The mystic voices that spoke at Endor and Ephesus, are still by their lying words misleading the children of men. The mysteries of heathen worship are replaced by the secret associations and seances, the obscurities and wonders, of the sorcerers of our time. Their disclosures are eagerly received by thousands who refuse to accept light from God's word or from his Spirit. While they speak with scorn of the magicians of old, the great deceiver laughs in triumph as they yield to his arts in a different form.  {LP 139.1}
[LP 139.2]         His agents still claim to cure disease. They profess to employ electricity, magnetism, or the so-called "sympathetic remedies;" but in truth the magnetic power of which they boast is directly attributable to the sorcery of Satan. By this means he casts his spell over the bodies and souls of men.  {LP 139.2}
[LP 139.3]          The sick, the bereaved, the curious, are communicating with evil spirits. All who venture here are on dangerous ground. The word of truth declares how God regards them. In ancient times he pronounced judgments upon one who sent for counsel to a heathen oracle: "Is it not because there is not a God in Israel that thou sendest to inquire to Baal-zebub, the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die."                                                                              140   {LP 139.3}
[LP 140.1]          The visible and the invisible world are in close contact. Could the veil be lifted, we would see evil angels employing all their arts to deceive and destroy. Wherever an influence is exerted to cause men to forget God, there Satan is exercising his bewitching power. All who venture into scenes of dissipation or irreligious pleasure, or seek the society of the sensualist, the skeptic, or the blasphemer, by personal intercourse or through the medium of the press, are tampering with sorcery. Ere they are aware, the mind is bewildered and the soul polluted. The apostle's admonition to the Ephesian church should be heeded by the people of God today: "Have no fellowship with the unfruitful works of darkness, but rather reprove them."                                                    -    {LP 140.1}
[LP 140.2]      Chapter XIV - Trials and Victories of Paul         For upwards of three years, Ephesus was the center of Paul's work. A flourishing church was raised up here, and from this city the gospel spread throughout the province of Asia, among both Jews and Gentiles.  {LP 140.2}
[LP 140.3]          The apostle had for some time contemplated another missionary journey. He desired again to visit the churches in Macedonia and Achaia, and after spending some time at Corinth, to go to Jerusalem, after which he hoped to preach the gospel at Rome. In pursuance of his plan, he sent Timothy and Erastus before him into Macedonia; but feeling that the cause in Ephesus still                                                                              141  demanded his presence, he decided to remain till after Pentecost. An event soon occurred, however, which hastened his departure.  {LP 140.3}
[LP 141.1]          The month of May was specially devoted to the worship of the goddess of Ephesus. The universal honor in which this deity was held, the magnificence of her temple and her worship, attracted an immense concourse of people from all parts of the province of Asia. Throughout the entire month the festivities were conducted with the utmost pomp and splendor. The gods were represented by persons chosen for the purpose, who were regarded as objects of worship, and were honored by processions, sacrifices, and libations. Musical contests, the feats of athletes, and the fierce combats of men and beasts, drew admiring crowds to the vast theaters. The officers chosen to conduct this grand celebration were the men of highest distinction in the chief cities of Asia. They were also persons of vast wealth, for in return for the honor of their position, they were expected to defray the entire expense of the occasion. The whole city was a scene of brilliant display and wild revelry. Imposing processions swept to the grand temple. The air rung with sounds of joy. The people gave themselves up to feasting, drunkenness, and the vilest debauchery.  {LP 141.1}
[LP 141.2]          This gala season was a trying occasion to the disciples who had newly come to the faith. The company of believers who met in the school of Tyrannus were an inharmonious note in the festive chorus. Ridicule, reproach, and insult were freely heaped upon them. By the labors of Paul at Ephesus, the heathen worship had received a telling blow. There was a perceptible                                                                              142  falling-off in attendance at the national festival, and in the enthusiasm of the worshipers. The influence of his teachings extended far beyond the actual converts to the faith. Many who had not openly accepted the new doctrines, became so far enlightened as to lose all confidence in heathen gods. The presence of Paul in the city called special attention to this fact, and curses loud and deep were uttered against him.  {LP 141.2}
[LP 142.1]          Another cause of dissatisfaction existed. It had long been customary among heathen nations to make use of small images or shrines to represent their favorite objects of worship. Portable statues were modeled after the great image of Diana, and were widely circulated in the countries along the shores of the Mediterranean. Models of the temple which enshrined the idol were also eagerly sought. Both were regarded as objects of worship, and were carried at the head of processions, and on journeys and military expeditions. An extensive and profitable business had grown up at Ephesus from the manufacture and sale of these shrines and images.  {LP 142.1}
[LP 142.2]          Those who were interested in this branch of industry found their gains diminishing. All united in attributing the unwelcome change to Paul's labors. Demetrius, a manufacturer of silver shrines, called together the workmen of his craft, and by a violent appeal endeavored to stir up their indignation against Paul. He represented that their traffic was endangered, and pointed out the great loss which they would sustain if the apostle were allowed to turn the people away from their ancient worship. He then appealed to their ruling superstition, saying: "Moreover ye see and hear, that not alone at                                                                              143  Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods which are made with hands; so that not only this our craft is in danger to be set at naught, but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth." This speech acted as fire to the stubble. The excited passions of the people were roused, and burst forth in the cry, "Great is Diana of the Ephesians!"  {LP 142.2}
[LP 143.1]          A report of the speech of Demetrius was rapidly circulated. The uproar was terrific. The whole city seemed in commotion. An immense crowd soon collected, and a rush was made to the workshop of Aquila, in the Jewish quarters, with the object of securing Paul. In their insane rage they were ready to tear him in pieces. But the apostle was not to be found. His brethren, receiving an intimation of the danger, had hurried him from the place. Angels of God were sent to guard the faithful apostle. His time to die a martyr's death had not yet come.  {LP 143.1}
[LP 143.2]          Failing to find the object of their wrath, the mob seized two of his companions, Gaius and Aristarchus, and with them hurried on to the theater. Paul's place of concealment was not far distant, and he soon learned of the peril of his beloved brethren. His courage was in keeping with the occasion. He was ever ready to press to the front in the battle for his Master. Forgetful of his own safety, he desired to go at once to the theater, to address the rioters. But his friends refused to permit him thus to sacrifice himself. Gaius and Aristarchus were not the                                                                              144  prey that the people sought; no serious harm to them was apprehended. But should the apostle's pale, care-worn face be seen, it would arouse at once the worst passions of the mob, and there would not be the least human possibility of saving his life.  {LP 143.2}
[LP 144.1]          Paul was still eager to defend the truth before the multitude; but he was at last deterred by a message of warning from the theater. Several of the most honorable and influential among the magistrates sent him an earnest request not to venture into a situation of so great peril. This proof of the regard in which Paul was held by the leading men of Asia was no mean tribute to the sterling integrity of his character.  {LP 144.1}
[LP 144.2]          The tumult at the theater was continually increasing. "Some cried one thing, and some another; and the more part knew not wherefore they had come together." From the fact that Paul and some of his companions were of Hebrew extraction, the Jews felt that odium was cast upon them, and that their own safety might be endangered. Wishing it to be understood that they had no sympathy with the Christians, they thrust forward one of their own number to set the matter before the people. The speaker chosen was Alexander, one of the craftsmen, a coppersmith, to whom Paul afterward referred as having done him much evil. Alexander was a man of considerable ability, and he bent all his energies to direct the wrath of the people exclusively against Paul and his companions. But the crowd were in no mood to make nice distinctions. Seeing that Alexander was a Jew, they thrust him aside, the uproar continually increasing as all with one voice cried out, "Great is                                                                              145  Diana of the Ephesians!" This cry continued for two hours.  {LP 144.2}
[LP 145.1]          At last there came a momentary silence, from sheer exhaustion. Then the recorder of the city arrested the attention of the crowd, and by virtue of his office obtained a hearing. By his prudence and good judgment he soon succeeded in quieting the excitement.  {LP 145.1}
[LP 145.2]          He met the people on their own ground, and showed that there was no cause for the present tumult. He appealed to their reason to decide whether the strangers who had come among them could change the opinions of the whole world regarding their ruling goddess. Said he: "Ye men of Ephesus, what man is there that knoweth not how that the city of Ephesus is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly." He bade them consider that Paul and his companions had not profaned the temple of Diana, nor outraged the feelings of any by reviling the goddess.  {LP 145.2}
[LP 145.3]          He then skillfully turned the subject, and reproved the course of Demetrius: "Wherefore if Demetrius and the craftsmen which are with him have a matter against any man, the law is open, and there are deputies; let them implead one another. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly." He closed by warning them that such an uproar, raised without apparent cause, might subject the city of Ephesus to the censure of the Romans, thus causing a restriction of her present liberty, and intimating that there must not be a repetition of the scene. Having by this                                                                              146  speech completely tranquilized the disturbed elements, the recorder dismissed the assembly.  {LP 145.3}
[LP 146.1]          The words of Demetrius reveal the real cause of the tumult at Ephesus, and also the cause of much of the persecution which followed the apostles in their work of promulgating the truth. "This, our craft, is in danger." With Demetrius and his fellows, the profitable business of image-making was endangered by the teaching and spread of the gospel. The income of pagan priests and artisans was at stake; and for this reason they instituted the most bitter opposition to the apostle, and refused to receive or investigate the new religion, which would have made them wise unto salvation.  {LP 146.1}
[LP 146.2]          Paul's labors in Ephesus were at length concluded. He felt that the excitement which prevailed was unfavorable to the preaching of the gospel. His heart was filled with gratitude to God that his life had been preserved, and that Christianity had not been brought into disrepute by the tumult at Ephesus. The decision of the recorder and of others holding honorable offices in the city, had set Paul before the people as one innocent of any unlawful act. This was another triumph of Christianity over error and superstition. God had raised up a great magistrate to vindicate his apostle, and hold the tumultuous mob in check.  {LP 146.2}
[LP 146.3]          Paul parted from his children in the faith with an affectionate farewell. He set out on his journey to Macedonia, designing on the way thither to visit Troas. He was accompanied by Tychicus and Trophimus, both Ephesians, who remained his faithful companions and fellow-laborers to the close of his life.                                                                              147   {LP 146.3}
[LP 147.1]          Paul's ministry in Ephesus had been a season of incessant labor, of many trials, and deep anguish. He taught the people in public and from house to house, instructing and warning them with many tears. He was continually opposed by the unbelieving Jews, who lost no opportunity to stir up the popular feeling against him. Again and again he was attacked by the mob, and subjected to insult and abuse. By every means which they could employ, the enemies of truth sought to destroy the effects of his labor for the salvation of men.  {LP 147.1}
[LP 147.2]         And while thus battling against opposition, and with untiring zeal pushing forward the gospel work and guarding the interests of a church yet young in the faith, Paul was bearing upon his soul the burden of all the churches. Nor was he released even from the tax of physical labor. Here, as at Corinth, he worked with his own hands to supply his necessities. In weariness and painfulness from unceasing toil and constant danger, enfeebled by disease, and at times depressed in spirits, he steadfastly pursued his work.  {LP 147.2}
[LP 147.3]          The news which he received, of apostasy in churches of his own planting, caused him deep anguish. He greatly feared that his efforts in their behalf would prove to have been in vain. Many a sleepless night was spent in prayer and earnest thought, as he learned of the new and varied methods employed to counteract his work. As he had opportunity, he wrote to the churches, giving reproof, counsel, admonition, and encouragement, as their state demanded. In his epistles the apostle does not dwell on his own trials, yet there are occasional glimpses of his labors and sufferings                                                                              148  in the cause of Christ. Stripes and imprisonment, cold and hunger and thirst, perils by land and sea, in the city and in the wilderness, from his own countrymen, from the heathen, and from false brethren,--all these he endured for the truth's sake. He was defamed, reviled, "made the offscouring of all things," "perplexed, persecuted, troubled on every side," "in jeopardy every hour," "alway delivered unto death for Jesus' sake."  {LP 147.3}
[LP 148.1]          Amid the constant storm of opposition, the clamor of enemies, and the desertion of friends, the intrepid apostle at times almost lost heart. But he looked back to Calvary, and with new ardor pressed on to spread the knowledge of the Crucified. He was but treading the blood-stained path which Christ had trodden before him. He sought no discharge from the warfare till he should lay off his armor at the feet of his Redeemer.  {LP 148.1}
[LP 148.2]          Eighteen centuries have passed since the apostle rested from his labors; yet the history of his toils and sacrifices for Christ's sake are among the most precious treasures of the church. That history was recorded by the Holy Spirit, that the followers of Christ in every age might thereby be incited to greater zeal and faithfulness in the cause of their Master.  {LP 148.2}
[LP 148.3]          How does this hero of faith tower above the self-indulgent, ease-loving men who are today crowding the ranks of the ministry. When subjected to the ordinary difficulties and trials of life, many feel that their lot is hard. But what have they done or suffered for the cause of Christ? How does their record appear when compared with that of this great apostle? What burden of soul have they felt for the salvation of sinners?                                                                              149  They know little of self-denial or sacrifice. They are indebted to the grace of Christ for all the excellences of character which they possess, for every blessing which they enjoy. All that they are, and all that they have, is the purchase of the blood of Christ. As the servants of Christ encounter opposition and persecution, they should not permit their faith to grow dim or their courage to fail. With Christ as a helper, they can resist every foe, and overcome every difficulty. The same obligation rests upon them which impelled the apostle to his unwearied labors. Only those who emulate his fidelity, will share with him the crown of life.                                                    -    {LP 148.3}
[LP 149.1]      Chapter XV - Paul to the Corinthians         The First Epistle to the Corinthians was written by the apostle Paul during the latter part of his stay in Ephesus. For no church had he felt a deeper interest or put forth more earnest effort than for the believers at Corinth. The good seed sown by him had seemed to promise an abundant harvest; but tares were planted by the enemy among the wheat, and ere long these sprung up, and brought forth their evil fruit. The period of Paul's absence was a time of severe temptation to the Corinthian church. They were surrounded by idolatry and sensualism under the gayest and most alluring aspect. While the apostle was with them, these influences had little power. With his firm faith, his fervent prayers, and                                                                              150  words of instruction, and, above all, his own example to inspire and encourage, they could gladly choose to suffer affliction for Christ's sake, rather than to enjoy the pleasures of sin. But when Paul departed, natural tastes and inclinations would assert control. It is not in a day that the education and habits of a life are to be overcome. Little by little, many departed from the faith.  {LP 149.1}
[LP 150.1]          For three years the voice which had urged them Heavenward had been silent. Like the children of Israel when Moses was hid from view by the clouds of Sinai, they sat down to eat and drink, and rose up to play. Not a few returned to the debasing sins of heathenism, as though they had never heard the heavenly message; some practiced iniquity in secret, others openly, and with a spirit of bravado, perverting the Scriptures to justify their course.  {LP 150.1}
[LP 150.2]          Paul had written briefly to the church, announcing a plan which he for a time cherished, of visiting them immediately upon leaving Ephesus, and again upon his return from Macedonia. In the same letter he had admonished them to cease all communication with members who should persist in their profligacy. But the Corinthians perverted the apostle's meaning, quibbled over his words, and excused themselves for disregarding his instructions.  {LP 150.2}
[LP 150.3]          A letter was sent to Paul by the church, revealing nothing of the enormous sins that existed among them, but in a self-complacent manner asking counsel from him concerning various matters. He was, however, forcibly impressed by the Holy Spirit, that the true state of the church had been concealed, and that this                                                                              151  letter was an attempt to draw from him statements which the writers could construe to serve their own purposes. There had come to Ephesus about this time several members of the household of Chloe, a Christian family of high repute in Corinth. In answer to the questions of the apostle, these brethren reluctantly gave him a statement of facts as they existed. The church was rent in factions; the dissensions that arose at the time of Apollos' visit had greatly increased. False teachers were leading the brethren to despise the instructions of Paul. The doctrines and the ordinances of the gospel had been perverted. Pride, idolatry, and sensualism were steadily increasing among those who had once been disciples of Christ.  {LP 150.3}
[LP 151.1]          The apostle's worst fears were more than realized. He was filled with horror at the picture thus presented before him. But he did not even now yield to despair. He did not conclude that his work had been a failure. With a heart throbbing with anguish, and eyes blinded with tears, he sought counsel from God, and made his plans. His immediate visit to Corinth must be given up. In the present state of the church they were not prepared to profit by his labors. He sent Titus to Corinth to inform them of his change of plans, and to do what he could to correct the existing evils. Then, summoning all the courage of his nature, and keeping his soul stayed upon God, stifling all feelings of indignation at the ingratitude which he had received, and throwing his whole soul into the work, he dictated to the faithful Sosthenes one of the richest, most instructive, and most powerful of all his letters,--the first extant Epistle to the Corinthians.                                                                              152   {LP 151.1}
[LP 152.1]          With marvelous clearness and energy, he proceeded to answer the various questions proposed by the church, and to lay down general principles, which, if heeded, would produce a better spiritual condition. His letter is no long-studied production of the intellect. He did not seek by polished sentences to please the ear of his brethren. Their souls were in peril. He warned them of their dangers, and faithfully reproved their sins. He pointed them again to Christ, and sought to kindle anew the fervor of their early devotion.  {LP 152.1}
[LP 152.2]          After a tender greeting to the church, he refers to their experience under his ministry, by which they have been led to turn from idolatry to the service and worship of the true God. He reminds them of the gifts of the Holy Spirit which they have received, and presents before them their duty to make continual advancement in the Christian life, that they may attain to the purity and holiness of Christ. Having thus prepared the way, he speaks plainly of the dissensions among them, and exhorts his brethren, in the name and by the authority of Christ, to cease from their strife, and to seek earnestly for Christian unity and love.  {LP 152.2}
[LP 152.3]          Paul was free to mention how and by whom he had been informed of the divisions in the church: "It hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you." Though Paul was an inspired apostle, the Lord did not reveal to him at all times just the condition of his people. Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before                                                                              153  him, and from the light which he had previously received, he was prepared to judge of the character of these developments. Because the Lord had not given him a new revelation for that special time, those who were really seeking light did not cast aside his message as only a common letter. The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop, he might know how to treat them. He was set for the defense of the church; he was to watch for souls as one who must render account to God; and should he not take notice of the reports concerning their state of anarchy and division? Most assuredly; and the reproof he sent them was written as much under the inspiration of the Spirit of God as were any of his epistles.  {LP 152.3}
[LP 153.1]          The apostle made no mention of the false teachers who were seeking to destroy the fruit of his labor. Because of the darkness and division in the church, he wisely forbore to irritate them by such references, for fear of turning some entirely from the truth. But he called the attention of the Corinthians to his own work among them, saying: "According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ."  {LP 153.1}
[LP 153.2]          Paul, as a champion of the faith, did not hesitate to declare the character of his work. But he did not thereby exalt himself when he asserted that he was a wise master-builder, who had laid the foundation for another to build upon. He stated,                                                                              154  "For we are laborers together with God." He claimed no wisdom of his own; but divine power, uniting with his human efforts, had enabled him to present the truth in a manner pleasing to God. He was a co-laborer with Christ, a diligent worker in bringing spiritual knowledge from the word of God and the works of Christ, to all whose hearts were open to evidence. United with Christ, who was the greatest of all teachers, Paul had been enabled to communicate lessons of divine wisdom, which met the necessities of all classes and conditions of men, and which were to apply to all times, all places, and all people. In so doing, the apostle took no glory to himself, as a humble instrument in the hands of God.  {LP 153.2}
[LP 154.1]          The Lord gave Paul the wisdom of a skillful architect, that he might lay the foundation of the church of Christ. This figure of the erection of a temple is frequently repeated in the Scriptures, as forcibly illustrating the building up of the true Christian church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He also refers to the Gentiles as helping in this work: "And they that are far off shall come and build in the temple of the Lord."  {LP 154.1}
[LP 154.2]          Paul had now been working in the Gentile quarry, to bring out valuable stones to lay upon the foundation, which was Jesus Christ, that by coming in contact with that living stone, they might also become living stones. In writing to the Ephesians, he says: "Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of                                                                              155  the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of God."  {LP 154.2}
[LP 155.1]          In his letter to the Corinthians, he writes, further: "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest; for the day shall declare it." Some ministers, through their labors, furnish the most precious material, gold, silver, and precious stones, which represent true moral worth in those gained to the cause by them. The false material, gilded to imitate the true,--that is, a carnal mind, and unsanctified character, glossed over with seeming righteousness,--may not be readily detected by mortal eye; but the day of God will test the material.  {LP 155.1}
[LP 155.2]          The precious stones represent the most perfect Christians, who have been refined and polished by the grace of God, and by affliction which they have endured with much prayer and patience. Their obedience and love resemble those of the great Pattern. Their lives are beautified and ennobled by self-sacrifice. They will endure the test of the burning day, for they are living stones. "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out."  {LP 155.2}
[LP 155.3]          From worldly policy, many endeavor, by their own efforts, to become as polished stones; but they cannot be living stones, because they are not built upon the true foundation. The day of God will reveal that they are, in reality, only wood, hay, and stubble. The great temple of                                                                              156  Diana was ruined; her magnificence utterly perished; those who shouted, "Great is Diana of the Ephesians!" perished with their goddess and the temple which enshrined her. Their religion is forgotten, or seems like an idle tale. That temple was built upon a false foundation, and when tried, it was found to be worthless. But the stones that Paul quarried out from Ephesus were found to be precious and enduring.  {LP 155.3}
[LP 156.1]          Paul laid himself upon the true foundation, and brought every stone, whether large or small, polished or unhewn, common or precious, to be connected with the living foundation-stone, Christ Jesus. Thus slowly ascended the temple of the church of God. The apostle says, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are."  {LP 156.1}
[LP 156.2]          Paul had, in vision, a view of the city of God, with its foundations; and he represents the true Christian converts to be gold, silver, and precious stones. But the Jews made the work of Paul exceedingly difficult. They were continually claiming to be the only true children of Abraham, and therefore the only legitimate building-stones for God's house; and when the Gentiles accepted the gospel, and were brought to the true foundation, the Jews murmured about this material. Thus they hindered the work of God; nevertheless, the apostle unflinchingly continued his labors.  {LP 156.2}
[LP 156.3]          Paul and his fellow-workmen were skillful architects, because they had learned from Christ and his works. They had not only to build, but                                                                              157  to tear down. They had to contend with the bigotry, prejudice, and violence of men who had built upon a false foundation. Through the power of God, the apostles became mighty in pulling down these strongholds of the enemy. Many who wrought as builders of the temple of Christ's church could be likened to the builders of the wall in Nehemiah's day: "They which builded on the wall, and they that bore burdens, with those that laded, every one with one of his hands wrought in the work, and with the other held a weapon."  {LP 156.3}
[LP 157.1]          One after another of the noble builders fell at his work by the hand of the enemy. Stephen was stoned; James was slain by the sword; Paul was beheaded; Peter was crucified; John was exiled. And yet stone after stone was added to the building, the church increased in the midst of the terrible persecutions that afflicted her, and new workers on the wall took the place of the fallen.  {LP 157.1}
[LP 157.2]          These faithful builders sought diligently to bring precious material to the living foundation. Paul labored to have his own heart and character in harmony with the law of God, and then earnestly sought to bring about the same result with his converts. He exhorted Timothy, "Take heed unto thyself, and unto the doctrine." This is the duty of every teacher of Bible truth,-- to illustrate in his own life the active Christian virtues, to be pure in heart, given to holy conversation, to be good, and to do good.  {LP 157.2}
[LP 157.3]          God will not accept the most brilliant talent or the most able service, unless it is laid upon the living foundation stone, and connected with it; for this alone gives true value to ability, and                                                                              158  makes the labor a living service to God. We may look back through centuries, and see the living stones gleaming like jets of light through the darkness of error and superstition. These precious jewels will shine with continually increasing luster throughout eternity. Although dead, the righteous of all ages testify, by the record of their words and deeds, to the truth of God. The names of the martyrs for Christ's sake are immortalized among the angels in Heaven; and a bright reward awaits them when the Lifegiver shall call them from their graves.  {LP 157.3}
[LP 158.1]          The flashing light of these polished stones, set for beauty in Christ's temple, has ever been exceedingly annoying to the world; for their brightness in the midst of surrounding darkness shows the strong contrast between righteousness and sin,--the gold of truth and the dross of error and tradition. Those who refuse to obey the truth themselves are unwilling that others should obey it; for the course of the faithful is a continual reproof to the unbelieving and disobedient.  {LP 158.1}
[LP 158.2]          Christ himself, the foundation and the crowning glory of God's temple, became "a rock of offense to them that stumble at the word." Yet that chief foundation stone, "disallowed indeed of men," was "chosen of God and precious." Though rejected by the Jewish builders, it became the head of the corner. Christ was put to death; but the work of building did not cease. He was honored in Heaven and by the faithful on earth as the true foundation.  {LP 158.2}
[LP 158.3]          The servants of Christ have ever been greatly hindered in their labors by the errors which have from time to time corrupted the church. Carnal minds wrest the word of God to make it pander                                                                              159  to their follies and superstitions. That unerring word, the rule by which every stone brought to the foundation must be tested, has been virtually set aside by many who appeared to be zealous builders on the temple of Christ's church. Thus wood, hay, and stubble have been laid upon the foundation stone by heedless workmen as precious acquisitions.  {LP 158.3}
[LP 159.1]          When emperors, kings, popes, and priests sought to defile and destroy this temple of God with sacrilegious idolatry and persecution of the faithful, God's eye never for a moment left his building and his workmen. In the face of gaping prisons, torture, and flames, the work grew under the hands of faithful men; the structure arose, beautiful and symmetrical. The workmen were at times almost blinded by the mists of superstition that settled dense and dark around them, and they were beaten back by the violence of their opponents; yet, like Nehemiah and his co-laborers, they still urged forward the work. Their language was, The God of Heaven liveth and reigneth; he will prosper his own work. Therefore we, his servants, will arise and build.  {LP 159.1}
[LP 159.2]          The figure which Paul uses of the temple erected on the foundation stone is to represent the work of God's servants to the end of time. To all who are building for God, the apostle addresses words of encouragement and warning: "If any man's work abide, which he have built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire." The Christian teacher who faithfully presents the word of truth, leading his converts to                                                                              160  holiness of heart and life, is bringing precious material to the foundation; and in the kingdom of God he will be honored as a wise builder. He who neglects to teach the truth in its purity, will gather converts who are not holy in heart and life. He is bringing material that will not stand the test. In the day of God he will suffer loss. Though it is possible that those who have spent the best of life in teaching error may, by repentance and faith, be saved at last, yet their work is lost. Their life has failed of the good results that might have been secured. Souls have gone down to ruin, who, by a faithful presentation of the truth, might have been saved. Says the apostle, "Let every man take heed how he buildeth."  {LP 159.2}
[LP 160.1]          Paul writes to the Corinthians: "Though I be free from all men, yet have I made myself servant unto all, that I might gain the more." The apostle desired that his Corinthian brethren might be led to see the selfish ambition and intolerance which they had cherished. Hence he presents before them his own course of action, that they may by contrast perceive the sinfulness of their conduct. He labored for men of every nation, tongue, and people, and sought to meet the varied classes on their own ground. He avoided making prominent the difference between himself and them. He strove to lay aside his personal feelings, and to bear with the prejudices of the persons for whom he was laboring.  {LP 160.1}
[LP 160.2]          When working for the unconverted Jews, he did not at once begin to preach that which they regarded as dangerous heresy, but commenced with doctrines upon which they could agree.                                                                              161  Beginning with Moses and the prophets, he led them gradually from point to point, comparing scripture with scripture, tracing down the fulfillment of prophecy, showing the evidence that Messiah was to have come, and the manner of his coming. He then clearly presented before them the object of his coming, and what he was to have done upon earth, and how he was to have been received.  {LP 160.2}
[LP 161.1]          When he had given many discourses upon these subjects, he testified that the Messiah had indeed come, and then preached the simple gospel of Jesus Christ. This was the craft which Paul mentions, saying that he caught them with guile. He thus tried to allay prejudice, and win souls to the truth. He refrained from urging upon the Jews the fact that the ceremonial laws were no longer of any force. He cautioned Timothy to remove any occasion for them to reject his labors. He complied with their rules and ordinances as far as was consistent with his mission to the Gentiles. He would not mislead the Jews nor practice deception upon them; but he waived his personal feelings, for the truth's sake.  {LP 161.1}
[LP 161.2]          With the Gentiles his manner of labor was different. He plainly informed them that the sacrificial offerings and ceremonies of the Jews were no longer to be observed, and preached to them Christ and him crucified.  {LP 161.2}
[LP 161.3]          The apostle in his labors encountered a class who claimed that the moral law had been made void, with the precepts of the ceremonial system. He vindicated the law of ten commandments, and held it up before the people as a rule of life. He showed that all men are under the most solemn obligation to obey that law, which Christ                                                                              162  came to make honorable. He taught that Christ is the only one who can release men from the consequences of breaking the divine law; and that it is only by repentance for their past transgressions, faith in the atoning sacrifice of Christ, and a life of obedience, that men can hope to receive the favor of God.  {LP 161.3}
[LP 162.1]          Paul did not make light of the conscientious scruples of those who were weak in faith or dull of comprehension. He did not display his superior knowledge, and show contempt for their ignorance; but he placed himself as nearly as possible on a level with them, manifesting for them true sympathy and love, and leading them to nobler and more elevated views. He says, "I am made all things to all men, that I might by all means save some." By cheerful, patient kindness and Christian courtesy, he won the hearts of the people, quieted their prejudices, and endeavored to teach them the truth without exciting their combativeness. All this he did because he loved the souls of men, and desired to bring them to Christ that they might be saved.  {LP 162.1}
[LP 162.2]          Paul endeavored to impress upon the minds of his Corinthian brethren the importance of firm self-control, strict temperance, and unflagging zeal in the service of Christ. To illustrate the Christian warfare, he compared it with the games celebrated near Corinth, and always attended by vast multitudes of spectators. This illustration was calculated to make a vivid impression upon the minds of those whom he addressed, as it referred to that with which they were intimately acquainted. Various games were instituted among the Greeks and Romans for the purpose of amusement, and also with the design of                                                                              163  training young men to personal vigor and activity, and thus qualifying them for warfare. The foot-races were the most ancient and the most highly esteemed of these games. They were held at stated times and places with great pomp, and were patronized by kings, nobles, and statesmen. Persons of rank and wealth engaged in these exercises, and shrank from no effort or discipline necessary to obtain the honor won by the victors.  {LP 162.2}
[LP 163.1]          The contest was governed by strict regulations, from which there was no appeal. Before the names of candidates could be entered upon the list as competitors for the prize, they were required to undergo a severe preparatory training. Every indulgence of appetite, or other gratification which could in the least affect their mental or physical vigor, was strictly forbidden. The muscles were kept strong and supple. Every nerve must be under control, every movement certain, every step swift and unswerving, and all the powers kept up to the highest mark, to give any hope of success in the grand trial of strength and speed.  {LP 163.1}
[LP 163.2]          As the contestants in the race made their appearance before the eager and waiting crowd, their names were heralded, and the rules of the race expressly stated. The prize was placed in full view before the competitors, and they all started together, the fixed attention of the spectators inspiring them with zeal and determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close, and award the prize to the victor. If a man came off victorious through taking any unlawful advantage, the prize was not awarded to him.                                                                              164   {LP 163.2}
[LP 164.1]          Great risks were run in these contests; it was not unusual for one of the contestants to drop dead as he was about to seize the prize in triumph. But this was not considered too great a risk to run for the sake of the honor awarded to the conqueror. As he reached the goal, shout after shout of applause from the vast multitude rent the air and wakened the echoes of the surrounding hills and mountains. The judge, in full view of the spectators, presented him with the emblems of victory, the perishable laurel crown, and a palm branch to carry in his right hand. This crown was worn by the victor with great pride. His praise was extravagantly heralded, and sung throughout the land. His parents received their share of honor, and even the city where he lived was held in high esteem for having produced so great an athlete.  {LP 164.1}
[LP 164.2]          Paul presents these races as a striking figure of the Christian warfare: "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible."  {LP 164.2}
[LP 164.3]          To run the Christian course in triumph, it is as necessary for us to exercise fortitude, patience, and self-denial, as it was for the contestants in the games and races of the Greeks and Romans. Like them the Christian must not allow his attention to be attracted by the spectators, nor diverted by amusements, luxuries, or love of ease. All his habits and passions must be brought under the strictest discipline. Reason, enlightened by the teachings of God's word, and guided by his Spirit, must hold the reins of control. Every hindrance                                                                              165  must be laid aside; no weight must impede his course. And after this has been done, the utmost exertion is required in order to gain the victory.  {LP 164.3}
[LP 165.1]          "Now they do it to obtain a corruptible crown; but we an incorruptible." The chaplet of fading laurel is presented before us in the strongest contrast with the enduring honor and the crown of immortal glory which he will receive who runs with triumph the Christian race, and becomes a victor in the spiritual warfare. There must be no flagging of zeal, no wavering steps, or the effort will be lost. The last few strides of the contestants in the race were always made with agonizing effort to keep up undiminished speed. So the Christian, as he nears the goal, must press on with even more zeal and determination than at the first part of his course.  {LP 165.1}
[LP 165.2]          Paul carries the illustration back to the preparation necessary to the success of the contestants in the race,--to the preliminary discipline, the careful and abstemious diet, the temperance in all things. These were unflinchingly practiced in order to win the small recompense of earthly honor. How much more important that the Christian, whose eternal interest is at stake, be trained to put appetite and passion under subjection to reason and the will of God. If men will voluntarily submit to hardships, privations, and self-denial to secure the perishable reward of worldly distinction, how much more should the Christian be willing to do and to suffer for the sake of obtaining the crown of glory that fadeth not away, and the life which runs parallel with the life of God.  {LP 165.2}
[LP 165.3]          The competitors in the ancient games, after                                                                              166  they had submitted to self-denial and rigid discipline, were not even then sure of the victory. The prize could be awarded to but one. Some might put forth the utmost effort to obtain this crowning honor, but, as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure. Such is not the case in the Christian warfare. Those who comply with the conditions are not to be disappointed at the end of the race. They all may gain the prize, and win and wear the crown of immortal glory.  {LP 165.3}
[LP 166.1]          Multitudes in the world are witnessing this game of life, the Christian warfare. The Monarch of the universe and myriads of heavenly angels are watching with intense interest the efforts of those who engage to run the Christian race. The reward given to every man will be in accordance with the persevering energy and faithful earnestness with which he has performed his part in the great contest.  {LP 166.1}
[LP 166.2]          Paul himself practiced self-denial and endured severe hardships and privations that he might win the prize of eternal life, and, by his example and teachings, lead others also to be gainers of the same reward. He says: "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but 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." The apostle desired to arouse his Corinthian brethren to see the danger that menaced them through self-gratification, he therefore dwelt on the rigid discipline and abstemiousness necessary to develop soundness, vigor, and endurance in the competitors in                                                                              167  the games. He drew a contrast between this preparation and its consequences, and the self-indulgent life of the Corinthian Christians, who had matters of eternal interest at stake, and needed the fullest strength of body and mind in order to come off victorious. He showed them that heretofore their course had been highly censurable; for not even anxiety for spiritual health and the honor of the gospel could induce them to deny the cravings of appetite and passion.  {LP 166.2}
[LP 167.1]          In the indulgence of depraved appetites they had even united with the heathen in their idolatrous festivals, thus endangering the faith of those newly converted from idolatry. Paul counsels them to firmly control their animal passions and appetites. The body, the master-piece of God's workmanship, like a perfect and well-stringed instrument, must be kept in soundness, in order to produce harmonious action. He says that unless he should put in practice his own exhortations, by striving for the mastery over self, observing temperance in all things, he would, after preaching to others, himself becomes a castaway.  {LP 167.1}
[LP 167.2]          The apostle declares that he did not run in the Christian race uncertainly, that is, indifferently, willing to be left behind; neither did he fight as the pugilist practices prior to the fray, beating the air with empty blows, having no opponent. But as, when in actual conflict, he contends for the mastery, overcomes his antagonist by repeated and well-directed blows, beats him to the ground, and holds him there till he acknowledges himself conquered, so did the apostle fight against the temptations of Satan and the evil propensities of the carnal nature.                                                                              168   {LP 167.2}
[LP 168.1]          Paul refers his brethren to the experience of ancient Israel, to the blessings which rewarded their obedience, and the judgments which followed their transgressions. He reminds them of the fact that the Hebrews were led in a miraculous manner from Egypt, under the protection of the shadowy cloud by day and the pillar of fire by night. He recounts how the whole company were thus safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. God in these acts acknowledged all Israel as his church. "They did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ." The Hebrews, in all their travels, had Christ as a leader. The smitten rock typified Christ, who was to be wounded for men's transgressions, that the stream of salvation might flow to them.  {LP 168.1}
[LP 168.2]          Notwithstanding the favor which God manifested to the Hebrews, yet because of their wicked lust for the luxuries which they had left in Egypt,--because of their sins and rebellion,-- the judgments of God came upon them. The apostle enjoins upon his brethren the lesson to be learned: "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted."  {LP 168.2}
[LP 168.3]          Paul continues, giving the most solemn warnings against the sins of idolatry, licentiousness, and presumption, which caused so many of the Israelites to fall in the wilderness. He cites examples from sacred history to show how love of ease and pleasure prepared the way for those sins which called forth the signal vengeance of                                                                              169  God. It was when the children of Israel sat down to eat and drink, and rose up to play, that they threw off the righteous fear of God which they had felt a short time before as they listened to the law from Sinai. They made them a golden calf to represent God, and worshiped it in a festive religious gathering. Again, it was after enjoying a luxurious feast connected with the worship of Baal-peor that many of the Hebrews fell through licentiousness, and the anger of God was manifested toward them, and twenty-three thousand were slain by the sword at the command of God through Moses.  {LP 168.3}
[LP 169.1]         The apostle adjures the Corinthians, "Let him that thinketh he standeth, take heed lest he fall." Should they become boastful and self-confident, and neglect to watch and pray, they would fall into grievous sin, and call down upon themselves the wrath of God. Yet Paul would not have them yield to despondency or discouragement. Whatever might be their temptations or their dangers, he assures them, "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptations also make a way to escape, that ye may be able to bear it."  {LP 169.1}
[LP 169.2]          Paul enjoins upon his brethren to inquire what influence their words and works will have upon others, and to do nothing, however innocent in itself, that would seem to sanction idolatry, or that would offend the scruples of those who might be weak in the faith. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God."  {LP 169.2}
[LP 169.3]          The apostle's words of warning to the Corinthian church are applicable to all time, and are                                                                              170  specially adapted to the wants of our day. By idolatry he did not alone mean the worship of idols, but also selfishness, love of ease, the gratification of appetite and passion. All these come under the head of idolatry. A mere profession of faith in Christ, and a boastful knowledge of the truth, does not constitute a Christian. A religion which seeks only to gratify the eye, the ear, and the taste, or which permits any hurtful self-indulgence, is not the religion of Christ. It is in harmony with the spirit of the world, and is opposed to the teachings of the Holy Scriptures. Festivals and scenes of amusement, in which professed members of the Christian church imitate the customs and enjoy the pleasures of the world, constitute a virtual union with the enemies of God.  {LP 169.3}
[LP 170.1]          The Corinthians were departing widely from the simplicity of the faith and the harmony of the church. They continued to assemble for worship, but with hearts that were estranged from one another. They had perverted the true meaning of the Lord's supper, patterning in a great degree after idolatrous feasts. They came together to celebrate the sufferings and death of Christ, but turned the occasion into a period of feasting and selfish enjoyment.  {LP 170.1}
[LP 170.2]          It had become customary, before partaking of the communion, to unite in a social meal. Families professing the faith brought their own food to the place of meeting, and ate it without courteously waiting for the others to be ready. The holy institution of the Lord's supper was, for the wealthy, turned into a gluttonous feast; while the poor were made to blush when their meager fare was brought in contrast with the costly viands of their rich brethren.                                                                              171   {LP 170.2}
[LP 171.1]          Paul rebukes the Corinthians for making the house of God a place of feasting and revelry, like a company of idolaters: "What! have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?" The public religious feasts of the Greeks had been conducted in this way, and it was by following the counsels of false teachers that the Christians had been led to imitate their example. These teachers had begun by assuring them that it was not wrong to attend idolatrous feasts, and had finally introduced similar practices into the Christian church.  {LP 171.1}
[LP 171.2]          Paul proceeded to give the order and object of the Lord's supper, and then warned his brethren against perverting this sacred ordinance: "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. . . . He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body."  {LP 171.2}
[LP 171.3]          The apostle thus sought, in the most decided and impressive manner, to correct the false and dangerous ideas and practices which were prevailing in the Corinthian church. He spoke plainly, yet in love for their souls. In his warnings and reproofs, light from the throne of God was shining upon them, to reveal the hidden sins that were defiling their lives and characters. Yet how would it be received?  {LP 171.3}
[LP 171.4]          While writing to the Corinthians, Paul had firmly controlled his feelings; but when the letter had been dispatched, a reaction came. He feared                                                                              172  lest he should wound too deeply those whom he desired to benefit. He keenly dreaded a further alienation, and sometimes longed to recall his words. With trembling anxiety he waited to receive some tidings as to the reception of his message.  {LP 171.4}
[LP 172.1]          Those who, like the apostle, have felt a responsibility for beloved churches or institutions, can best appreciate his depression of spirit and self-accusings. The servants of God who bear the burden of his work for this time, share the same experience of labor, conflict, and anxious care that fell to the lot of the great apostle. Burdened by divisions in the church, meeting with ingratitude and betrayal from those to whom they look for sympathy and support, vividly impressed with the peril of churches that are harboring iniquity, compelled to bear a close, searching testimony in reproof of sin, and then weighed down with fear that they may have dealt with too great severity,--the faithful soldiers of the cross find no rest this side of Heaven.                                                    -    {LP 172.1}
[LP 172.2]       Chapter XVI - Second Epistle to the Corinthians         From Ephesus Paul went to Troas, with the same object which was ever before him, that of making known to the people the way of salvation through Christ. It was while visiting this city upon a former journey that the vision of the man of Macedonia and the imploring cry, "Come over and                                                                              173  help us," had decided him to preach the gospel in Europe. His stay in Troas was thus shortened, and he was prevented from laboring there as he had purposed; but he states that a door was now open to him of the Lord, and he laid the foundation of a church, which rapidly increased.  {LP 172.2}
[LP 173.1]          Paul had directed Titus, on his return from Corinth, to rejoin him at Troas, and he awaited the coming of this beloved fellow-laborer, hoping to receive some tidings from the Corinthian church. But week after week passed, and Titus came not. The apostle's solicitude became almost insupportable. He says, "My spirit found no rest, because of Titus, my brother." He left Troas, and went to Philippi, where he met Timothy, his son in the gospel.  {LP 173.1}
[LP 173.2]          Here was a church which had proved its love for the gospel of Christ by its faith and works. The brethren had not swerved from their confidence in the Lord's messenger. Paul, in his epistle to the Philippians, does not censure them, but speaks words of warm approval. The truth of the gospel had thoroughly converted them. This church could not be prevented from making donations to the apostle for his support while preaching the gospel, although he had repeatedly refused to accept their liberality. He was very persistent in his determination to sustain himself, lest occasion might be given his enemies to say that he labored for his personal gain. But the Philippians would not be denied the privilege of aiding the Lord's ambassador by bestowing of their means to meet his necessities. Twice while he was at Thessalonica, immediately after their conversion, they urged their gifts upon him. Again they sent him relief while he was preaching                                                                              174  at Corinth, and working for his own support. Also when the apostle was a prisoner at Rome, the faithful love of his Philippian brethren was evinced by their kindly care for his comfort.  {LP 173.2}
[LP 174.1]          The church at Philippi were not wealthy. Paul says of these brethren: "In a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God."  {LP 174.1}
[LP 174.2]          It had been one object of the apostle, in this journey, to collect means for the relief of the poor saints at Jerusalem. He had established in the Corinthian church, as also in Galatia, a system of weekly offerings, and had enjoined upon Titus, in his visit to Corinth, to give special attention to forwarding this benevolent enterprise. Not only was the apostle actuated by a desire to relieve the sufferings of his Jewish brethren, but he hoped that this tangible expression of the love and sympathy of the Gentile converts would soften the bitter feelings cherished toward them by many of the believers in Judea. Notwithstanding the poverty of the Philippian church, they joined readily in the apostle's plan, and urged him to accept their bounty for the needy Christians at Jerusalem. They had the utmost confidence in his integrity and judgment, and considered him the proper person to take charge of their gifts.                                                                              175   {LP 174.2}
[LP 175.1]          The Philippians did not hold their small earthly possessions with a tenacious grasp, but considered them as theirs only to use in doing good. They thus experienced the truth of the words of Christ, "It is more blessed to give than to receive." They felt that the cause of Christ was one everywhere. They therefore, in their poverty, felt called out to help other churches more needy than themselves.  {LP 175.1}
[LP 175.2]          This spirit of unsectional liberality should characterize the churches of today. They should continually keep the burden on their souls for the advancement of the cause of God in any and every place. Benevolence is the very foundation of the universe. God is a benefactor of the human family. He is a being of inexhaustible goodness and love. The love of the Father for man was expressed in the gift of his beloved Son to save the race from ruin.  {LP 175.2}
[LP 175.3]         Christ gave his life for man. He was a monarch in the courts of Heaven, yet he voluntarily left his riches and honor, and came to earth, becoming poor and lowly that we might be made rich and happy in the kingdom of Heaven. The revelation of the gospel should lead all who accept its sacred truths to imitate the great Exemplar in doing good, in blessing humanity, and in living a life of self-denial and benevolence. The sin of covetousness is specially denounced in the Scriptures. Worldliness is at war with the true principles of Christianity. A life of beneficent labor is the fruit borne by the Christian tree.  {LP 175.3}
[LP 175.4]          A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them; for they hung as a heavy weight upon his soul. The                                                                              176  depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though he gave him assurance that divine grace should be sufficient for him.  {LP 175.4}
[LP 176.1]         Paul's burden because of the Corinthians did not leave him until he reached Macedonia, where he met Titus. He states, "Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus." The report of this faithful messenger greatly relieved the mind of Paul. Titus assured him that the greater part of the church at Corinth had submitted to the injunctions of the apostle, and had given proof of the deepest repentance for the sins that had brought a reproach upon Christianity. They had immediately separated from their fellowship the ones who had sinned, and who had sought to justify their corrupt course. They had also nobly responded to the appeal in behalf of the poor saints at Jerusalem.  {LP 176.1}
[LP 176.2]          In this second epistle to the church, the apostle expressed his joy at the good work which had been wrought in them: "Though I made you sorry with a letter, I do not repent, though I did repent"--when tortured with fear that his words would be despised, and half regretting                                                                              177  that he had written so decidedly and severely. He continues: "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of." That repentance which is produced by the influence of divine grace upon the heart, will lead to the confession and forsaking of sin. Such were the fruits which the apostle declares had been manifested by the Corinthian church: "What carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal."  {LP 176.2}
[LP 177.1]          Still there was a small minority of the Corinthians who stubbornly resisted all efforts of the apostle for the purification of the church; but their course was such that none could be deceived in them. They displayed a most bitter spirit, and were bold in denunciation of Paul, accusing him of mercenary motives, and craft in preaching the gospel and dealing with the churches. They charged him with receiving personal advantage from the means contributed by the brethren for various benevolent purposes. On the other hand, some challenged his claims to apostleship, because he did not demand support from the churches which he had raised up. Thus the accusations of his opposers were conflicting, and without a shadow of foundation.  {LP 177.1}
[LP 177.2]          Just such unreasonable persons are to be met in our times, men who set themselves against the progress of the work of God, while professing to believe the truth. They refuse to come into harmony with the body of the church, the burden of                                                                              178  their work being to dissect the characters of their brethren, to raise dark suspicions, and circulate covert insinuations. Many honest persons are deceived by these calumniators, whose purpose are not so readily discerned as they would be if the traducer dealt in bare-faced falsehoods.  {LP 177.2}
[LP 178.1]          Paul, in his second epistle to the Corinthians, expresses his faith and hope in that church, that, as they had suffered reproach for Christ's sake, they would not be left in perplexities and trials without consolation. The majority of the church were true to principle, and of firm integrity; they shared in the sorrows and anxiety of their father in the gospel, and greatly deplored the sins of some who professed the Christian faith.  {LP 178.1}
[LP 178.2]          Paul informed the Corinthians of his trouble in Asia, where, he says, "We were pressed out of measure, above strength, insomuch that we despaired even of life." In his first epistle he speaks of fighting with beasts at Ephesus. He thus refers to the fanatical mob that clamored for his life. They were indeed more like furious wild beasts than men. With gratitude to God, Paul reviews his danger and his deliverance. He had thought when at Ephesus, that his life of usefulness was about to close, that the promise made to him that he should at last die for his faith, was about to be fulfilled. But God had preserved him, and his remarkable to deliverance made him hope that his labors were not at an end.  {LP 178.2}
[LP 178.3]          The apostle mentions his distress because of the burden of the churches. The pressure was sometimes so great that he could scarcely endure it. Outward dangers and inward fears had harassed him beyond his own power to bear. False teachers had prejudiced his brethren against him;                                                                              179  they had made false charges against him to destroy his influence among the churches which he had raised up. But, amid all his persecutions and discouragements, he could rejoice in the consolation which he found in Christ.  {LP 178.3}
[LP 179.1]          His conscience did not accuse him of dishonesty or unfaithfulness to his trust. It was a cause of joy to him that he had been enabled, through the grace of God, to labor in the ministry, not using his natural eloquence, to receive the praise of men, but with simplicity and pureness, in the Spirit of God, his only aim being the good of souls. The fear of God had been ever before him; the love of Christ had ever sustained him. He had not dissembled, he had not labored to obtain honor, or a reputation for wisdom. The wisdom given him of God he had exercised to rescue souls from the darkness of error and superstition, and to strengthen and build up the churches in the most holy faith.  {LP 179.1}
[LP 179.2]          He had been watchful for souls as one who must give account to God. He had not been turned from his purpose by opposition, falsehoods, the prejudice of his brethren, or the persecution of his enemies. He had given his disinterested love and labors alike to all parts of the world that he had visited. He had preached Christ with sincerity and simplicity, and the church at Corinth could sustain no charges against him.  {LP 179.2}
[LP 179.3]          He refers to the promise which he made them, to the effect that he would visit them before going to Macedonia. He tells them that God had not permitted him to visit them according to his intention; for his presence at that time would have precipitated a crisis which might have endangered souls. Had he visited them immediately                                                                              180  after leaving Ephesus, he could not have withheld the reproof that their course deserved. Had they then resisted him, the power of God, through him, would have been visited upon the evil workers. God saw that this course was not proper at that time, and guided his servant in another direction. He had sent his first epistle to present before them the evil of their course, that they might manifest repentance, and take action against those who were disgracing the church by their lascivious conduct.  {LP 179.3}
[LP 180.1]          It was through the counsel of God that he had been turned away from his original purpose of visiting them, so that when he should go to them, it would not be with the rod of correction, but with love, approval, and the spirit of meekness. He had felt that more could be gained by his letter than by his presence at that time. He had admonished them to put away the evils existing among them, before he should visit Corinth in person.  {LP 180.1}
[LP 180.2]          His compassion for them is evinced by his advice that the ones who had been dealt with for their sins, having given proof of their repentance, should be received with love and kindness. They were at liberty to act in his behalf toward the repenting sinner. If they could forgive and accept the penitent, he, acting in Christ's stead, would ratify their action. Thus the apostle shows his confidence in the wisdom of the church, and recognizes their authority to receive again into their fellowship those who had once injured the cause by their wicked course, but had now become truly penitent.  {LP 180.2}
[LP 180.3]          Paul's opposers in the church made use against him of his failure to visit Corinth according to                                                                              181  his promise, and argued that he was inconsistent and vacillating, changing his plans according to his convenience or inclination. But the apostle solemnly assures his Corinthian brethren that the reports were untrue, and that their knowledge of him should convince them of their injustice. His change of purpose, viewed from any standpoint, was no evidence that his doctrine was uncertain. As God was true and faithful, Paul's preaching was not in uncertainty or contradiction. After he had once declared the doctrine of Christ, he had said yea in Christ, and had never after said nay; or, in other words, had never retracted a single point which he had established by the word of God. His testimony had been straightforward, uniform, and harmonious, and exemplified by his own life.  {LP 180.3}
[LP 181.1]          He and his fellow-laborers had been, in their teachings and doctrine, unchangeable. Their course had been consistent and unwavering. They had ever assured their hearers that salvation was to be found alone in Christ. In matters of customs and ceremonies, the apostle declared that he had wisely met the people where they were, that none might be turned from the truth by pressing upon them that which was of no vital importance. He had carefully instructed them in the truly essential matters of the faith.  {LP 181.1}
[LP 181.2]          The apostle declares that their belief in the truths of the gospel was not the result of wisdom of words in their teachers. No human power had worked the great change. They had not been converted from heathenism to Paul or to any other man, but to Christianity. God had accepted them and made them his children, stamping his divine image upon their hearts                                                                              182  through the transforming power of his Spirit and grace. But it was necessary that those among them who had perverted the gospel of Christ, and corrupted the pure doctrines taught by him, should be rebuked, to prevent them from corrupting others, and that all might be warned by seeing that the frown of God was upon those enemies of the faith.  {LP 181.2}
[LP 182.1]          After informing his brethren of his great anxiety in their behalf, and the relief that he experienced at the coming of Titus, the apostle breaks forth with a voice of praise and triumph: "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish." The figure in the apostle's mind was that of a general returning from a victorious warfare, followed by a train of captives, according to the custom of the day. On such occasions there were persons appointed as incense-bearers. As the army marched triumphantly home, the fragrant odors, the signal of victory, were to the captives appointed to die a savor of death, in that it showed them they were nearing the time of their execution. But to those of the prisoners who had found favor with their captors, and whose lives were to be spared, it was a savor of life, in that it showed them that their freedom was near.  {LP 182.1}
[LP 182.2]          Paul had been an ardent opposer of the gospel, but he had been conquered by light from Heaven, and had yielded himself a captive of Christ. He had become an incense-bearer, signaling the victory of Christ over his enemies. Paul was now full of hope and faith. He felt that Satan was                                                                              183  not to triumph over the work of God. The praise and gratitude of his heart was poured forth as a precious ointment. He determined that the name and salvation of Jesus should be diffused by him as a sweet odor. He and his fellow-laborers would celebrate their victory over the enemies of Christ and the truth. They would go forth to their duties with new zeal and courage to spread the knowledge of Christ, as a stream of fragrant incense, through the world. To those who would accept Christ, the message would be a savor of life unto life; but to those who would persist in unbelief, it would be a savor of death unto death.  {LP 182.2}
[LP 183.1]          Paul, feeling the overwhelming magnitude of the work, exclaims, "And who is sufficient for these things?" Who is competent to preach Christ in such a way that his enemies shall have no just cause to despise him or the message which he bears? Paul would impress upon believers the solemn responsibility of the gospel ministry. Faithfulness in preaching the word, joined to a pure and consistent life, would alone make the efforts of ministers acceptable to God, and profitable to souls. Ministers of our day, burdened with a sense of the greatness of the work, may well exclaim, with the apostle, "Who is sufficient for these things?"                                                    -    {LP 183.1}
[LP 183.2]       Chapter XVII - Paul Revisits Corinth         It was autumn when Paul again visited Corinth. As he beheld the Corinthian towers and lofty citadel in the distance, the clouds that                                                                              184  enshrouded the mountains and cast a shadow upon the city beneath, seemed a fitting emblem of the error and immorality which threatened the prosperity of the Christian church in that place. The mind of Paul was agitated by conflicting thoughts. He was to meet his children in the faith of the gospel. Some of them had been guilty of grievous sins. Some of his former friends had forgotten his love and the sweet friendship and confidence of earlier days. They had become his enemies, and questioned and disputed whether he was a true apostle of Christ, intrusted with the gospel. Though the majority of the church had turned from their sins and submitted to the commands of Paul, yet it could not be with them entirely as it was before their immorality. There could not exist that union, love, and confidence between teacher and people, as upon the occasion of his former visit.  {LP 183.2}
[LP 184.1]          There were still some in the church, who, when reproved by the apostle, had persisted in their sinful course, despising his warnings and defying his authority. The time had come when he must take decisive measures to put down this opposition. He had warned the Corinthians of his purpose to come and deal in person with the obstinate offenders: "I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare; since ye seek a proof of Christ speaking in me." He had delayed his coming, to give them time for reflection and repentance. But now all who continued in their course of error and sin, must be separated from the church of Christ. They had charged Paul with timidity and weakness because of his long forbearance through love for their souls.                                                                              185  He would now be compelled to pursue a course which would disprove this charge.  {LP 184.1}
[LP 185.1]          As Paul thus approaches Corinth, how striking the contrast to the close of a former journey, when Saul, "breathing out threatenings and slaughter against the disciples of the Lord," drew near to Damascus! How widely different the appearance, purposes, and spirit of Saul and Paul! Then he was intrusted with the sword of secular power, he was the agent of the Sanhedrim, the Jewish inquisitor, the exterminator of heretics, seeking victims to imprison, to scourge, or to stone. Filled with pride, he rode toward Damascus, with servants at his command to convey his prisoners to Jerusalem. Now he journeys on foot, with no outward tokens of rank or power, and no officers of justice to do his bidding. The utmost that he can do to punish those who disregard his authority, is to separate them from a society whose members are everywhere regarded as ignorant and degraded. His enemies declare that his bodily presence is weak, and his speech contemptible. Yet the apostle is not so powerless as he is represented. He bears a commission from the King of kings. All Heaven is enlisted to sustain him. His weapons are not carnal, but mighty through God to overthrow the strongholds of sin and Satan.  {LP 185.1}
[LP 185.2]          There has been as great a change in the spirit of the apostle, as in his outward appearance. Then he was "breathing out threatenings and slaughter against the disciples;" he "made havoc of the church;" he "haled men and women to prison;" he "compelled them to blaspheme;" he was "exceedingly mad" against all who revered the name of Jesus. His heart was filled with                                                                              186  bitterness, malice, and hatred; yet he was so deluded as to imagine himself serving God, while in reality doing the work of Satan. Now the proud, passionate nature of Saul has been transformed by the grace of Christ. His heart yearns over his most bitter opponents. The thought of causing them pain, fills him with sorrow. He wrote to his brethren, "If I cause you grief, who is there to cause me joy?" He entreated them to spare him the necessity of dealing severely with them. All that was good and noble in the character of Saul remains, the same zeal burns upon the altar of his heart; but it has been purified, and sacredly consecrated to the service of Christ.  {LP 185.2}
[LP 186.1]          Paul was accompanied to Corinth by a little band of fellow-laborers, some of whom had been his companions during the months spent in Macedonia, and his assistants in gathering funds for the church at Jerusalem. He could rely upon these brethren for sympathy and support in the present crisis. And though the condition of the Corinthian church was in some respects painful and discouraging, there were also reasons for joy and gratitude. Many who had once been corrupt and degraded worshipers of idols, were now sincere and humble followers of Christ. Not a few still regarded the apostle with warm affection, as the one who had first borne to them the precious light of the gospel. As he once more greeted these disciples, and saw the proof of their fidelity and zeal, he felt that his labor had not been in vain. In the society of his beloved companions and these faithful converts, his worn and troubled spirit found rest and encouragement.  {LP 186.1}
[LP 186.2]          For three months Paul stayed at Corinth.                                                                              187  During this period he not only labored unweariedly for the church in that city, but he found time to look forward to wider missions, and to prepare for new conquests. His thoughts were still occupied with his contemplated journey from Jerusalem to Rome. To see the Christian faith firmly established at the great center of the known world, was one of his dearest hopes and most cherished plans. A church had already been raised up at Rome, and the apostle desired to secure their co-operation in the work which he hoped to accomplish. To prepare the way for his labors among these brethren, as yet strangers, he addressed them by letter, announcing his purpose to visit Rome, and also by their aid to plant the standard of the cross in Spain.  {LP 186.2}
[LP 187.1]          In his Epistle to the Romans, Paul set forth the great principles of the gospel which he hoped to present in person. He stated his position on the questions which were agitating the Jewish and Gentile churches, and showed that the hopes and promises which once belonged especially to the Jews were now offered to the Gentiles. With great clearness and power he presented the doctrine of justification by faith in Christ. While addressing the Roman Christians, Paul designed to instruct other churches also; but how little could he foresee the far-reaching influence of his words! The great truth of justification by faith, as set forth in this epistle, has stood through all the ages as a mighty beacon to guide the repentant sinner into the way of life. This light scattered the darkness which enveloped Luther's mind, and revealed to him the power of the blood of Christ to cleanse from sin. It has guided thousands of sin-burdened souls to the same                                                                              188  source of pardon and peace. Every Christian has reason to thank God for that epistle to the church at Rome.  {LP 187.1}
[LP 188.1]          While Paul looked with interest and hope to new fields of labor in the west, he had cause for serious apprehension concerning the fields of his former labor in the east. Tidings had been received at Corinth from the churches in Galatia, revealing a state of great confusion, and even of absolute apostasy. Judaizing teachers were opposing the work of the apostle, and seeking to destroy the fruit of his labors.  {LP 188.1}
[LP 188.2]          In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foot-hold in the churches. It was impossible, by scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia.  {LP 188.2}
[LP 188.3]          Paul's soul was stirred as he saw the evils                                                                              189  that threatened speedily to destroy these churches. He immediately wrote to the Galatians, exposing their false theories, and with great severity rebuking those who had departed from the faith.  {LP 188.3}
[LP 189.1]          In the introduction to his epistle, he asserted his own position as an apostle, "not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead." He had been commissioned by the highest authority, not of earth, but in Heaven. After giving his salutation to the church, he pointedly addresses them: "I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel, which is not another." The doctrines which the Galatians had received, could not in any sense be called the gospel; they were the teachings of men, and were directly opposed to the doctrines taught by Christ.  {LP 189.1}
[LP 189.2]          The apostle continues: "But there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from Heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."  {LP 189.2}
[LP 189.3]          How different from his manner of writing to the Corinthian church is the course which he pursues toward the Galatians! In dealing with the former, he manifests great caution and tenderness, while he reproves the latter with abrupt severity. The Corinthians had been overcome by temptation, and deceived by the ingenious sophistry of teachers who presented errors under the guise of truth. They had become confused and bewildered. To teach them to distinguish the false from the true, required great caution and patience in their instructor. Harshness or                                                                              190  injudicious haste would have destroyed his influence over those whom he sought to benefit.  {LP 189.3}
[LP 190.1]          In the Galatian churches, open, unmasked error was supplanting the faith of the gospel. Christ, the true foundation, was virtually renounced for the obsolete ceremonies of Judaism. The apostle saw that if these churches were saved from the dangerous influences which threatened them, the most decisive measures must be taken, the sharpest warnings given, to bring them to a sense of their true condition.  {LP 190.1}
[LP 190.2]          To deal wisely with different classes of minds, under varied circumstances and conditions, is a work requiring wisdom and judgment, enlightened and sanctified by the Spirit of God. The minister of Christ should learn the importance of adapting his labors to the condition of those whom he seeks to benefit. Tenderness, patience, decision, and firmness are alike needful; but they are to be exercised with proper discrimination. It is only by maintaining a close connection with God that his servants can hope to meet judiciously the trials and difficulties that still arise in the churches.  {LP 190.2}
[LP 190.3]          Paul had presented to the Galatians the gospel of Christ in its purity. His teachings were in harmony with the Scriptures; and the Holy Spirit had witnessed to his labors. Hence he warned his brethren to listen to nothing that should contradict the truth which they had been taught.  {LP 190.3}
[LP 190.4]          The apostle reverts to his own experience, of which the Galatians have been previously informed. He reminds them of his proficiency in the learning of the Jews, and his zeal for their religion. Even in early manhood he had achieved                                                                              191  distinction as an able and zealous defender of the Jewish faith. But when Christ was revealed to him, he at once renounced all his prospective honors and advantages, and devoted his life to the preaching of the cross. He appeals to his brethren to decide whether in all this he could have been actuated by any worldly or selfish motive. He then shows them that after his conversion he had no opportunity to receive instruction from man. The doctrines which he preached had been revealed to him by the Lord Jesus Christ. After the vision at Damascus, Paul retired into Arabia, for communion with God. It was not until three years had elapsed that he went up to Jerusalem; and he then made a stay of but fifteen days, thence going out to preach the gospel to the Gentiles. He declares that he was "unknown by face unto the churches of Judea which were in Christ. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me."  {LP 190.4}
[LP 191.1]          In thus reviewing his history, the apostle seeks to make apparent to all that by special manifestation of divine power he had been led to perceive and to grasp the great truths of the gospel, as presented in the Old Testament scriptures and embodied in the life of Christ on earth. It was the knowledge received from God himself which led Paul to warn and admonish the Galatians in that solemn and positive manner. He did not present the gospel in hesitancy and doubt, but with the assurance of settled conviction and absolute knowledge. In his epistle he clearly marks the contrast between being taught by man and receiving instruction direct from Christ.                                                                              192   {LP 191.1}
[LP 192.1]          The apostle urged upon the Galatians, as their only safe course, to leave the false guides by whom they had been misled, and to return to the faith which they had received from the Source of truth and wisdom. Those false teachers were hypocritical, unregenerate men; unholy in heart, and corrupt in life. Their religion consisted in a round of ceremonies, by the performance of which they expected to receive the favor of God. They had no relish for a doctrine which taught, "Except a man be born again, he cannot see the kingdom of God." Such a religion required too great a sacrifice. Hence they clung to their errors, deceiving themselves, and deceiving others.  {LP 192.1}
[LP 192.2]          To substitute the external forms of religion for holiness of heart and life, is still as pleasing to the unrenewed nature as in the days of the apostles. For this reason, false teachers abound, and the people listen eagerly to their delusive doctrines. It is Satan's studied effort to divert the minds of men from the one way of salvation, --faith in Christ, and obedience to the law of God. In every age the arch-enemy adapts his temptations to the prejudices or inclinations of the people. In apostolic times he led the Jews to exalt the ceremonial law, and reject Christ; at the present day he induces many professed Christians, under the pretense of honoring Christ, to cast contempt upon the moral law, and teach that its precepts may be transgressed with impunity. It is the duty of every faithful servant of God, to firmly and decidedly withstand these perverters of the faith, and to fearlessly expose their errors by the word of truth.  {LP 192.2}
[LP 192.3]          Paul continues to vindicate his position as the                                                                              193  apostle of Christ, not by the will of men, but by the power of God. He describes the visit which he made to Jerusalem to secure a settlement of the very questions which are now agitating the churches of Galatia, as to whether the Gentiles should submit to circumcision and keep the ceremonial law. This was the only instance in which he had deferred to the judgment of the other apostles as superior to his own. He had first sought a private interview, in which he set the matter in all its bearings before the leading apostles, Peter, James, and John. With far-seeing wisdom, he concluded that if these men could be led to take a right position, everything would be gained. Had he first presented the question before the whole council, there would have been a division of sentiment. The strong prejudice already excited because he had not enforced circumcision on the Gentiles, would have led many to take a stand against him. Thus the object of his visit would have been defeated, and his usefulness greatly hindered. But the three leading apostles, against whom no such prejudice existed, having themselves been won to the true position, brought the matter before the council, and won from all a concurrence in the decision to leave the Gentiles free from the obligations of the ceremonial law.  {LP 192.3}
[LP 193.1]          Paul further disproved the accusations of his enemies, by showing that his position as an apostle of Christ had been acknowledged by the council at Jerusalem, and that in his labors among the Gentiles he had complied with the decisions of that council. Those who were seeking to destroy his influence, professed to acknowledge Peter, James, and John as pillars of the church.                                                                              194  They were constantly extolling these apostles, and endeavoring to prove them superior to Paul in position and authority. But Paul showed that his enemies could not justify their course by a pretended regard for these apostles. While he honored them as faithful ministers of Christ, he showed that they had not attempted to instruct him, neither had they commissioned him to preach the gospel. They were convinced that God had called him to present the truth to the Gentiles, as he had designated Peter to go especially to the Jews. Hence they acknowledged before the council Paul's divine commission, and received him as a fellow-laborer of equal position with themselves.  {LP 193.1}
[LP 194.1]          It was not to exalt self, but to magnify the grace of God, that Paul thus presented to those who were denying his apostleship, proof that he was "not a whit behind the very chiefest apostles." Those who sought to belittle his calling and his work were fighting against Christ, whose grace and power were manifested through Paul. Hence the apostle felt that he was forced, by the opposition of his enemies, and even by the course of his brethren, to take a decided stand to maintain his position and authority.                                                    -    {LP 194.1}
[LP 194.2]       Chapter XVIII - Paul's Last Journey to Jerusalem         Paul greatly desired to reach Jerusalem before the passover, as he would thus have an opportunity to meet the people who came from all parts of the world to attend the feast. He had a                                                                              195  continual hope that in some way he might be instrumental in removing the prejudice of his countrymen, so that they might accept the precious light of the gospel. He was also desirous of meeting the church at Jerusalem, and bearing to them the liberalities donated by other churches to the poor brethren in Judea. And he hoped, in this visit, to bring about a firmer Christian union between the Jewish and Gentile converts to the faith.  {LP 194.2}
[LP 195.1]          Having completed his work at Corinth, he determined to sail directly for one of the ports on the coast of Palestine. All his arrangements had been made, and he was about to step on board the ship, when he was informed of a plot laid by the Jews to take his life. These opposers of the faith had been foiled in all their efforts to put an end to the apostle's work. Since the unsuccessful attempt to secure his condemnation by Gallio, five years before, they had been unable to arouse the people or the rulers against him. The work of the gospel had advanced, despite all their opposition. From every quarter there came accounts of the spread of the new doctrine by which Jews were released from their distinctive observances, and Gentiles admitted to share equal privileges as children of Abraham. The success attending the preaching of this doctrine, which with all their hatred they could not controvert, stung the Jews to madness. Paul, in his preaching at Corinth, presented the same arguments which he urged so forcibly in his epistles. His strong statement, "There is neither Greek nor Jew, circumcision nor uncircumcision," was regarded by his enemies as daring blasphemy. They determined that his voice should be silenced.                                                                              196  While he was under the protection of the Roman authorities, it might not be prudent to molest him; but they would have their revenge as soon as the ship had left the shore. It would not be a difficult matter to bribe captain or sailors to do any deed of violence.  {LP 195.1}
[LP 196.1]          Upon receiving warning of the plot, Paul decided to change his course, and go round by Macedonia, accompanied by a sufficient number of brethren to protect him. His plan to reach Jerusalem by the passover had to be given up, but he hoped to be there at Pentecost. An overruling Providence permitted the apostle to be delayed on this occasion; for had he been present at the passover, he would have been accused of instigating a riot and massacre which was caused by the pretensions of an Egyptian impostor claiming to be the Messiah.  {LP 196.1}
[LP 196.2]          At Philippi Paul tarried to keep the passover. Only Luke remained with him, the other members of the company passing on to Troas to await him there. The Philippians were the most loving and true-hearted of the apostle's converts, and he enjoyed a peaceful and happy visit with them during the eight days of the feast.  {LP 196.2}
[LP 196.3]          The passage from Philippi was hindered by contrary winds, so that five days instead of two, the usual time, were required to reach Troas. Here Paul remained seven days, and as was his custom, improved the opportunity to encourage and strengthen the believers.  {LP 196.3}
[LP 196.4]          Upon the last evening of his tarry with them, the brethren "came together to break bread." The fact that their beloved teacher was about to depart, had called together a larger company than usual. They assembled in an upper room                                                                              197  on the third story, the coolest and pleasantest place for such a gathering on that warm spring evening. The nights were then dark, but many lights were burning in the chamber. Paul's mind was impressed with a sense of the perils that awaited him, and the uncertainty of again meeting with his brethren; he had matters of great interest and importance to present before them; and in the earnestness of his love and solicitude for them, he preached until midnight.  {LP 196.4}
[LP 197.1]          On the broad sill of a window whose shutters had been thrown open, sat a youth named Eutychus. In this perilous position he sank into a deep slumber, and at last fell from his seat into the court below. The discourse was interrupted. All was alarm and confusion. The youth was taken up dead, and many gathered about him with cries and mourning. But Paul, passing through the affrighted company, clasped him in his arms, and sent up an earnest prayer that God would restore the dead to life. The prayer was granted. Above the sound of mourning and lamentation the apostle's voice was heard, saying, "Trouble not yourselves, for his life is in him." With rejoicing, yet in deep humility at this signal manifestation of God's power and mercy, the believers again assembled in the upper chamber. They partook of the communion, and then Paul continued his discourse till the dawn of day. Eutychus was now fully restored, and they brought him into the congregation and were not a little comforted.  {LP 197.1}
[LP 197.2]          The time had now come when the company must separate. The brethren who accompanied Paul went on board the ship, which was about to set sail. The apostle, however, chose to take                                                                              198  the nearer route by land between Troas and Assos, and rejoin his companions on shipboard at the latter city. The difficulties and dangers connected with his proposed visit to Jerusalem, the attitude of that church toward himself and his work, as well as the condition of the churches and the interests of the gospel work in other fields, presented subjects for earnest, anxious thought, and he chose this lonely walk that he might have opportunity for reflection and communion with God.  {LP 197.2}
[LP 198.1]          As the travelers sailed southward from Assos, they passed the city of Ephesus, so long the scene of the apostle's labors. He had greatly desired to visit the church there; for he had important instruction and counsel to impart to them. But upon consideration he relinquished this purpose. Any delay might render it impossible for him to reach Jerusalem by Pentecost. On arriving at Miletus, however, he learned that the ship would be detained for a short time, and he immediately sent a message to the elders of the Ephesian church to come to him. The distance was but thirty miles, and the apostle hoped to secure at least a few hours' intercourse with these men upon whom the prosperity of the church must largely depend.  {LP 198.1}
[LP 198.2]          When they had come, in answer to his call, he thus addressed them: "Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews; and how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and                                                                              199  from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ."  {LP 198.2}
[LP 199.1]          Paul had ever exalted the divine law. He had presented before the people their great sin in transgressing its precepts, and their duty to repent of such transgression. He had showed them that there was in law no power to save them from the penalty of disobedience. While they should repent of their sins, and humble themselves before God, whose holy law they had broken, and whose just wrath they had thus incurred, they must exercise faith in the blood of Christ as their only ground of pardon. The Son of God died as their sacrifice, and ascended to Heaven to stand as their advocate before the Father. By repentance and faith they might be freed from the condemnation of sin, and through the grace of Christ be enabled henceforth to render obedience to the law of God.  {LP 199.1}
[LP 199.2]          The apostle continued: "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there, save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more." Paul had not designed to bear this testimony; but while he was speaking, the Spirit of inspiration came upon him, confirming his former fears that this would be his last meeting with his Ephesian                                                                              200  brethren. He therefore left with them his counsel and admonition as his will and testament to be carried out by them when they should see him no more.  {LP 199.2}
[LP 200.1]          "Wherefore I take you to record this day, that I am pure from the blood of all men; for I have not shunned to declare unto you all the counsel of God." No fear of giving offense, no desire for friendship or applause, could lead him to withhold the words which God had given him for their instruction, warning, or correction. The minister of Christ is not to present to the people those truths that are most pleasing, while he withholds others which might cause them pain. He should watch with deep solicitude the development of character. If he sees that any of his flock are cherishing sin, he must as a faithful shepherd give them instruction from God's word applicable to their case. Should he permit them in their self-confidence to go on in sin unwarned, he would be held responsible for their blood. The pastor who fulfills his high commission must instruct his people in every point of the Christian faith, all that they ought to be or to do, in order to stand perfect in the day of God.  {LP 200.1}
[LP 200.2]          The apostle admonishes his brethren: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Could ministers of the gospel constantly bear in mind that they are dealing with the purchase of the blood of Christ, they would have a deeper sense of the solemn importance of their work. They are to take heed unto themselves and to the flock. Their own example must illustrate and                                                                              201  enforce their instructions. Those who teach others the way of life should be careful to give no occasion for the truth to be evil spoken of. As representatives of Christ, they are to maintain the honor of his name. By their devotion, their purity of life, their godly conversation, they should prove themselves worthy of their calling. By a right example they may exert an influence which words alone could not have, to encourage faith and holiness, fervent love, devotion, and integrity among those for whom they labor. God requires of all his servants fearlessness in preaching the word, fidelity in exemplifying its precepts, however it may be despised, reviled, opposed, or persecuted. Every faithful teacher of the truth will at the close of his labors be able to say with Paul, "I am pure from the blood of all men."  {LP 200.2}
[LP 201.1]          The Holy Spirit revealed to the apostle the dangers which would assail the church at Ephesus: "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Paul trembled for the church as he looked forward to the attacks which they must suffer from external and internal foes. It is while the husbandman sleeps that tares are sown; while the shepherds are neglecting their duty, the wolf finds entrance to the fold. With solemn earnestness he bids his brethren guard vigilantly their sacred trust. He points them for an example to his own unwearied labors: "Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day and with tears."  {LP 201.1}
[LP 201.2]          "And now, brethren," he continued, "I                                                                              202  commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. I have coveted no man's silver, or gold, or apparel." Some of the Ephesian brethren were wealthy; but Paul had never sought to receive personal benefit from them. It was no part of his message to call attention to his own wants. He declares, "These hands have ministered unto my necessities, and to them that were with me." Amid his arduous labors and extensive journeys for the cause of Christ, he was able, not only to supply his own wants, but to spare something for the support of his fellow-laborers and the relief of the worthy poor. This was accomplished only by unremitting diligence and the closest economy. Well might he point to his own example, as he said, "I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive."  {LP 201.2}
[LP 202.1]          "And when he had thus spoken, he kneeled down, and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more." By his fidelity to the truth, Paul inspired intense hatred; but he also inspired the deepest and warmest affection. Sadly the disciples followed him to the ship, their hearts filled with anxiety, both for his future and for their own. The apostle's tears flowed freely as he parted from these brethren, and after he had embarked there came to him from the shore the sound of weeping. With heavy hearts the elders turned homeward,                                                                              203  knowing that they could expect no further help from him who had felt so deep an interest and labored with so great zeal for them and for the church under their care.  {LP 202.1}
[LP 203.1]          From Miletus the travelers had a prosperous voyage to Patara, on the southwest shore of Asia Minor, where they left their ship, and took passage on another vessel bound for the coast of Phenicia. Again they enjoyed favoring winds, and, fully two weeks before the Pentecost, they landed at Tyre, where the ship was to unload its cargo.  {LP 203.1}
[LP 203.2]          The apostle's anxiety about reaching Jerusalem was now at an end. There were a few disciples at Tyre, and having succeeded in searching them out, he spent the next week with them. The Holy Spirit had revealed to these brethren something of the dangers which awaited Paul at Jerusalem, and they endeavored to dissuade him from his purpose. But the same Spirit which had warned him of afflictions, bonds, and imprisonment, still urged him forward, a willing captive. When the week was over, Paul left them. So strong a hold upon their affections had he gained in this brief period, that all the brethren, with their wives and children, started with him to conduct him on his way; and before he stepped on board the ship, they knelt side by side upon the shore and prayed, he for them, and they for him.  {LP 203.2}
[LP 203.3]          Pursuing their journey southward, the travelers arrived at Caesarea, and "entered into the house of Philip the evangelist, which was one of the seven, and abode with him." Here Paul tarried until the very eve of the feast. These few peaceful, happy days were the last days of perfect                                                                              204  freedom which he was for a long time to enjoy. Before he should enter upon the stormy scenes that awaited him at Jerusalem, the Lord graciously refreshed his spirit with this season of rest and happy communion.  {LP 203.3}
[LP 204.1]          Philip the evangelist was bound to Paul by ties of the deepest sympathy. A man of clear discernment and sterling integrity, Philip had been the first to break away from the bondage of Jewish prejudice, and thus had helped prepare the way for the apostle's work. It was Philip who preached the gospel to the Samaritans; it was Philip who had the courage to baptize the Ethiopian eunuch. For a time the history of these two workers had been closely intertwined. It was the violent persecution of Saul the Pharisee that had scattered the church at Jerusalem, and destroyed the effectiveness of the organization of the seven deacons. The flight from Jerusalem had led Philip to change his manner of labor, and resulted in his pursuing the same calling to which Paul gave his life. Precious hours were these that Paul and Philip spent in each other's society; thrilling were the memories that they recalled of the days when the light which had shone upon the face of Stephen upturned to Heaven as he suffered martyrdom, flashed in its glory upon Saul the persecutor, bringing him, a helpless suppliant, to the feet of Jesus.  {LP 204.1}
[LP 204.2]          Soon after the apostle's arrival at Caesarea, the prophet Agabus came down from Judea. He had been warned by the Holy Spirit, of the fate which awaited Paul, and in the symbolic manner of the ancient prophets he loosened the apostle's girdle, and with it bound his own hands                                                                              205  and feet, saying, "So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." The companions of Paul had been aware that his visit to Jerusalem would be attended with great peril; but they had not foreseen the full extent of the danger. Now apprehension had become certainty; and to the perils to be encountered from the Jews were added the horrors of a Roman imprisonment. They earnestly entreated Paul to stay where he was, and permit them to go to Jerusalem to deliver the contributions from the Gentile churches. The brethren at Caesarea also united their prayers and tears with those of his companions: Why should he face this great peril? Why expose his precious life to the malice of the Jews? Would it not be presumptuous to go, after receiving definite warning from the Spirit of God?  {LP 204.2}
[LP 205.1]          The apostle was deeply moved by the entreaties of his beloved brethren. To human judgment he had sufficient reason to relinquish his plan as unwise. But he felt that he was moving in obedience to the will of God, and he could not be deterred by the voice of friends, or even the warning of the prophet. He would not swerve from the path of duty to the right hand nor to the left. He must follow Christ, if need be, to prison and to death. His tears fell not for himself, but in sympathy with his brethren, upon whom his determination had brought so great sorrow. "What mean ye to weep, and to break mine heart?" he exclaimed; "for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus." Seeing that they caused him pain, without changing                                                                              206  his purpose, the brethren ceased their importunity, saying only, "The will of the Lord be done."  {LP 205.1}
[LP 206.1]          The time soon came for the brief stay at Caesarea to end, and, accompanied by some of the Caesarean brethren, Paul and his company set out for Jerusalem, their hearts deeply shadowed by the presentiment of coming evil. The crowd at the annual feasts was so great that strangers often failed to find shelter within the city, and were obliged to resort to booths outside the walls. But, according to previous arrangements, the apostle and his attendants were to be entertained at the house of "one Mnason, of Cyprus, an old disciple."  {LP 206.1}
[LP 206.2]          Since his conversion, Paul's visits to Jerusalem had always been attended with anxiety, and with a feeling of remorse as he gazed upon scenes that recalled his former life. There was the school of Gamaliel, where he had received his education, the synagogue in which he worshiped, the house where the high priest had given him his commission to Damascus, the spot where the blood of Stephen had witnessed for Christ. As the apostle gazed upon the place for martyrdom, the scene in all its vividness rose up before him. Was he going forward to a similar fate? Never had he trod the streets of Jerusalem with so sad a heart as now. He knew that he would find few friends and many enemies. In the crowds around him were thousands whom the very mention of his name would excite to madness. He was in the city which had been the murderer of the prophets, which had rejected and slain the Son of God, and over which now hung the threatenings of divine wrath. Remembering                                                                              207  how bitter had been his own prejudice against the followers of Christ, he felt the deepest pity for his deluded countrymen. And yet how little hope could he feel that he would be able to benefit them! The same blind wrath which had once burned in his own heart, was now with untold power kindling the hearts of a whole nation against him.  {LP 206.2}
[LP 207.1]          And he could not count upon the sympathy and support of even his own brethren in the faith. The unconverted Jews who had so closely followed upon his track, had not been slow to circulate the most unfavorable reports at Jerusalem, both personally and by letter, concerning him and his work, and some, even of the apostles and elders, had received these reports as truth, making no attempt to contradict them, and manifesting no desire to harmonize with him. Yet in the midst of discouragements, the apostle was not in despair. He trusted that the Voice which had spoken to his own heart would yet speak to the hearts of his countrymen, and that the Master whom his fellow-disciples loved and served would yet unite their hearts with his in the one work of the gospel.                                                    -    {LP 207.1}
[LP 207.2]       Chapter XIX - Meeting with the Elders         "And when we were come to Jerusalem, the brethren received us gladly." Thus Luke describes the reception of the apostle to the Gentiles on his arrival at Jerusalem. Although Paul everywhere encountered prejudice, envy, and                                                                              208  jealousy, he also found hearts that were open to receive the glad tidings which he brought, and that loved him for the sake of Christ and the truth. Yet, cheering as was the kindly greeting he received, it could not remove his anxiety as to the attitude of the church at Jerusalem toward himself and his work. Their real feelings would be more fully seen in the meeting with the elders of the church, to take place on the morrow.  {LP 207.2}
[LP 208.1]          Paul longed to be fully united with these. He had done all in his power to remove the prejudice and distrust so unjustly excited because he presented the gospel to the Gentiles without the restrictions of the ceremonial law. Yet he feared that his efforts might be in vain, and that even the liberal offerings of which he was the bearer might fail to soften the hearts of the Jewish brethren. He knew that the men whom he was to encounter were persons of great firmness and decision, and he looked forward with considerable apprehension to this meeting with them; yet he could not avoid the ordeal, trying though it might be. He had come to Jerusalem for no other purpose than to remove the barriers of prejudice and misunderstanding which had separated them, and which had so greatly obstructed his labors.  {LP 208.1}
[LP 208.2]          On the day following Paul's arrival, the elders of the church, with James at their head, assembled to receive him and his fellow-travelers as messengers from the Gentile churches. Paul's first act was to present the contributions with which he had been intrusted. He had been careful to guard against the least occasion for suspicion in the administration of his trust, by causing delegates to be elected by the several                                                                              209  churches to accompany him as joint trustees of the funds collected. These brethren were now called forward, and one by one they laid at the feet of James the offerings which the Gentile churches had freely given, although often from their deepest poverty. Here was tangible proof of the love and sympathy felt by these new disciples for the mother-church, and their desire to be in harmony with the Jewish brethren. Here was evidence also, that Paul had faithfully fulfilled the promise given, when at the council years before he had been urged to remember the poor.  {LP 208.2}
[LP 209.1]          These contributions had cost the apostle much time and anxious thought, and much wearisome labor. They far exceeded the expectations of the Jewish elders, and might have been expected to call forth warm expressions of gratitude and appreciation. But Paul's half-acknowledged fears as to the manner in which the gift would be received were realized. He could only find comfort in the consciousness that he had done his duty, and had encouraged in his converts a spirit of generosity and love.  {LP 209.1}
[LP 209.2]          After the presentation of the gifts, Paul gave the brethren an account of his manner of labor, and its results. He had on former occasions stood before the same assembly, in the same city. It was before the same audience at the apostolic council (Acts 15) years before, that he related his experience in his conversion, and the great work which God had wrought through him among the Gentiles. The Spirit of the Lord then witnessed to the word spoken, and under its influence the council yielded their prejudices, and expressed themselves as in harmony with the position of the                                                                              210  apostle, and sent an address to the churches to that effect. But the same battle was again to be fought, the same prejudices once more to be met.  {LP 209.2}
[LP 210.1]          Paul now gave his brethren an account of his labors since he parted with them four years before, and "declared particularly what things God had wrought among the Gentiles by his ministry." As he described the work at Ephesus, which had resulted in raising up that large church in the very stronghold of heathenism, none could listen without interest. But he necessarily touched upon points that would irritate those who had cherished prejudice against him. He could not recount his experience in Galatia without stating the difficulties which he had encountered from those Judaizing teachers who had attempted to misrepresent his teaching and pervert his converts. In describing the work at Corinth, he could but mention those who had spread confusion and strife among the church there. Yet he related all with great gentleness and courtesy, carefully avoiding everything that would unnecessarily wound his brethren, and dwelling especially upon topics where he knew they could harmonize.  {LP 210.1}
[LP 210.2]          The effort was not without good results. The Spirit of God impressed the minds of the brethren and affected their hearts. The tidings of the progress of the gospel, the evidence that the power of God was working with the apostle's efforts, softened their feelings toward Paul, and convinced them that their prejudice against him was unfounded; and they glorified God for the wonders of his grace. At the close of Paul's address, the brethren joined in a season of solemn praise, and the Amen, expressive of their hearty sanction of his work, was swelled by many voices.                                                                              211   {LP 210.2}
[LP 211.1]          But beneath this apparent harmony, prejudice and dissatisfaction were still smouldering. Some in the church were still striving to mold Christianity after the old customs and ceremonies that were to pass away at the death of Christ. They felt that the work of preaching the gospel must be conducted according to their opinions. If Paul would labor in accordance with these ideas, they would acknowledge and sustain his work; otherwise they would discard it.  {LP 211.1}
[LP 211.2]          The elders of the church had been at fault in allowing themselves to be influenced by the enemies of the apostle. But when they heard from his own lips an account of the work he had been doing, it assumed a different aspect. They could not condemn his manner of labor; they were convinced that it bore the signet of Heaven. The liberal contributions from the new churches he had raised up, testified to the power of the truth. They saw that they had been held in bondage by the Jewish customs and traditions, and that the work of the gospel had been greatly hindered by their efforts to maintain the middle wall of partition between Jew and Gentile.  {LP 211.2}
[LP 211.3]          Now was the golden opportunity for these leading men to frankly confess that God had wrought through Paul, and that they were wrong in permitting the reports of his enemies to create jealousy and prejudice against him. But instead of doing justice to the one whom they had injured, they still appeared to hold him responsible for the existing prejudice, as though he had given them cause for such feelings. They did not nobly stand in his defense, and endeavor to show the disaffected party their error; but they threw the burden wholly upon Paul, counseling him to pursue                                                                              212  a course for the removal of all misapprehension. They responded to his testimony in these words: "Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together; for they will hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads; and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication."  {LP 211.3}
[LP 212.1]          The brethren hoped that by this act Paul might give a decisive contradiction of the false reports concerning him. But while James assured Paul that the decision of the former council (Acts 15) concerning the Gentile converts and the ceremonial law still held good, the advice given was not consistent with that decision which had also been sanctioned by the Holy Spirit. The Spirit of God did not prompt this advice. It was the fruit of cowardice. By non-conformity to the ceremonial law, Christians would bring upon themselves the hatred of the unbelieving Jews, and expose themselves to severe persecution. The                                                                              213  Sanhedrim was doing its utmost to hinder the progress of the gospel. Men were chosen by this body to follow up the apostles, especially Paul, and in every possible way oppose them in their work. Should the believers in Christ be condemned before the Sanhedrim as breakers of the law, they would bring upon themselves swift and severe punishment as apostates from the Jewish faith.  {LP 212.1}
[LP 213.1]          Here is a decisive refutation of the claims so often made, that Christ and his apostles violated the Sabbath of the fourth commandment. Could the sin of Sabbath breaking have been fastened upon Christ or Stephen or others who died for their faith, men would not have been suborned to bear false witness against them to furnish some pretext for their condemnation. One such instance of transgression of the law would have placed the Christians in the power of their enemies. Their carefulness to show the utmost respect for customs and ceremonies of minor importance is an evidence that it would have been impossible for them to violate the Sabbath of the fourth commandment without suffering the severest penalty.  {LP 213.1}
[LP 213.2]          The disciples themselves yet cherished a regard for the ceremonial law, and were too willing to make concessions, hoping by so doing to gain the confidence of their countrymen, remove their prejudice, and win them to faith in Christ as the world's Redeemer. Paul's great object in visiting Jerusalem was to conciliate the church of Palestine. So long as they continued to cherish prejudice against him, they were constantly working to counteract his influence. He felt that if he could by any lawful concession on his                                                                              214  part win them to the truth, he would remove a very great obstacle to the success of the gospel in other places. But he was not authorized of God to concede so much as they had asked. This concession was not in harmony with his teachings, nor with the firm integrity of his character. His advisers were not infallible. Though some of these men wrote under the inspiration of the Spirit of God, yet when not under its direct influence they sometimes erred. It will be remembered that on one occasion Paul withstood Peter to the face because he was acting a double part.  {LP 213.2}
[LP 214.1]          When we consider Paul's great desire to be in harmony with his brethren, his tenderness of spirit toward the weak in faith, his reverence for the apostles who had been with Christ, and for James, the brother of the Lord, and his purpose to become all things to all men as far as he could do this and not sacrifice principle,--when we consider all this, it is less surprising that he was constrained to deviate from his firm, decided course of action. But instead of accomplishing the desired object, these efforts for conciliation only precipitated the crisis, hastened the predicted sufferings of Paul, separated him from his brethren in his labors, deprived the church of one of its strongest pillars, and brought sorrow to Christian hearts in every land.                                                                   -    {LP 214.1}
[LP 214.2]       Chapter XX - Paul a Prisoner         On the following day Paul proceeded to comply with the counsel of the elders. There were among the believers in Jerusalem at that time                                                                              215  four persons who were under the Nazarite vow, ［Numbers 6.］ the term of which had nearly expired. Certain sacrifices for purification were yet to be offered, which were so costly as to be impossible for a very poor man. It was considered by the Jews a pious act for a wealthy man to defray the necessary expenses and thus assist his poorer brethren to complete their vow. This, Paul had consented to do for the four Christian Nazarites. The apostle himself was poor, working with his own hands for his daily bread, yet he willingly incurred this expense, and accompanied the Nazarites to the temple to unite with them in the ceremonies of the seven days of purification.  {LP 214.2}
[LP 215.1]         Those who had counseled Paul to perform this act of concession had not fully considered the great peril to which he would be exposed. At this season, strangers from all regions of the world thronged the streets of Jerusalem, and delighted to congregate in the temple courts. As Paul, in the fulfillment of his commission, had borne the gospel to the Gentiles, he had visited many of the world's largest cities, and was well known to thousands who came from foreign parts to attend the feast. For him to enter the temple on a public occasion was to risk his life. For several days he passed in and out among the worshipers, apparently unnoticed; but before the close of the specified period, as he was conversing with the priest concerning the sacrifices to be offered, he was recognized by some of the Jews from Asia. These men had been defeated in their controversy with him in the synagogue at Ephesus, and had become more and more enraged against him as they witnessed his success in                                                                              216  raising up a Christian church in that city. They now saw him where they had not supposed that he would trust himself,--within the very precincts of the temple. Now he was in their power, and they determined to make him suffer for his boldness.  {LP 215.1}
[LP 216.1]          With the fury of demons they rushed upon him, crying, "Men of Israel, help! This is the man that teacheth all men everywhere against the people, and the law, and this place." And as the people in great excitement flocked to the scene another accusation was added to excite their passions to the highest pitch,--"and further brought Greeks also into the temple, and hath polluted this holy place."  {LP 216.1}
[LP 216.2]          By the Jewish law, it was a crime punishable with death for an uncircumcised person to enter the inner courts of the sacred edifice. As Paul had been seen in the city in company with Trophimus, an Ephesian, it was conjectured that he had brought him into the temple. This he had not done, and being himself a Jew, his act in entering the temple was no violation of the law. But though the charge was wholly false, it served to stir up the popular prejudice. As the cry was taken up and borne through the temple courts, the vast throngs gathered there were thrown into the wildest excitement. The news quickly spread through Jerusalem, "and all the city was moved, and the people ran together."  {LP 216.2}
[LP 216.3]          That an apostate from Israel should presume to profane the temple at the very time when thousands had come from all parts of the world to worship there, excited the fiercest passions of the mob. Only their reverence for the temple saved the apostle from being torn in pieces on the                                                                              217  spot. With violent blows and shouts of vindictive triumph, they dragged him from the sacred inclosure. Now that they had him in their power, they were determined not to lose their prey. He should be stoned to death, as Stephen had been years before. They had already reached the court of the Gentiles, and the Levites had closed the gates behind them, lest the holy place should be polluted with blood, when they were interrupted in their murderous designs.  {LP 216.3}
[LP 217.1]          News had been carried to Claudius Lysias, the commander of the Roman garrison, that all Jerusalem was in an uproar. Lysias well knew the turbulent elements with which he had to deal, and with his officers and a strong force of armed men he rushed down to the temple court. Ignorant of the cause of the tumult, but seeing that the rage of the multitude was directed against Paul, the Roman captain concluded that he must be the Egyptian rebel who had so successfully eluded their vigilance. He commanded that Paul be seized, and bound between two soldiers, a hand being chained to each. He then questioned those who seemed to be leaders in the tumult as to who their prisoner was, and of what crime he had been guilty. Many voices were at once raised in loud and angry accusation; but on account of the uproar the chief captain could obtain no satisfactory information, and he ordered that the prisoner be removed to the castle, where were the Roman barracks.  {LP 217.1}
[LP 217.2]          The rage of the multitude was unbounded when they saw their prey about to be taken from their grasp; and they surged and pressed so closely about Paul that the soldiers were compelled to bear him in their arms up the staircase                                                                              218  which led from the temple. Priests and people were actuated by the same Satanic spirit that moved them thirty years before to clamor for the blood of the Son of God. From the staircase and from the crowd below again echoed the deafening shout, "Away with him! Away with him!"  {LP 217.2}
[LP 218.1]          In the midst of the tumult the apostle remained calm and self-possessed. His mind was stayed upon God, and he knew that angels of Heaven were about him. He could not leave the temple without making an effort to set the truth before his countrymen. He therefore turned to the commanding officer, and in a deferential manner addressed him in Greek, saying, "May I speak with thee?" In astonishment Lysias inquired if he was indeed mistaken in supposing the prisoner to have been the ring-leader of a band of robbers and murderers in the late rebellion. In reply, Paul declared that he was no Egyptian, but a Jew of "Tarsus, a city in Cilicia, a citizen of no mean city," and begged that he might be permitted to speak to the people. The Lord had given his servant an influence over the Roman officer, and the request was granted.  {LP 218.1}
[LP 218.2]          "Paul stood on the stairs, and beckoned with the hand unto the people." The gesture attracted their attention, while his bearing commanded respect. The scene changed as suddenly as when Christ drove the traffickers from the temple courts. Quiet fell upon the sea of heads below, and then Paul addressed the throng in the Hebrew language, saying, "Men, brethren, and fathers, hear ye my defense which I make now unto you." At the sound of that holy tongue,                                                                              219  there was "a great silence," and in the universal hush, he continued:--  {LP 218.2}
[LP 219.1]          "I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day." None could deny the apostle's statements, and there were many present who could testify to their truthfulness. He then acknowledged his former zeal in persecuting "this way unto the death," and narrated the circumstances of his wonderful conversion, telling his hearers how his own proud heart had been brought to bow to the crucified Nazarene. Had he attempted to enter into argument with his opponents, they would have stubbornly refused to listen to his words; but this relation of his experience was attended with a convincing power that for the time seemed to soften and subdue their hearts.  {LP 219.1}
[LP 219.2]          He then endeavored to show that his work among the Gentiles had not been from choice. He had desired to labor for his own nation; but in that very temple the voice of God had spoken to him in holy vision, directing his course "far hence, unto the Gentiles." Hitherto the people had given close attention, but when he reached the point in his history where he was appointed Christ's ambassador to the Gentiles, their fury broke forth anew. Accustomed to look upon themselves as the only people favored of God, they could not endure the thought that the despised Gentiles should share the privilege which had hitherto belonged exclusively to themselves. National pride bore down every argument which                                                                              220  could influence their reason or command their reverence. An outburst of rage interrupted his speech, as all with one voice cried out, "Away with such a fellow from the earth; for it is not fit that he should live!" In their excitement they flung off their garments, as they had done years before at the martyrdom of Stephen, and threw dust into the air with frantic violence.  {LP 219.2}
[LP 220.1]          This fresh outbreak threw the Roman captain into great perplexity. He had not understood Paul's Hebrew address, and concluded from the general excitement that his prisoner must be guilty of some great crime. The loud demands of the people that Paul be delivered into their hands made the commander tremble. He ordered him to be immediately taken unto the barracks and examined by scourging, that he might be forced to confess his guilt.  {LP 220.1}
[LP 220.2]          The body of the apostle was stretched out, like that of a common malefactor, to receive the lashes. There was no friend to stand by him. He was in a Roman barrack, surrounded only by brutal soldiers. But, as on a former occasion at Philippi, he now rescued himself from this degradation, and gained advantage for the gospel, by appealing to his rights as a Roman citizen.  {LP 220.2}
[LP 220.3]          He quietly said to the centurion who had been appointed to superintend this examination, "Is it lawful for you to scourge a man that is a Roman, and uncondemned?" The centurion immediately went and told the chief captain, saying, "Take heed what thou doest; for this man is a Roman."  {LP 220.3}
[LP 220.4]          On hearing this, Lysias was alarmed for himself. A Roman might not be punished before he had been legally condemned, nor punished in                                                                              221  this manner at all. The chief captain well knew how stringent were the laws protecting the rights of citizenship, and that if the statement were true he had, in his proceedings against Paul, violated these laws.  {LP 220.4}
[LP 221.1]          He immediately went in person to the prisoner, and questioned him concerning the truth of the centurion's report. Paul assured him that he was indeed a Roman citizen; and when the officer exclaimed, "With a great sum obtained I this freedom," Paul declared, "But I was free born." The preparation for torture went no farther, and those commissioned to conduct his examination left him. Paul was, however, still held in custody, as the nature of his offense had not yet been inquired into.  {LP 221.1}
[LP 221.2]          On the next day the chief captain summoned a meeting of the Jewish Sanhedrim, with the high priest, and brought Paul down from the castle, under the protection of a sufficient force to guard against any attempt upon his life. The apostle now stood in the presence of that council of which he himself had been a member,--that council by which Stephen had been condemned. The memory of that scene, and of his own efforts to secure the condemnation of the servant of Christ, came vividly before his mind. As he looked upon those who were to be his judges, he recognized many who had been his associates in the school of Gamaliel, and who had also united with him in persecuting the disciples of Jesus. They were now as eager to put Paul to death as they had been to destroy Stephen.  {LP 221.2}
[LP 221.3]          The apostle's bearing was calm and firm. The peace of Christ, ruling in his heart, was expressed upon his countenance. But his look of conscious                                                                              222  innocence offended his accusers, and when he fearlessly addressed them, "Men and brethren, I have lived in all good conscience before God until this day," their hatred was kindled afresh, and the high priest ordered him to be smitten upon the mouth. At this inhuman command, Paul exclaimed, "God shall smite thee, thou whited wall, for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" These words were not an outburst of passion. Under the influence of the Holy Spirit, Paul uttered a prophetic denunciation similar to that which Christ had uttered in rebuking the hypocrisy of the Jews. The judgment pronounced by the apostle was terribly fulfilled when the iniquitous and hypocritical high priest was murdered by assassins in the Jewish war. But the bystanders regarded the words of Paul as profane, and exclaimed with horror, "Revilest thou God's high priest?" Paul answered, with his usual courtesy, "I wist not, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people."  {LP 221.3}
[LP 222.1]          Paul was convinced that he could not hope for a fair trial and just decision at this tribunal. And his natural penetration and shrewdness enabled him to take advantage of the circumstances. The Sanhedrim council was made up of Pharisees and Sadducees, who had long been at variance upon the doctrine of the resurrection. Knowing this, the apostle cried out, in clear, decided tones, "Brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question."  {LP 222.1}
[LP 222.2]          These words, appealing to the sympathies of                                                                              223  those who agreed with him in regard to the resurrection, brought a change in the council. The two parties began to dispute among themselves, and thus the strength of their opposition against Paul was broken; for however well united they were in warring against the gospel, they were divided by an insurmountable barrier in other matters of religious faith. The Pharisees flattered themselves that they had found in Paul a champion against their powerful rivals; and their hatred against the Sadducees was even greater than their hatred against Christ and his apostles. With great vehemence they now began to vindicate Paul, using nearly the same language that Gamaliel had used many years before: "We find no evil in this man; but if a spirit or an angel hath spoken to him, let us not fight against God."  {LP 222.2}
[LP 223.1]          The sentence was hardly completed before the judgment hall became a scene of the wildest confusion. The Sadducees were eagerly trying to get possession of the apostle, that they might put him to death, and the Pharisees were as eagerly trying to protect him. Again it seemed that he would be torn in pieces by the angry combatants. Lysias, being informed of what was taking place, immediately gave orders to his soldiers to bring the prisoner without delay back to the fortress.  {LP 223.1}
[LP 223.2]          Thus closed the scenes of this eventful day. Evening found Paul still in the Roman barrack, the rude soldiery his sole companions, their brutal jests and revolting blasphemy the only sounds that fell upon his ear. He was not now nerved up by the presence of his enemies, nor was he supported by the sympathy of his friends.                                                                              224  The future seemed enveloped in darkness. He feared that his course might not have been pleasing to God. Could it be that he had made a mistake after all in this visit to Jerusalem? Had his great desire to be in union with his brethren led to this disastrous result?  {LP 223.2}
[LP 224.1]          The position which the Jews as God's professed people occupied before an unbelieving world, caused the apostle intense anguish of spirit. How would those heathen officers look upon their conduct,--claiming to be worshipers of Jehovah, and assuming sacred office, yet giving themselves up to the control of blind, unreasoning passion, seeking to destroy even their brethren who dared to differ from them in religious faith, and turning their most solemn deliberative council into a scene of strife and wild confusion such as Roman senators or magistrates would not stoop to engage in. The cause of his God had been reproached, his national religion brought into disrepute.  {LP 224.1}
[LP 224.2]          And now he was in prison, and his enemies, in their desperate malice, would resort to any means to put him to death. Could it be that his work for the churches was closed, and that ravening wolves were to enter in, not sparing the flock? The cause of Christ was near his heart, and with deep anxiety he contemplated the perils of the scattered churches, exposed to the persecutions of just such men as he had encountered in the Sanhedrim council. In distress and discouragement he wept and prayed. The Lord was not unmindful of his servant. He had guarded him from the murderous throng in the temple courts, he had been with him before the Sanhedrim council, he was with him in the fortress, and was pleased to reveal himself to his faithful witness. As on                                                                              225  trying occasions several times before, Paul was now comforted and encouraged by a vision in the night season. Such as visitation had been granted him in the house of Aquila and Priscilla at Corinth, when he was contemplating leaving the city for a more safe and prosperous field. And now the Lord stood by him and said, "Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." Paul had long looked forward to a visit to Rome; he greatly desired to witness for Christ there, but had felt that his purposes were frustrated by the enmity of the Jews. He little thought even now, that it would be as a prisoner of the Lord, that he would go to Rome.  {LP 224.2}
[LP 225.1]          In the peaceful hours of the night, while the Lord was visiting his discouraged servant, the enemies of Paul were eagerly plotting his destruction. "And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy." Here was such a fast as the Lord through Isaiah had condemned many years before,--a fast "for strife and debate, and to smite with the fist of wickedness." The Jews thus sought to give to their diabolical plan the sanction of religion. Having fortified themselves by their dreadful oath, they came to the chief priests and members of the Sanhedrim, and made known their purpose. It was proposed to request that Paul be again brought before the court as if for a further investigation of his case, and that the assassins would lie in wait and murder him while on his way from the fortress. Such was the horrible                                                                              226  crime masked under a show of religious zeal. Instead of rebuking the Satanic scheme, the priests and rulers eagerly acceded to it. Paul had spoken the truth when he compared Ananias to a whited sepulcher.  {LP 225.1}
[LP 226.1]          The next day the plot would have been carried into effect, had not God by his providence interposed to save the life of his servant. When Peter had been made a prisoner and condemned to death, the brethren had offered earnest prayer to God day and night for his deliverance. But no such interest was manifested in behalf of him who was looked upon as an apostate from Moses, a teacher of dangerous doctrines. It was not to the elders whose counsel had brought him into this dangerous position, but to the watchful sympathy of a relative, that Paul owed his escape from a violent death.  {LP 226.1}
[LP 226.2]          A nephew of the apostle, to whom he was strongly attached, heard of the murderous conspiracy, and without delay reported the matter to his uncle. Paul immediately called for one of the centurions, and requested him to take the young man to the commandant, saying that he had important information to give him. The youth was accordingly brought in before Claudius Lysias, who received him kindly, and taking him aside, inquired the nature of his message. The young man related the particulars of the conspiracy, and with deep feeling entreated the commandant not to grant the request which would be surely made, that Paul be again brought before the council. Lysias listened with close attention. He saw the difficulties of the situation, and instantly formed his plans. Choosing, however, not to reveal them, he dismissed the                                                                              227  youth, with the single admonition: "See thou tell no man that thou hast showed these things to me."  {LP 226.2}
[LP 227.1]          When the young man had gone, the commandant "called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor."  {LP 227.1}
[LP 227.2]          Lysias gladly improved this opportunity to get Paul off his hands. He was the object of so great animosity, and his presence created so widespread an excitement, that a riot might occur among the people at any time, with consequences dangerous to the commandant himself. The Jews as a people were in a state of excitement and irritation, and tumults were of frequent occurrence. A short time previous, a Roman knight of far higher rank than Lysias himself, had been violently taken and dragged by the maddened Jews around the walls of Jerusalem, and finally beheaded, because he received a bribe from the Samaritans. Upon the suspicion of similar crimes, other high officials had been imprisoned and disgraced. Should Paul be murdered, the chief captain might be charged with having been bribed to connive at his death. There was now sufficient reason to send him away secretly, and thus get rid of an embarrassing responsibility.  {LP 227.2}
[LP 227.3]          It was important that no time be lost. At nine in the evening, the body of soldiers, with Paul in the midst, marched out of the fortress, and through the dark and silent streets of the city, and at a rapid pace pursued their journey toward Caesarea. At Antipatris, thirty-five miles                                                                              228  from Jerusalem, the travelers halted. There was now little danger of attack, and in the morning the four hundred foot-soldiers were sent back to Jerusalem, while the horsemen continued their journey.  {LP 227.3}
[LP 228.1]          The distance from Antipatris to Caesarea was but twenty-five miles, and it was in the broad light of day that Paul, attended by "threescore and ten horsemen," entered the city. How unlike his present escort was the humble Christian company that had attended him on the journey from Caesarea but a few days before! Notwithstanding his changed surroundings, he was recognized by Philip and others of his Christian associates, whose hearts were shocked and saddened at the swift realization of their forebodings.  {LP 228.1}
[LP 228.2]          The centurion in charge of the detachment delivered his prisoner to Felix the governor, also presenting a letter with which he had been intrusted by the chief captain:--  {LP 228.2}
[LP 228.3]          "Claudius Lysias unto the most excellent governor Felix sendeth greeting. This man was taken of the Jews, and should have been killed of them; then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council; whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell."  {LP 228.3}
[LP 228.4]          After reading the communication, Felix inquired to what province the prisoner belonged,                                                                              229  and being informed that he was of Cilicia, he ordered him to be kept in Herod's judgment hall, stating that he would hear the case when the accusers also should come from Jerusalem.  {LP 228.4}
[LP 229.1]          The case of Paul was not the first in which a servant of God had found among the heathen an asylum from the malice of the professed people of Jehovah. In their rage against Paul, the Jews had added another crime to the dark catalogue which marked the history of that people. They had still further hardened their hearts against the truth, and had rendered their doom more certain.  {LP 229.1}
[LP 229.2]          There are but few who perceive the full import of the words of Christ, when in the synagogue at Nazareth he announced himself as the Anointed One. He declared his mission to comfort, bless, and save the sorrowing and the sinful, and then, seeing that pride and unbelief controlled the hearts of his hearers, he reminded them how God had in time past turned away from his chosen people, because of their unbelief and rebellion, and had manifested himself to those in a heathen land who had not rejected the light from Heaven. The widow of Sarepta and Naaman the Syrian had lived up to all the light they had. Hence they were accounted more righteous than God's chosen people who had backslidden from him, and sacrificed principle to convenience and worldly honor.  {LP 229.2}
[LP 229.3]          It is impossible for the worldly and pleasure-loving to rightly value the messages of warning and reproof which God sends to correct the errors of his people. They cannot distinguish between the earnestness and zeal of the faithful servant, and the trifling, superficial spirit of him who is unfaithful. One declares that the sword                                                                              230  is coming; the other puts far off the evil day. One faithfully reproves sin; the other excuses and palliates it. As the professed people of God depart from him and lose the simplicity of the faith, the words of his messengers seem to them unnecessarily harsh and severe. They cherish prejudice and unbelief, and finally place themselves fully on Satan's side. His suggestions seem pleasant and palatable; they are controlled, in spirit and opinion, by the arch-deceiver, and having permitted him to direct their thoughts, they soon permit him to direct their actions.  {LP 229.3}
[LP 230.1]          Christ presented before the assembly at Nazareth a fearful truth when he declared that with backsliding Israel there was no safety for the faithful messenger of God. They would not know his worth, or appreciate his labors. While they professed to have great zeal for the honor of God and the good of Israel, they were the worst enemies of both. They were by precept and example leading the people farther and farther from obedience to God and purity and simplicity of faith,--leading them where he could not reveal himself as their defense in the day of trouble. God sent Elijah to the widow of Sarepta, because he could not trust him with Israel.  {LP 230.1}
[LP 230.2]          These cutting reproofs, though presented by the Majesty of Heaven, the Jews of Nazareth refused to hear. They had but a moment before witnessed to the gracious words that proceeded from his lips; the Spirit of God was speaking to their hearts; but the instant a reflection was cast upon them,--at the first intimation that persons of other nations could be more worthy of the favor of God than they,--those proud,                                                                              231  unbelieving Jews were frantic with rage. They would have taken the life of the Son of God, had not angels interposed for his deliverance. Those men of Nazareth manifested the same spirit toward Christ which their forefathers had manifested toward Elijah. Blinded by Satan, they could not perceive the divine character of the Son of God, or appreciate the truth and purity of his instructions.  {LP 230.2}
[LP 231.1]          The Saviour's words of reproof to the men of Nazareth apply in the case of Paul, not only to the unbelieving Jews, but to his own brethren in the faith. Had the leaders in the church fully surrendered their feelings of bitterness toward the apostle, and accepted him as one specially called of God to bear the gospel to the Gentiles, the Lord would have spared him to them to still labor for the salvation of souls. He who sees the end from the beginning, and who understands the hearts of all, saw what would be the result of the envy and jealousy cherished toward Paul. God had not in his providence ordained that Paul's labors should so soon end; but he did not work a miracle to counteract the train of circumstances to which their own course gave rise.  {LP 231.1}
[LP 231.2]          The same spirit is still leading to the same results. A neglect to appreciate and improve the provisions of divine grace, has deprived the church of many a blessing. How often would the Lord have prolonged the life of some faithful minister, had his labors been appreciated. But if the church permit the enemy of souls to pervert their understanding, so that they misrepresent and misinterpret the words and acts of the servant of Christ; if they allow themselves                                                                              232  to stand in his way and hinder his usefulness, the Lord removes from them the blessing which he gave.  {LP 231.2}
[LP 232.1]          Satan is constantly working through his agents to dishearten and destroy those whom God has chosen to accomplish a great and good work. They may be ready to sacrifice even their own life for the advancement of the cause of Christ, yet the great deceiver will suggest doubts, distrust, jealousy, concerning them, that if entertained will undermine confidence in their integrity of character, and thus cripple their usefulness. Too often he succeeds in working through their own brethren, to bring upon them such sorrow and anguish of heart that God graciously interposes to give his persecuted servants rest. After the hands are folded upon the pulseless breast, after the voice of warning and encouragement is silent, then death may accomplish that which life has failed to do; then the obdurate may be aroused to see and prize the blessings they have cast from them.  {LP 232.1}
[LP 232.2]          The great work for us as Christians is not to criticise the character and motives of others, but to closely examine our own heart and life, to jealously guard ourselves against the suggestions of Satan. We should bear in mind that it is not the hearers of the law that are justified before God, but the doers of the law. If the principles of God's law rule in our hearts, we shall have the spirit of Christ; we shall manifest in our daily life that mercy which is better than sacrifice. Every Christian must be a learner in the school of Christ; and there is need of diligent and persevering effort to reach that standard of righteousness which God's word requires.                                                                              233  Every one has a work to do to learn the lessons of justice, humility, patience, purity, and love. These traits of character are more precious in the sight of our Lord than offerings of gold or silver. They are more acceptable to him than the most costly sacrifice.  {LP 232.2}
[LP 233.1]          There is the same dislike of reproof and correction among the professed people of God today as in the days of our Saviour. There is the same disposition to lean toward the world and to follow its mocking shadows. The presence of ambitious, selfish, time-serving members is imperiling the church, whose greatest danger is from worldly conformity. Such members are constantly exerting an influence to unite the church more closely with the world. They are doing the work of Satan. When God sends his servants with words of warning or counsel, these traitors to their holy trust reject the Heaven-sent message, and thus not only slight the grace of Christ themselves, but lead others also to smother their convictions and lose the proffered blessing.  {LP 233.1}
[LP 233.2]         By resistance to the truth, the hearts of such are settling down into the fatal hardness of confirmed impenitence. They are deceiving themselves, and deceiving others. They are Christians by profession; they pay outward homage to Christ; they unite in the services of the sanctuary; and yet the heart, whose loyalty alone Jesus prizes, is estranged from him. They have a name to live, but are dead. They are left to the darkness they have chosen,--the blackness of eternal night.  {LP 233.2}
[LP 233.3]          It is a fearful thing for those who profess to be children of God, to cross the line of demarkation                                                                              234  that should separate the church from the world. Such are Satan's most effective agents. He works through them with decision, zeal, and persistency, to devise and execute such enormities against those who are true to God, as the common sinner would seem incapable of. The very light they have slighted makes their darkness tenfold greater than it otherwise would be. When men refuse to accept the light which God in mercy sends them, they know not where they are going. They take only one step at a time away from the right path; but these successive steps lead directly to perdition. They place themselves on Satan's ground, and his spirit controls them. They cannot perceive the great change in themselves. None are transformed at once; but they enter Satan's school instead of the school of Christ, and the great deceiver educates them to do his work.                                                    -    {LP 233.3}
[LP 234.1]       Chapter XXI - Trial at Caesarea         Five days after Paul's arrival at Caesarea, his accusers also came down from Jerusalem, accompanied by one Tertullus, an orator whom they had engaged as their counsel. The case was granted a speedy hearing. Paul was brought before the assembly, and Tertullus proceeded to specify the charges against him. This wily orator judged that flattery would have more influence upon the Roman governor than the simple statements of truth and justice. He therefore began his speech with praise of Felix: "Seeing                                                                              235  that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness."  {LP 234.1}
[LP 235.1]          Tertullus here descended to bare-faced falsehood. The character of Felix was base and contemptible. It was said that he "practiced all kinds of lust and cruelty with the power of a king and the temper of a slave."  It is true that he had rendered some service to the nation by his vigilance in ridding the country of robbers, and he pursued and drove away the Egyptian rebel for whom Claudius Lysias had hastily mistaken Paul; but his acts of cruelty and oppression caused him to be universally hated. The treacherous cruelty of his character is shown by his brutal murder of the high priest Jonathan, to whom he was largely indebted for his own position. Jonathan, though really little better than Felix himself, had ventured to expostulate with him for some of his acts of violence, and for this, the procurator had caused him to be assassinated while employed in his official duties in the temple.  {LP 235.1}
[LP 235.2]          An example of the unbridled licentiousness that stained his character is seen in his alliance with Drusilla, which was consummated about this time. Through the deceptive arts of Simon Magus, a Cyprian sorcerer, Felix had induced this princess to leave her husband and to become his wife. Drusilla was young and beautiful, and, moreover, a Jewess. She was devotedly attached to her husband, who had made a great sacrifice to obtain her hand. There was little indeed to induce her to forego her strongest prejudices and to bring upon herself the abhorrence                                                                              236  of her nation for the sake of forming an adulterous connection with a cruel and elderly profligate. Yet the Satanic devices of the conjurer and the betrayer succeeded, and Felix accomplished his purpose.  {LP 235.2}
[LP 236.1]          The Jews present at Paul's examination shared in the general feeling toward Felix; yet so great was their desire to gain his favor in order to secure the condemnation of Paul, that they assented to the flattering words of Tertullus. These men in holy office, robed in the sacerdotal garments, were very exact in the observance of customs and ceremonies, very scrupulous to avoid outward pollution, while the soul-temple was defiled with all manner of iniquity. The outward contact with anything deemed unclean was a great offense in their eyes, while the murder of Paul was considered a justifiable act. What an illustration of the blindness that can come upon the human mind! Here were the representatives of those who claimed to be God's covenant people. Like the barren fig-tree, they were clothed with pretentious leaves, but destitute of the fruits of holiness; "having a form of godliness, but denying the power thereof." Filled with malice toward a pure and good man, seeking by every means to take his life, and extolling a vindictive profligate!  {LP 236.1}
[LP 236.2]          There are many today who estimate character in the same manner. Prompted by the adversary of all righteousness, they call evil good, and truth falsehood. It is as the prophet has described,-- "Truth is fallen in the street, and equity cannot enter." It is because such is the condition and spirit of the world that God calls upon his people to come out and be separate. Those who mingle with the world will come to view matters from                                                                              237  the worldling's stand-point, instead of seeing as God sees. "What communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?" God's people will see as he sees. The pure and good will be honored and loved by those who are good.  {LP 236.2}
[LP 237.1]         In his speech against Paul, Tertullus charged that he was a pestilent fellow, who created sedition among the Jews throughout the world, and who was consequently guilty of treason against the emperor; that he was a leader of the sect of Nazarenes, and chargeable with heresy against the laws of Moses; and that he had profaned the temple, virtually an offense not only against the Jewish but the Roman law, which protected the Jews in their religious worship. He then falsely stated that Lysias, the commandant of the garrison, had violently taken Paul from the Jews as they were about to judge him by their ecclesiastical law, and had thus improperly forced them to bring the matter before Felix. These lying statements were skillfully designed to induce the procurator to deliver Paul over to the Jewish court. All the charges were vehemently supported by the Jews present, who made no effort to conceal their hatred against the prisoner.  {LP 237.1}
[LP 237.2]          Felix had sufficient penetration to read the disposition and character of Paul's accusers. He perceived the motives of their flattery, and saw also that they had failed to substantiate their charges. Turning to the accused, he beckoned to him to answer for himself. Paul wasted no words in fulsome compliments, but simply stated that he could the more cheerfully defend himself before Felix, since the latter had been                                                                              238  so long a procurator, and therefore had so good an understanding of the laws and customs of the Jews. Step by step he then refuted the charges brought against him. He declared that he had caused no disturbance in any part of Jerusalem, nor had he profaned the sanctuary: "They neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city; neither can they prove the things whereof they now accuse me."  {LP 237.2}
[LP 238.1]          While confessing that "after the way which they call heresy" he had worshiped the God of his fathers, he asserted that he had never swerved from his belief in the law and the prophets, and that in conformity with the Scriptures he held the faith of the resurrection of the dead; and he further declared that it was the ruling purpose of his life to "have always a conscience void of offense toward God and toward man."  {LP 238.1}
[LP 238.2]          In a candid, straightforward manner he then stated the object of his visit to Jerusalem, and the circumstances of his arrest and trial: "Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude nor with tumult. Who ought to have been here before thee, and object, if they had aught against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead, I am called in question by you this day."  {LP 238.2}
[LP 238.3]          The apostle spoke with earnestness and evident sincerity, and his words carried with them a                                                                              239  conviction of their truthfulness. Moreover, his statements were in harmony with the letter of Claudius Lysias. Felix himself had so long resided at Caesarea--where the Christian religion had been known for many years-- that he had a better knowledge of that religion than the Jews supposed, and he was not deceived by their representations. The words of Paul made a deep impression upon his mind, and enabled him to understand still more clearly the motives of the Jews. He would not gratify them by unjustly condemning a Roman citizen, neither would he give him up to them to be put to death without a fair trial. Yet Felix knew no higher motive than self-interest, and his love of praise and desire for promotion controlled him. Fear of offending the Jews held him back from doing justice in the case, and releasing a man whom he knew to be innocent. He deferred all further action in the case until Lysias should be present, saying, "When Lysias the chief captain shall come down, I will know the uttermost of your matter."  {LP 238.3}
[LP 239.1]          Paul was again placed in charge of a centurion, but with orders that he should enjoy greater freedom than before his examination. While it was necessary for him to be strictly guarded, as a protection from the plots of the Jews, and also because he was still a prisoner, his friends were to be allowed to visit him and minister to his comfort.  {LP 239.1}
[LP 239.2]          It was not long after this that Felix and his wife Drusilla summoned Paul to a private interview. Drusilla felt considerable interest in the apostle, having heard an account of him from her husband, and she was desirous of hearing the                                                                              240  reasons for his belief in Christ. Thus Paul, as a prisoner of the Lord, had an opportunity to present the truths of the gospel to some souls whom he could not otherwise have approached. A cruel and licentious Roman governor and a profligate Jewish princess were to be his sole audience. They were now waiting to listen to truths which they had never listened to before, which they might never hear again, and which, if rejected, would prove a swift witness against them in the day of God.  {LP 239.2}
[LP 240.1]          Paul considered this God-given opportunity, and he improved it faithfully. He knew that the man and woman before him had the power to put him to death, or to preserve his life; yet he did not address them with praise or flattery. He knew that his words would be to them a savor of life or of death, and, forgetting all selfish considerations, he sought to arouse them to the peril of their souls.  {LP 240.1}
[LP 240.2]          The gospel message admits of no neutrality. It counts all men as decidedly for the truth or against it; if they do not receive and obey its teachings, they are its enemies. Yet it knows no respect of person, class, or condition. It is addressed to all mankind who feel their need of its gracious invitations. Said Christ: "I came not to call the righteous, but sinners to repentance."  {LP 240.2}
[LP 240.3]          The apostle felt that whoever might listen to his words, the gospel had a claim upon them; they would either stand among the pure and holy around the great white throne, or with those to whom Christ should say: "Depart from me, ye that work iniquity." He knew that he must meet every hearer before the tribunal of Heaven, and must there render an account, not only for                                                                              241  all that he had said and done, but for the motive and spirit of his words and deeds.  {LP 240.3}
[LP 241.1]          So violent and cruel had been the course of Felix, that few had ever before dared even to intimate to him that his character and conduct were not faultless. But Paul had no such fears. With perfect respect for the position of his hearers, he plainly declared his faith in Christ, and the reasons for that faith, and was thus led to speak particularly of those virtues essential to Christian character, but of which the haughty pair before him were so strikingly destitute.  {LP 241.1}
[LP 241.2]          He presented before his hearers the character of God--his righteousness, justice, and equity --and the nature and obligation of his law. He clearly showed man's duty to live a life of sobriety and temperance, keeping the passions under the control of reason, in conformity to God's law, and preserving the physical and mental powers in a healthful condition. A day of judgment would surely come, when all would be rewarded according to the deeds done in the body. Wealth, position, or honorary titles would be powerless to elevate man in the favor of God, or to ransom him from the slavery of sin. This life was his period of probation, in which he was to form a character for the future, immortal life. Should he neglect his present privileges and opportunities, it would prove an eternal loss; no new probation would be vouchsafed to him. All who should be found unholy in heart or defective in any respect when judged by the law of God, would suffer the punishment of their guilt.  {LP 241.2}
[LP 241.3]          Paul dwelt especially upon the far-reaching claims of God's law. He showed how it extends to the deep secrets of man's moral nature, and                                                                              242  throws a flood of light upon that which has been concealed from the sight and knowledge of men. What the hands may do or the tongue may utter, --what the outer life can exhibit,--but imperfectly reveals man's moral character. The law extends to the thoughts, motives, and purposes of the heart. The dark passions that lie hidden from the sight of men, the jealousy, revenge, hatred, lust, and wild ambition, the evil deeds meditated upon in the dark recesses of the soul, yet never executed for want of opportunity,--of all these God's law makes a record. Men may imagine that they can safely cherish these secret sins; but it is these that sap the very foundation of character; for out of the heart "are the issues of life."  {LP 241.3}
[LP 242.1]          Paul then endeavored to direct the minds of his hearers to the one great Sacrifice for sin. He pointed back to those sacrifices that were shadows of good things to come, and then presented Christ as the antitype of all those ceremonies, --the object to which they pointed as the one only source of life and hope for fallen man. Holy men of old were saved by faith in the blood of Christ. As they saw the dying agonies of the sacrificial victims, they looked across the gulf of ages to the Lamb of God that was to take away the sin of the world.  {LP 242.1}
[LP 242.2]          God justly claimed the love and obedience of all his creatures. He had given them in his law a perfect standard of right. But they forgot their Maker, and chose to follow their own way in opposition to his will. They had returned enmity for a love that was as high as Heaven and as broad as the universe. God could not bring down his law to meet the standard of wicked                                                                              243  men, neither could man, fallen by sin, meet the demands of the law by a blameless character and life. But by faith in Christ the sinner could be cleansed from his guilt, and he enabled to render obedience to the law of his Maker. God did not bestow his grace to lessen the binding claims of the law, but to establish it. "Mercy and truth are met together; righteousness and peace have kissed each other."  {LP 242.2}
[LP 243.1]          Thus Paul the prisoner urged upon Jew and Gentile the claims of the divine law, and presented Jesus, the despised Nazarene, as the Son of God, the world's Redeemer. The Jewish princess well understood the sacred character of that law which she had so shamelessly transgressed; but her prejudice against the Man of Calvary steeled her heart against the word of life. But Felix, who had never before listened to the truth, was deeply agitated as the Spirit of God sent conviction to his soul. Conscience, now aroused, made her voice heard. He felt that Paul's words were true. Memory went back over the guilty past. With terrible distinctness came up before him the secrets of his early life of lust and bloodshed, and the black record of his later years,--licentious, cruel, rapacious, unjust, steeped with the blood of private murders and public massacres. Never before had the truth been thus brought home to his heart. Never before had his soul been thus filled with terror. The thought that all the secrets of his career of crime were open before the eye of God, and that he must be judged according to his deeds, caused him to tremble with guilty dread.  {LP 243.1}
[LP 243.2]          But instead of permitting his convictions to                                                                              244  lead him to repentance, he eagerly sought to dismiss these disagreeable reflections. The interview with Paul was cut short. "Go thy way for this time," he said, "when I have a convenient season, I will call for thee."  {LP 243.2}
[LP 244.1]          How wide the contrast between the course of Felix and that of the jailer of Philippi! The servants of the Lord were brought in bonds to the jailer, as was Paul to Felix. The evidence they gave of being sustained by a divine power, their rejoicing under suffering and disgrace, their fearless calmness when the earth was reeling with the earthquake's shock, and their spirit of Christlike forgiveness, sent conviction to the jailer's heart. He did not, like Felix, banish these convictions, but with trembling and in deep humility inquired the way of salvation; and having learned the way, he walked in it, with all his house. Felix trembled, but did not repent; the jailer with trembling confessed his sins and found pardon. Felix bade the Spirit of God depart; the jailer joyfully welcomed it to his heart and to his house. The one cast his lot with the workers of iniquity; the other chose to become a child of God and an heir of Heaven.  {LP 244.1}
[LP 244.2]          For two years no further action was taken against Paul, yet he remained a prisoner. Felix several times visited him, and listened attentively to his words. But the real motive for this apparent friendliness was a desire for gain, and he intimated to Paul that by the payment of a large sum of money he might secure his release. The apostle, however, was of too noble a nature to free himself by a bribe. He was innocent of all crime, and he would not stoop to evade the law. Furthermore, he was himself too poor to pay                                                                              245  such a ransom, had he been disposed to do so, and he would not, in his own behalf, appeal to the sympathy and generosity of his converts. He also felt that he was in the hands of God, and he would not interfere with the divine purposes respecting himself.  {LP 244.2}
[LP 245.1]          Toward the close of this time there arose a fearful strife among the population of Caesarea. There had been frequent disputes, which had become a settled feud, between the Jews and the Greeks, concerning their respective rights and privileges in the city. All the splendor of Caesarea, its temples, its palaces, and its amphitheater, were due to the ambition of the first Herod. Even the harbor, to which Caesarea owed all its prosperity and importance, had been constructed by him at an immense outlay of money and labor. The Jewish inhabitants were numerous and wealthy, and they claimed the city as theirs, because their king had done so much for it. The Greeks, with equal persistency, maintained their right to the precedence.  {LP 245.1}
[LP 245.2]          Near the close of the two years, these dissensions led to a fierce combat in the market-place, resulting in the defeat of the Greeks. Felix, who sided with the Gentile faction, came with his troops and ordered the Jews to disperse. The command was not instantly obeyed by the victorious party, and he ordered his soldiers to fall upon them. Glad of an opportunity to indulge their hatred of the Jews, they executed the order in the most merciless manner, and many were put to death. As if this were not enough, Felix, whose animosity toward the Jews had increased every year, now gave his soldiers liberty to rob the houses of the wealthy.                                                                              246   {LP 245.2}
[LP 246.1]          These daring acts of injustice and cruelty could not pass unnoticed. The Jews made a formal complaint against Felix, and he was summoned to Rome to answer their charges. He well knew that his course of extortion and oppression had given them abundant ground for complaint, but he still hoped to conciliate them. Hence, though he had a sincere respect for Paul, he decided to gratify their malice by leaving him a prisoner. But all his efforts were in vain; though he escaped banishment or death, he was removed from office, and deprived of the greater part of his ill-gotten wealth. Drusilla, the partner of his guilt, afterward perished, with their only son, in the eruption of Vesuvius. His own days were ended in disgrace and obscurity.  {LP 246.1}
[LP 246.2]          A ray of light from Heaven had been permitted to shine upon this wicked man, when Paul reasoned with him concerning righteousness, temperance, and a judgment to come. That was his Heaven-sent opportunity to see and to forsake his sins. But he said to the Spirit of God, "Go thy way for this time; when I have a convenient season, I will call for thee." He had slighted his last offer of mercy. He was never to receive another call from God.                                                    -    {LP 246.2}
[LP 246.3]       Chapter XXII - Paul Appeals to Caesar         The governor appointed in the place of Felix, was Porcius Festus, a far more honorable ruler. He had a higher sense of the responsibility of his position, and, refusing to accept bribes, he                                                                              247  endeavored to administer justice. Three days after his arrival at Caesarea, Festus went up to Jerusalem. Here he was speedily importuned by the Jews, who lost no time in presenting their accusations against Paul. The long imprisonment of Paul had not softened their malignant hatred, nor shaken their determination to take his life. They urged that he should be tried by the Sanhedrim, and requested that he be immediately sent to Jerusalem. Although this request was so plausible, it concealed a deep-laid plot. They were resolved not to leave him even to the decision of the Sanhedrim council, but to summarily dispose of the case by murdering him on the way.  {LP 246.3}
[LP 247.1]          At Caesarea, Festus had already met the popular clamor against Paul, but at Jerusalem the demand for his death was not merely the cry of the mob. A deputation of the most honorable personages of the city, headed by the high priest, formally presented the request concerning Paul, not doubting that this new and inexperienced official could be molded at pleasure, and that to gain their favor he would readily grant all that they desired.  {LP 247.1}
[LP 247.2]          But Festus was not a man who would sacrifice justice to gain popularity. The Jews soon found that they were dealing with one who more resembled a Gallio than a Felix. With keen insight he penetrated the motive that prompted their request, and courteously declined to send for Paul. He stated, however, that he himself would soon return to Caesarea, and that he would there give them a fair opportunity to prefer their charges against him.  {LP 247.2}
[LP 247.3]          This was not what they wanted. Their former                                                                              248  defeat was not forgotten. They well knew that in contrast with the calm bearing and forcible arguments of the apostle, their own malignant spirit and baseless accusations would appear in the worst possible light. Again they urged that Paul be brought to Jerusalem for trial. But Festus answered decidedly that whatever their practice might be, it was not the custom of the Romans to sacrifice any man's life merely to gratify his accusers, but to bring the accused face to face with his accusers before impartial witnesses, and to give him an opportunity to defend himself. God in his providence controlled the decision of Festus, that the life of the apostle might be preserved.  {LP 247.3}
[LP 248.1]          Finding their purposes defeated, the Jewish leaders at once organized a powerful deputation to present their accusations at the court of the procurator. After a stay of eight or ten days in Jerusalem, Festus returned to Caesarea, and the next day took his seat at the tribunal to hear the case. The Jews, on this occasion being without a lawyer, preferred their charges themselves. The trial was a scene of passionate, unreasoning clamor on the part of the accusers, while Paul with perfect calmness and candor clearly showed the falsity of their statements.  {LP 248.1}
[LP 248.2]          The Jews repeated their charges of heresy, treason, and sacrilege, but could bring no witnesses to sustain them. They endeavored to intimidate Festus as they had once intimidated Pilate by their pretended zeal for the honor of Caesar. But Festus had too thorough an understanding of the Roman law to be deceived by their clamor. He saw that the real question in dispute related wholly to Jewish doctrines,                                                                              249  and that, rightly understood, there was nothing in the charges against Paul, could they be proved, that would render him worthy of death, or even imprisonment. Yet he saw clearly the storm of rage that would be created if Paul were not to be condemned or delivered into their hands.  {LP 248.2}
[LP 249.1]          He looked with disgust upon the scene before him,--the Jewish priests and rulers, with scowling faces and gleaming eyes, forgetting the dignity of their office, eagerly reiterating their accusations, in tones that grew louder and louder until the tribunal rang with their cries of rage. Heartily desiring to end it all, he turned to Paul, who stood calm and self-possessed before his adversaries, and asked if he was willing to go to Jerusalem under his protection, to be tried by the Sanhedrim.  {LP 249.1}
[LP 249.2]          This would virtually transfer the matter from Roman to Jewish jurisdiction. Paul knew that he could not look for justice from that people who were by their crimes bringing down upon themselves the wrath of God. Like the prophet Elijah, he would be safer among the heathen than with those who had rejected the light from Heaven, and hardened their hearts against the truth. When his life had been imperiled by the wrath of his enemies, it was heathen magistrates that had been his deliverers. Gallio, Lysias, and even Felix, had not hesitated to proclaim his innocence, while every Jewish tribunal had condemned him, without proving his guilt.  {LP 249.2}
[LP 249.3]          Paul was weary of strife, weary of the fierce reiteration of charges, again and again refuted, and as often renewed. His active spirit could ill endure the repeated delays and wearing suspense of his trial and imprisonment. How repulsive to him had been the daily contact with                                                                              250  the coarse, idle, unprincipled soldiery, the frequent sounds of contention, and the rumors of strife and bloodshed between Jew and Gentile. He had nothing more to hope for from Jewish priests or rulers; but as a Roman citizen he had one special privilege, he could appeal to Caesar, and for a time, at least, his enemies would be kept at bay.  {LP 249.3}
[LP 250.1]          To the governor's question, Paul made answer, I stand at Caesar's tribunal. Here, and not before the Sanhedrim, I ought to be judged. Turning to the procurator, he appealed to him directly: Even you, Festus, are convinced that no charges have been sustained against me. I have never in any respect wronged the Jews. If I have committed any crime, it is not against them, but against the emperor; and if found guilty, I do not refuse to die. But if the accusations they bring against me cannot be proved, no one can give me into their power as a favor. I appeal unto Caesar.  {LP 250.1}
[LP 250.2]          Festus knew nothing of the conspiracies of the Jews to murder Paul, and he was surprised at this appeal to Caesar. It was not flattering to the pride of the Roman procurator, that the first case brought before him should be thus referred to higher authority. However, the words of the apostle put a stop to the proceedings of the court. Felix held a brief consultation with his counsel, and all agreeing that the appeal was legally admissible, he said to the prisoner: "Hast thou appealed unto Caesar? unto Caesar shalt thou go." This was said in a tone and manner which seemed to imply that Paul little knew what an appeal to Caesar meant.  {LP 250.2}
[LP 250.3]          Once more the hatred born of Jewish bigotry and self-righteousness had driven the servant of                                                                              251  God to turn for protection to a heathen ruler. It was the same hatred that forced the prophet Elijah to flee for succor to the widow of Sarepta; that constrained the heralds of the gospel to proclaim their message to the Gentiles. It is the same spirit that the people of God in this age have yet to meet. In the great crisis through which they are soon to pass, they will become better acquainted with the experience of Paul. Among the professed followers of Christ, there is the same pride, formalism, vainglory, selfishness, and oppression, that existed in the Jewish nation. Before the warfare shall be ended and the victory won, we as a people are to experience trials similar to those of Paul. We shall encounter the same hardness of heart, the same cruel determination, the same unyielding hatred.  {LP 250.3}
[LP 251.1]          Men professing to be representatives of Christ will take a course similar to that taken by priests and rulers in their treatment of Paul. All who would fearlessly serve God according to the dictates of their own conscience, will need moral courage, firmness, and a knowledge of God and his word, to stand in that evil day. Persecution will again be kindled against those who are true to God; their motives will be impugned, their best efforts misinterpreted, their names cast out as evil. Then will it come to pass, as foretold by Christ, that whoever shall seek to destroy the faithful, will think that he is doing God service. Then Satan will work with all his fascinating power, to influence the heart and becloud the understanding, to make evil appear good, and good evil. Then it is that he is through his agents to "show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect."                                                                              252   {LP 251.1}
[LP 252.1]          God would have his people prepared for the soon-coming crisis. Prepared or unprepared, we must all meet it. Only those whose characters are thoroughly disciplined to meet the divine standard will be able to stand firm in that testing time. But when enemies shall be on every side, watching them for evil, the God of Heaven will be watching his precious jewels for good. When secular rulers unite with the ministers of religion to come between God and our conscience, then those who cherish the fear of God will be revealed. When the darkness is deepest, then the light of a noble, Godlike character will shine the brightest. When every other trust fails, then it will be seen who have an abiding trust in God.  {LP 252.1}
[LP 252.2]          The stronger and purer the faith of God's people, and the firmer their determination to obey him, the more will Satan stir up the rage of those who claim to be righteous, while they trample upon the law of God. In that coming emergency, rulers and magistrates will not interpose in behalf of God's people. There will be a corrupt harmony with all who have not been obedient to the law of God. In that day, all time-servers, all who have not the genuine work of grace in the heart, will be found wanting. It will require the firmest trust, the most heroic purpose, to hold fast the faith once delivered to the saints.                                                    -    {LP 252.2}
[LP 252.3]       Chapter XXIII - Address Before Agrippa         As Paul had appealed to Caesar, it was the duty of Festus to see that he was sent to Rome. Some time passed, however, before a suitable ship could                                                                              253  be provided, and as other prisoners were to be sent with Paul, the consideration of their cases also occasioned some delay. This delay gave Paul an opportunity to present the reasons of his faith before the principal men of Caesarea, both Jews and Gentiles, and also before the last of the Herods who bore the title of Jewish kings.  {LP 252.3}
[LP 253.1]          "After certain days King Agrippa and Bernice came unto Caesarea, to salute Festus." Knowing that Agrippa was well versed in the laws and customs of the Jews, Festus during this visit called his attention to the case of Paul, as a prisoner left in bonds by Felix. Agrippa's interest was aroused by the account which Festus gave of the case, and he expressed a desire to see and hear Paul for himself. Accordingly the next day was fixed upon as the time for such an interview. Paul was not now to defend himself before a new tribunal, but merely to gratify the curiosity of a private audience; to furnish an hour's entertainment for the procurator's distinguished guests, and for an invited company representing the wealth and nobility of Caesarea. The chief officers of the army were to be present, and also the leading citizens of the town, and Festus determined to make it an occasion of the most imposing display, in honor of his visitors.  {LP 253.1}
[LP 253.2]          In all the pomp and splendor of royalty, Agrippa and Bernice went to the audience-room, attended by a train of followers in the costly apparel of Eastern display. Proudly the haughty ruler with his beautiful sister swept through the assembly, and seated himself by the procurator's side. At his command, Paul, still manacled as a prisoner, was led in, and the king gazed with cold curiosity upon him, now bowed and pale from                                                                              254  sickness, long imprisonment, and continual anxiety.  {LP 253.2}
[LP 254.1]          What a contrast was there presented! Agrippa and Bernice were destitute of the traits of character which God esteems. They were transgressors of his law, corrupt in heart and in life. God and angels abhorred their course of sin. But because they possessed, in a limited degree, power and position, they were the favorites of the world. That aged prisoner, standing chained to his soldier guard, presented nothing imposing or attractive in his dress or appearance, that the world should pay him homage. Yet this man, apparently without friends or wealth or position, had an escort that worldlings could not see. Angels of Heaven were his attendants. Had the glory of one of those shining messengers flashed forth, the pomp and pride of royalty would have paled before it; king and courtiers would have been stricken to the earth, as were the Roman guards at the sepulcher of Christ. All Heaven was interested in this one man, now held a prisoner for his faith in the Son of God. Says the beloved John: "The world knoweth us not, because it knew Him not." The world knows not Christ, neither will it know those who exemplify Christ. They are sons of God, children of the royal family; yet their princely claims are not perceived by the world. They may excite their curiosity, but they are not appreciated or understood. They are to them uninteresting and unenvied.  {LP 254.1}
[LP 254.2]          Festus himself presented Paul to the assembly, in these words: "King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem and also here,                                                                              255  crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O King Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him."  {LP 254.2}
[LP 255.1]          King Agrippa now gave Paul liberty to speak for himself. The apostle knew of how little worth are the outward circumstances of worldly wealth and position, and he was not disconcerted by the brilliant display or the high rank of that titled audience. The imposing dress of the procurator and his guests, the swords of the soldiers, and the gleaming armor of their commanders, could not for a moment daunt his courage or disturb his self-control. Stretching forth his manacled right hand, he said: "I think myself happy, King Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all customs and questions which are among the Jews; wherefore I beseech thee to hear me patiently."  {LP 255.1}
[LP 255.2]          Did the mind of Agrippa at these words revert to the past history of his family, and their fruitless efforts against Him whom Paul was preaching? Did he think of his great-grandfather Herod, and the massacre of the innocent  children of Bethlehem? of his great-uncle Antipas, and the murder of John the Baptist? of his                                                                              256  own father, Agrippa I., and the martyrdom of the apostle James? Did he see in the disasters which speedily befell these kings an evidence of the displeasure of God in consequence of their crimes against his servants? Did the pomp and display of that day remind Agrippa of the time when his own father, a monarch more powerful than he, stood in that same city, attired in glittering robes, while the people shouted that he was a god? Had he forgotten how, even before the admiring shouts had died away, vengeance, swift and terrible, had befallen the vainglorious king? Something of all this flitted across Agrippa's memory; but his vanity was flattered by the brilliant scene before him, and pride and self-importance banished all nobler thoughts.  {LP 255.2}
[LP 256.1]          Paul again related the familiar story of his conversion from the stubborn unbelief of a rigid and bigoted Pharisee to faith in Jesus of Nazareth as the world's Redeemer. He described the heavenly vision that filled him with unspeakable terror, though afterward it proved to be a source of the greatest consolation,--a revelation of divine glory, in the midst of which sat enthroned Him whom he had despised and hated, whose followers he was even then seeking to destroy. Transforming mercy had made Paul a new man from that hour, a sincere penitent and a fervent believer in Jesus. It was then that he was called to be an apostle of Christ, "by the will of God."  {LP 256.1}
[LP 256.2]          Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth                                                                              257  as a mere man. He had looked for him to come in robes of majesty, attended with royal pomp, and proclaimed by the angelic host as king of the Jews. But he found that he had not read the Scriptures aright; Christ came as prophecy foretold, a humble man, preaching the word of life in meekness and humility. He came to awaken the noblest impulses of the soul, to satisfy its longings, and to crown the work and warfare of life with infinite reward.  {LP 256.2}
[LP 257.1]          Paul had vainly looked for a Messiah to deliver the nation from the bondage of foreign kings, but he had found in Christ a Saviour from the bondage of sin. Life had been to him a blind and baffling conflict, an unequal battle, a fever of unsatisfied desires, until he had seen Christ. Then his longings were satisfied, his fears banished, his burdens lightened. He had found Him of whom Moses and the prophets had written, --Jesus of Nazareth, the Saviour of the world.  {LP 257.1}
[LP 257.2]          Why, he asked, should it appear incredible that Christ should rise from the dead? It had once been so to himself; but how could he disbelieve what he had himself seen and heard in that noonday vision? He could bear witness to the resurrection of the dead; for he had looked upon the crucified and risen Christ,--the same who walked the streets of Jerusalem, who died on Calvary, who broke the bands of death, and ascended to Heaven from Olivet. He had seen him and had talked with him as verily as had Cephas, James, John, or any other of the disciples. And how could he be disobedient when the Voice from Heaven sent him forth to open the eyes of Jews and Gentiles, that they might turn from darkness to light, and from the power                                                                              258  of Satan unto God, that they might receive forgiveness of sins, and an inheritance among them that are sanctified? In Damascus, in Jerusalem, and throughout all Judea, and to the Gentiles, he had preached repentance toward God, faith in Christ, and a life consistent therewith.  {LP 257.2}
[LP 258.1]          This, and this only, was what led the Jews to seize him in the temple, and seek to put him to death; but the Lord had delivered him from this and every other danger. The testimony which he bore concerning Jesus of Nazareth was no blasphemy, no heresy, no apostasy, but a truth in perfect harmony with all the teachings of Moses and the prophets.  {LP 258.1}
[LP 258.2]          The apostle was dwelling upon his favorite theme, in that solemn, earnest, impassioned manner which had been so powerful an agent in his mission. In the all-absorbing interest of his subject, he lost sight of kings and governors and chief captains, of wealth, rank, and titles. He was bearing the testimony which was the object of his life, and he could speak with the assurance of long familiarity and the fire of intense conviction. None who heard him could doubt his sincerity. But in the full tide of his eloquence he was suddenly stopped short. The facts related were new to Festus, as to nearly all present. The whole audience had listened spell-bound to Paul's account of wonderful experiences and visions, of revelations and ancient prophecies, and of a Jewish prophet who had been rejected and crucified, yet who had risen from the dead and ascended to Heaven; and who only could forgive sins and lighten the darkness of Jews and Gentiles. The last remark was too much for Festus to credit.                                                                              259  He suddenly cried out in an excited manner: "Paul, thou art beside thyself! much learning doth make thee mad."  {LP 258.2}
[LP 259.1]          The apostle replied calmly and courteously: "I am not mad, most noble Festus, but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him, for this thing was not done in a corner." Then, turning to Agrippa, he addressed him directly: "King Agrippa, believest thou the prophets? I know that thou believest."  {LP 259.1}
[LP 259.2]          The Jewish king had been instructed in the law and the prophets, and he had learned from credible witnesses some of the facts of which Paul had spoken. Hence, the arguments which were so new and strange to Festus, were clear and convincing to Agrippa. And he could but be affected by that burning zeal which neither stripes nor imprisonment could quench. For a time he forgot the dignity of his position, lost sight of his surroundings, and, conscious only of the truths which he had heard, seeing only the humble prisoner standing as God's ambassador, he answered involuntarily, "Almost thou persuadest me to be a Christian."  {LP 259.2}
[LP 259.3]          With solemn earnestness, the apostle made answer: "I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am," adding, as he raised his fettered hands, "except these bonds." All who heard him were convinced that Paul was no common prisoner. One who could speak as he had spoken, and present the arguments that he had presented, who was so filled with the                                                                              260  exaltation of an inspiring faith, so enriched by the grace of Christ, so calm in the consciousness of peace with God and man; one who could wish that all those princely and distinguished people might have the same hope and confidence and faith that sustained him, but who, without the least desire for revenge, could pray that they might be spared the conflicts, sorrows, and afflictions which he had experienced,--such a man could not be an impostor.  {LP 259.3}
[LP 260.1]          Festus, Agrippa, and Bernice were the criminals who should in justice have worn the fetters placed upon the apostle. All were guilty of grievous crimes. These offenders had that day heard the offer of salvation through the name of Christ. One, at least, had been almost persuaded to accept of grace and pardon. But to be almost persuaded, means to put aside the proffered mercy, to be convinced of the right way, but to refuse to accept the cross of a crucified Redeemer.  {LP 260.1}
[LP 260.2]          King Agrippa's curiosity was satisfied, and rising from his seat, he signified that the interview was at an end. As the assembly dispersed, the case of Paul was freely discussed, and all agreed that, while he might be an enthusiast or a fanatic, he could not in any sense be regarded as a legal criminal; he had done nothing worthy of death or imprisonment.  {LP 260.2}
[LP 260.3]          Though Agrippa was a Jew, he did not share the bigoted zeal and blind prejudice of the Pharisees. He had no desire to see freedom of thought suppressed by violence. "This man," he said, "might have been set at liberty, if he had not appealed unto Caesar." But now that the case had been referred to that higher                                                                              261  tribunal, it was beyond the jurisdiction of Festus or Agrippa. Yet, two years afterward, the result of that day's proceedings saved the life so precious to the cause of God. Festus, finding that his own judgment of the case, on grounds of Roman justice, was sustained from a Jewish stand-point by the protector of the temple, sent a letter to the emperor, stating that no legal charge could be found against the prisoner. And Nero, cruel and unscrupulous as he was, dared not put to death a man whom Lysias, Felix, Festus, and Agrippa pronounced guiltless, and whom even the Sanhedrim could not condemn.                                                    -    {LP 260.3}
[LP 261.1]       Chapter XXIV - The Voyage and Shipwreck         "And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us."  {LP 261.1}
[LP 261.2]          Adramyttium was situated upon the west coast of the province of Asia; therefore the travelers could perform but a part of their journey in a ship bound for that city. But in some of the larger ports at which the vessel touched, they would be likely to find a ship in which they could embark for Rome.  {LP 261.2}
[LP 261.3]          In the first century of the Christian era, traveling by sea as well as by land was attended with far greater difficulty than at the present                                                                              262  time. The arts of ship-building and navigation were not then matured as now. Mariners directed their course by the sun and stars; and when these did not appear, and there were indications of storm, they were fearful of trusting their vessels to the open sea.  {LP 261.3}
[LP 262.1]          The season of safe navigation was already far advanced, before the apostle's ship left Caesarea, and the time was fast approaching when travel by sea would be closed for the year. Every day's delay increased the peril of the voyage. But the journey which would be difficult and dangerous to the ordinary traveler, would be doubly trying to the apostle as a prisoner. Roman soldiers were held responsible with their own lives for the security of their prisoners, and this had led to the custom of chaining prisoners by the right wrist to the left wrist of soldiers, who relieved each other in turn. Thus not only could the apostle have no movement free, but he was placed in close and constant connection with men of the most uncongenial and absolutely repulsive character; men who were not only uneducated and unrefined, but who, from the demoralizing influence of their surroundings, had become brutal and degraded. This custom, however, was less rigidly observed on shipboard than when prisoners were ashore. One circumstance greatly lightened the hardships of his lot. He was permitted to enjoy the companionship of his brethren, Luke and Aristarchus. In his letter to the Colossians, he speaks of the latter as his "fellow-prisoner." But it was as an act of choice, because of his affection for Paul, that Aristarchus shared his bondage, and ministered to him in his afflictions.                                                                              263   {LP 262.1}
[LP 263.1]          The voyage began prosperously, and the day after they started, they cast anchor in the harbor of Sidon. Here Julius, the centurion who had listened to the apostle's address before Agrippa, and had thus been favorably disposed toward him, "courteously entreated Paul," and being informed that there were Christians in the place, he "gave him liberty to go unto his friends to refresh himself." The favor was highly appreciated by the apostle, who was in feeble health, and but scantily provided with comforts for the long journey. His brief stay in Sidon was like an oasis in his barren and dreary path, and proved a comfort and encouragement to him during the anxious, storm-tossed weeks upon the sea.  {LP 263.1}
[LP 263.2]          Upon leaving Sidon, the ship encountered contrary winds; and being driven from a direct course, its progress was very slow. At Myra, in the province of Lycia, the centurion found a large Alexandrian ship, bound for the coast of Italy, and to this he immediately transferred his prisoners. But the winds were still contrary, and the ship's progress slow and difficult. Says Luke, "When we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the Fair Havens."  {LP 263.2}
[LP 263.3]          At Fair Havens they were compelled to remain for some time, waiting for favoring winds. During this time the Jewish season of navigation ended. Gentiles considered it safe to travel until a later date; but there was no hope of completing the voyage. The only question now to be decided was, whether to stay where they were                                                                              264  or attempt to reach a more favorable place to spend the winter.  {LP 263.3}
[LP 264.1]          The matter was earnestly discussed, and was finally referred by the centurion to Paul, who had won the respect of both sailors and soldiers. The apostle unhesitatingly advised that they remain where they were. Said he, "Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives." But the owner of the ship, who was on board, and the majority of passengers and crew, were unwilling to accept this counsel. They urged that the harbor of Fair Havens was but imperfectly protected from the wintry winds, and that the neighboring town, being so small, would afford little occupation for three hundred sailors and passengers during a stay of several months. Port Phenice, but thirty-four miles distant, had a well-sheltered harbor, and was in all other respects a far more desirable place in which to winter.  {LP 264.1}
[LP 264.2]          The centurion decided to follow the judgment of the majority. Accordingly, "when the south wind blew softly," they set sail from Fair Havens, with the flattering prospect that a few hours would bring them to the desired harbor. All were now rejoicing that they had not followed the advice of Paul: but their hopes were destined to be speedily disappointed. They had not proceeded far, when a tempestuous wind, such as in that latitude often succeeds the blowing of the south wind, burst upon them with merciless fury. From the first moment that the wind struck the vessel, its condition was hopeless. So sudden was the blow, that the sailors had not a moment in which to prepare, and they could only leave the ship to the mercy of the tempest.                                                                              265   {LP 264.2}
[LP 265.1]          After a time they neared the small island of Clauda, and while under its shelter they did all in their power to make ready for the worst. The boat would be their only means of escape, in case the ship should founder; but while in tow it was every moment likely to be dashed to pieces. The first work was to hoist it on board the ship. This was no easy task; for it was with the utmost difficulty that the seamen could perform the simplest duty. All possible precaution was taken to render the ship firm and secure, and then there was nothing left to do but to drift at the mercy of wind and wave. There was no place into which they could run for shelter, the wind was driving them, and even the poor protection afforded by the little island would not avail them long. Such was the disastrous ending of the day which had begun with soft breezes and high hopes.  {LP 265.1}
[LP 265.2]          All night the tempest raged, and the ship leaked. The next day, all on board--soldiers, sailors, passengers, and prisoners--united in throwing overboard everything that could be spared. Night came again, but the wind did not abate. The storm-beaten ship, with its shattered mast and rent sails, was tossed hither and thither by the fury of the gale. Every moment it seemed that the groaning timbers must give way as the vessel reeled and quivered under the tempest's shock. The leak rapidly increased, and passengers and crew worked constantly at the pumps. There was not a moment's rest for one on board. "The third day," says Luke, "we cast out with our own hands the tackling of the ship; and when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope                                                                              266  that we should be saved was then taken away." A gloomy apathy settled upon those three hundred souls, as for fourteen days they drifted, helpless and hopeless, under a sunless and starless heaven. They had no means of cooking; no fire could be lighted, the utensils had been washed overboard, and most of the provisions were water-soaked and spoiled. In fact while their good ship was wrestling with the tempest, and the waves talked with death, no one desired food.  {LP 265.2}
[LP 266.1]          In the midst of that terrible scene, the apostle retained his calmness and courage. Notwithstanding he was physically the greatest sufferer of them all, he had words of hope for the darkest hour, a helping hand in every emergency. In this time of trial, he grasped by faith the arm of infinite power, his heart was stayed upon God, and amid the surrounding gloom his courage and nobility of soul shone forth with the brightest luster. While all around were looking only for swift destruction, this man of God, in the serenity of a blameless conscience, was pouring forth his earnest supplications in their behalf.  {LP 266.1}
[LP 266.2]          Paul had no fears for himself; he felt assured that he would not be swallowed up by the hungry waters. God would preserve his life, that he might witness for the truth at Rome. But his human heart yearned with pity for the poor souls around him. Sinful and degraded as they were, they were unprepared to die, and he earnestly pleaded with God to spare their lives. It was revealed to him that his prayer was granted. When there was a lull in the tempest, so that his voice could be heard, he stood forth on the deck and said:--  {LP 266.2}
[LP 266.3]          "Sirs, ye should have hearkened unto me, and                                                                              267  not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer; for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar; and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer; for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island."  {LP 266.3}
[LP 267.1]          At these words hope revived. Passengers and crew roused from their apathy, and put forth all possible exertion to save their lives. There was much yet to be done. Every effort within their power must be put forth to avert destruction; for God helps those only who help themselves.  {LP 267.1}
[LP 267.2]          It was the fourteenth night that they had been tossed up and down on the black, heaving billows, when, amid the sound of the storm, the sailors distinguished the roar of breakers, and reported that they were near some land. They "sounded, and found it twenty fathoms; and when they had gone a little further, they sounded again, and found it fifteen fathoms." They were now threatened by a new danger, of having their ship driven upon some rock-bound coast. They immediately cast out four anchors, which was the only thing that could be done. All through the remaining hours of that night they waited, knowing that any moment might be their last. The leak was constantly increasing, and the ship might sink at any time, even if the anchors held.  {LP 267.2}
[LP 267.3]          At last through rain and tempest the gray light fell upon their haggard and ghastly faces.                                                                              268  The outlines of the stormy coast could be dimly seen, but not a single familiar landmark was visible. The selfish heathen sailors determined to abandon the ship and crew, and save themselves in the boat which they had with so much difficulty hoisted on board. Pretending that they could do something more to secure the safety of the ship, they unloosed the boat, and began to lower it into the sea. Had they succeeded, they would have been dashed in pieces upon the rocks, while all on board would have perished from their inability to handle the sinking vessel.  {LP 267.3}
[LP 268.1]          At this moment, Paul perceived the base design, and averted the danger. With his usual prompt energy and courage he said to the centurion and soldiers, "Except these abide in the ship, ye cannot be saved." The apostle's faith in God did not waver; he had no doubt concerning his own preservation, but the promise of safety to the crew had been conditional upon their performance of duty. The soldiers, on hearing Paul's words, immediately cut off the ropes of the boat, letting her fall off into the sea.  {LP 268.1}
[LP 268.2]          The most critical hour was still before them, when the skill, courage, and presence of mind of all on board would be tested. Again the apostle spoke words of encouragement, and entreated all, both sailors and passengers, to take some food, saying, "This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. Wherefore, I pray you to take some meat; for this is for your health; for there shall not an hair fall from the head of any of you."  {LP 268.2}
[LP 268.3]          Paul himself set the example. "When he had                                                                              269  thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat." That worn, drenched, discouraged throng of two hundred and seventy-six souls, who but for Paul would have become despairing and desperate, now took fresh courage, and joined with the apostle in their first meal for fourteen days. After this, knowing that it would be impossible to save their cargo, they righted up the ship by throwing overboard the wheat with which she was laden.  {LP 268.3}
[LP 269.1]          Daylight had now fully come, but they could see no landmarks by which to determine their whereabouts. However, "they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore. And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves."  {LP 269.1}
[LP 269.2]          Paul and the other prisoners were now threatened by a fate more terrible than shipwreck. The soldiers saw that in this crisis it would be impossible for them to keep charge of their prisoners. Every man would have all that he could do to save himself. Yet if any of the prisoners were missing, the lives of those who had them in charge would be forfeited. Hence the soldiers desired to put all the prisoners to death. The Roman law sanctioned this cruel policy, and the                                                                              270  proposal would have been executed at once, but for him to whom soldiers and prisoners alike owed their preservation. Julius the centurion knew that Paul had been instrumental in saving the lives of all on board, and he felt that it would be the basest ingratitude to allow him to be put to death; and more, he felt convinced that the Lord was with Paul, and he feared to do him harm. He therefore gave orders to spare the lives of the prisoners, and directed that all who could swim should cast themselves into the sea and get to land. The rest seized hold of planks and other fragments of the wreck, and were carried landward by the waves.  {LP 269.2}
[LP 270.1]          When the roll was called, not one was missing. Nearly three hundred souls, sailors, soldiers, passengers, and prisoners, stood that stormy November morning upon the shore of the island of Melita. And there were some that joined with Paul and his brethren in giving thanks to God who had preserved their lives, and brought them safe to land through the perils of the great deep.  {LP 270.1}
[LP 270.2]          The shipwrecked crew were kindly received by the barbarous people of Melita. A rain having come on, the whole company were drenched and shivering, and the islanders kindled an immense fire of brushwood, and welcomed them all to its grateful warmth. Paul was among the most active in collecting fuel. As he was placing a bundle of sticks upon the fire, a viper that had been suddenly revived from its torpor by the heat, darted from the fagots and fastened upon his hand. The bystanders were horror-struck, and seeing by his chain that Paul was a prisoner, they said to one another, "No doubt this man is a murderer, whom, though he hath                                                                              271  escaped the sea, yet vengeance suffereth not to live." But Paul shook off the creature into the fire, and suffered no harm. Knowing its venomous nature, they watched him closely for some time, expecting every moment to see him fall down, writhing in terrible agony. But as no unpleasant results followed, they changed their minds, and, like the people of Lystra, said that he was a god. By this circumstance Paul gained a strong influence over the islanders, and he sought faithfully to employ it in leading them to accept the truths of the gospel.  {LP 270.2}
[LP 271.1]          For three months the ship's company remained at Melita. During this time Paul and his fellow-laborers improved every opportunity to preach the gospel. The Lord wrought through them in a remarkable manner, and for Paul's sake the entire company were treated with great kindness; all their wants were supplied, and upon leaving they were liberally provided with everything needful for their voyage. The chief incidents of their stay are thus briefly related by Luke:--  {LP 271.1}
[LP 271.2]          "In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux; to whom Paul entered in, and prayed, and laid his hands on him, and healed him. So when this was done, others also, which had diseases in the island, came, and were healed; who also honored us with many honors; and when we departed, they laded us with such things as were necessary."  {LP 271.2}
[LP 272.1]       Chapter XXV - Arrival at Rome         With the opening of navigation, the centurion and his prisoners again set out on their journey. An Alexandrian ship, the Castor and Pollux, had wintered at Melita, on her way to Rome, and in this the travelers embarked. Though somewhat delayed by contrary winds, the voyage was safely accomplished, and the ship cast anchor in the beautiful harbor of Puteoli, on the coast of Italy.  {LP 272.1}
[LP 272.2]          There were a few Christians in this place, who entreated the apostle to remain with them seven days, and the privilege was kindly granted by the centurion. Since receiving Paul's Epistle to the Romans, the Christians of Italy had eagerly looked forward to a visit from the apostle. They had little expected to see him in chains as a prisoner, but his sufferings only endeared him to them the more. The distance from Puteoli to Rome being but a hundred and forty miles, and the seaport being in constant communication with the metropolis, the Roman Christians were informed of Paul's approach, and some of them started to meet and welcome him.  {LP 272.2}
[LP 272.3]          On the eighth day after landing, the centurion and his prisoners set out for Rome. Julius willingly granted the apostle every favor which it was in his power to bestow; but he could not change his condition as a prisoner, or release him from the chain that bound him to his soldier guard. It was with a heavy heart that Paul went forward to his long-expected visit to the world's metropolis. How different the                                                                              273  circumstances from what he had anticipated! How was he, fettered and stigmatized as a criminal, to proclaim the gospel? His hopes of winning many souls to the truth at Rome, seemed destined to be disappointed.  {LP 272.3}
[LP 273.1]          The travelers reach Appii Forum, forty miles from Rome. As they make their way through the crowds that throng the great thoroughfare, the gray-haired old man, chained with a group of hardened-looking criminals, receives many a glance of scorn, and is made the subject of many a rude, mocking jest. Not one of all he meets bestows upon him a look of pity or sympathy. He meekly wears his chain, and silently, slowly pursues his way.  {LP 273.1}
[LP 273.2]          Suddenly a cry of joy is heard, and a man springs out from the passing throng and falls upon the prisoner's neck, embracing him with tears and rejoicing, as a son would welcome a long-absent father. Again and again is the scene repeated. With eyes made keen by loving expectation, many discern in the chained captive the one who spoke to them the words of life at Corinth, at Philippi, or at Ephesus.  {LP 273.2}
[LP 273.3]          The whole company is brought to a stand-still, as warm-hearted disciples eagerly flock around their father in the gospel. The soldiers are impatient of delay, yet they have not the heart to interrupt this happy meeting; for they too have learned to respect and esteem their prisoner. In that worn, pain-stricken face, the disciples see the image of Christ reflected. They assure Paul that they have not forgotten him or ceased to love him; that they are indebted to him for the joyful hope which animates their lives, and gives them peace toward God. In the ardor of their                                                                              274  love they would bear him upon their shoulders the whole way to the city, could they but have the privilege.  {LP 273.3}
[LP 274.1]          Few realize the significance of those words of Luke, that when Paul saw his brethren, "he thanked God, and took courage." The apostle praised God aloud in the midst of that weeping, sympathizing throng, who were not ashamed of his bonds. The cloud of sadness that had rested upon his spirit had been swept away. He felt that his labors had not been in vain. Although his Christian life had been a succession of trials, sufferings, and disappointments, he felt in that hour abundantly repaid. He rejoiced that he had been permitted to preach Christ, to bring the light of eternal life and peace to so many souls who had been in the grossest darkness, without hope, and without God in the world. His step is firm, his heart joyful in hope. He will not complain of the past, or fear for the future. He knows that bonds and afflictions await him; but he knows too that it has been his life-work to deliver souls from a bondage infinitely more terrible, and he rejoices in his sufferings for Christ's sake.  {LP 274.1}
[LP 274.2]          At Rome the charge of the centurion Julius ended. Here he delivered up his prisoners to the captain of the emperor's guard. The good account which he gave of Paul, however, together with the letter of Festus, the procurator of Judea, caused the apostle to be favorably regarded by the chief captain, and instead of being thrown into prison, he was permitted to live in his own hired house. The trial of having constantly to be chained to a soldier was continued; but he was at liberty to receive his friends, and to labor for the advancement of the cause of Christ.                                                                              275   {LP 274.2}
[LP 275.1]          The Jews who had been banished from Rome some years previous, had been tacitly permitted to return, so that large numbers were now to be found there. To these, first of all, Paul determined to present the facts concerning himself and his work, before his enemies should have opportunity to embitter them against him. Three days after his arrival at Rome, therefore, he called together their leading men, and in a simple, direct manner stated the reasons why he had come to Rome as a prisoner.  {LP 275.1}
[LP 275.2]         "Men and brethren," he said, "though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had aught to accuse my nation of. For this cause therefore have I called for you, to see you and to speak with you; because that for the hope of Israel I am bound with this chain."  {LP 275.2}
[LP 275.3]          He said nothing of the abuse which he had suffered at the hands of the Jews, or of their repeated plots to assassinate him. His words were marked with caution and kindness. He was not seeking to win personal attention or sympathy, but to defend the truth and to maintain the honor of the gospel.  {LP 275.3}
[LP 275.4]          In reply, his hearers stated that they had received no charges against him by letters public or private, and that none of the Jews who had come to Rome had accused him of any crime. They also expressed a strong desire to hear for themselves the reasons of his faith in Christ.                                                                              276  "For as concerning this sect," they said, "we know that everywhere it is spoken against." It was supplanting the religion of their fathers, and causing disputations and dissensions which they considered injurious to the people.  {LP 275.4}
[LP 276.1]          Since they themselves desired it, Paul bade them set a day when he could present to them the truths of the gospel. At the time appointed, many came together, "to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening." He related his own experience, and presented arguments from the Old-Testament scriptures with simplicity, sincerity, and power. Upon some minds, at least, his words made an impression which would never be effaced. All who were honestly seeking for truth were convinced, as Paul spoke of what he knew, and testified of what he had seen.  {LP 276.1}
[LP 276.2]          He showed that religion does not consist in rites and ceremonies, creeds and theories. If it did, the natural man could understand it by investigation, as he understands worldly things. Paul taught that religion is a practical, saving energy, a principle wholly from God, a personal experience of God's renewing power upon the soul.  {LP 276.2}
[LP 276.3]          He showed how Moses had pointed Israel forward to Christ as that Prophet whom they were to hear; how all the prophets had testified of him as God's great remedy for sin, the guiltless One who was to bear the sins of the guilty. He did not find fault with their observance of forms and ceremonies, but showed that while they maintained the ritual service with great exactness, they were rejecting Him who was the antitype of all that system.                                                                              277   {LP 276.3}
[LP 277.1]          He declared that in his unconverted state he had known Christ after the flesh, not by personal acquaintance, but by the conceptions which he, in common with others, cherished concerning his character and work. He had rejected Jesus of Nazareth as an impostor because he did not fulfill these expectations. But since Paul's conversion, his views of Christ and his mission were far more spiritual and exalted than the Jewish conception of the long-promised Messiah. He asserted that he did not present to them Christ after the flesh. Herod had seen Christ in the days of his humanity; Annas had seen him; Pilate and the chief priests and rulers had seen him; the Roman soldiers had seen him. But these had not seen him with an eye of faith, and discerned him spiritually as the glorified Redeemer. To apprehend Christ by faith, to have a spiritual knowledge of him, was more to be desired than a personal acquaintance with him as he appeared on earth. The communion with Christ which Paul now enjoyed, was more intimate and more enduring than a mere earthly and human companionship.  {LP 277.1}
[LP 277.2]          Some of Paul's hearers eagerly received the truth, but others stubbornly refused to be convinced. The testimony of the Scriptures was presented before them by one who was their equal in learning and their superior in mental power, and who had the special illumination of the Holy Spirit. They could not refute his arguments, but refused to accept his conclusions. The prophecies which the rabbis themselves applied to Christ were a great annoyance to these opposing Jews; for the apostle showed that the fulfillment of these very prophecies required them to accept of Christ. His humble entry into                                                                              278  Jerusalem, his rejection by his own people, the treachery of Judas, the paltry sum paid for his betrayal, his death as a malefactor, even the bitter, stupefying draughts offered him in his dying agony, the lots cast upon his garments, his victory over death and the grave by the resurrection on the third day, his final exaltation on the right hand of God,--all these were in direct fulfillment of the words of the prophets. But the more conclusive the arguments presented, the more determined were the Jews in their opposition. Frenzied with malice, they reiterated their assertions that Jesus of Nazareth was a deceiver.  {LP 277.2}
[LP 278.1]          Further argument was useless. Paul closed with a solemn address, in which he applied to them the words of Isaiah, before quoted by Christ himself: "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive; for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them."  {LP 278.1}
[LP 278.2]          Paul's words had not been in vain. Some fully accepted Jesus as the world's Redeemer, and, despite the opposition of their former brethren, became earnest advocates of the truth.  {LP 278.2}
[LP 278.3]          The people of God living near the close of time should learn a lesson from this experience of Paul's. We should not be disheartened because those who have no love for truth refuse to be convinced by the clearest evidence. We need not flatter ourselves that the formal and world-loving churches of this age are more ready to                                                                              279  receive the teachings of God's word than were those of ages past. Paul's worst enemies were among the Jews, who made the highest claims to godliness. It was to this class that Christ said, "Ye know not the Scriptures, neither the power of God." The most bitter opposers of truth today are found among those who profess to be its defenders.  {LP 278.3}
[LP 279.1]         God has made his people the depositaries of his law. They must uphold the claims of that down-trodden law against the opposition of ministers of the gospel, against men of learning, position, and authority. The evidence of its binding claims cannot be overthrown; yet its enemies will come again and again to the battle, urging the same arguments, every time refuted, and as often renewed.  {LP 279.1}
[LP 279.2]          Paul was led and taught by the Holy Spirit; but, notwithstanding this, those who were not thus taught were filled with jealousy and malice when they saw him advocating truths which they had not sanctioned. They were determined that he should move no faster than they. Had they, like the noble Bereans, searched the Scriptures with a humble, teachable spirit, they would have learned the truth as Paul preached it; but they studied only to find something to sustain themselves and condemn him.  {LP 279.2}
[LP 279.3]          The truth always involves a cross. Those who will not believe, oppose and deride those who do believe. The fact that its presentation creates a storm of opposition, is no evidence against the truth. The prophets and apostles imperiled their lives because they would conscientiously obey God. And our Saviour declares that "all that will live godly in Christ Jesus shall suffer persecution." This is the Christian's legacy.  {LP 279.3}
[LP 280.1]       Chapter XXVI - Sojourn at Rome         According to Roman law, the trial of Paul could not take place until his accusers should be present in person to state their charges against him. They had not yet come from Palestine, nor was it known at Rome whether they had even started on the long journey. Therefore the trial might be postponed indefinitely. Little regard was shown for the rights of those supposed to have violated the law. It was often the case that an accused person was kept in prison a long time, by the delay of the prosecutors to prefer their charges; or his trial might be deferred by the caprice of those in power. A corrupt judge could hold a prisoner in custody for years, as did Felix in the case of Paul, to gratify popular prejudice, or in hope of securing a bribe. These judges were, however, amenable to a higher tribunal, and this would in some measure serve as a restraint upon them. But the emperor was subjected to no such restraint. His authority was virtually unlimited, and he often permitted caprice, malice, or even indolence, to hinder or prevent the administration of justice.  {LP 280.1}
[LP 280.2]          The Jews of Jerusalem were in no haste to present their accusations against Paul. They had been repeatedly thwarted in their designs, and had no desire to risk another defeat. Lysias, Felix, Festus, and Agrippa had all declared their belief in his innocence. His enemies could hope for success only in seeking by intrigue to influence the emperor in their favor. Delay would further their object, as it would afford them time to perfect and execute their plans.                                                                              281   {LP 280.2}
[LP 281.1]          In the providence of God, all this delay resulted in the furtherance of the gospel. Paul was not condemned to a life of inactivity. He was allowed free intercourse with his friends, and was permitted to dwell in a commodious house, where he daily presented the truth to those who flocked to listen to his words. Thus for two years he continued, "preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." And his labors were not confined to the preaching of the gospel. The "care of all the churches" still rested upon him. He deeply felt the danger that threatened those for whom he had labored so earnestly, and he sought as far as possible to supply by written communications the place of his personal instruction. He also sent out authorized delegates to labor among the churches he had raised up, and also in fields which he had not visited. These messengers rendered him faithful service, and being in communication with them, he was informed concerning the condition and dangers of the churches, and was enabled to exercise a constant supervision over them.  {LP 281.1}
[LP 281.2]         Thus while apparently cut off from active labor, Paul exerted a wider and more lasting influence than he could have exerted had he been free to travel among the churches as in former years. As a prisoner of the Lord, he had a firmer hold upon the affections of his brethren in the faith, and his words commanded even greater attention and respect than when he was personally with them. When they first learned that their beloved teacher had been made a prisoner, they mourned and would not be comforted. Not                                                                              282  until he was removed from them, did they realize how heavy were the burdens which he had borne in their behalf. Heretofore they had largely excused themselves from responsibility and burden-bearing because they lacked his wisdom, tact, and indomitable energy; and now, left in their inexperience to learn the lessons they had shunned, and feeling that they were never more to be benefited by the apostle's labors, they prized the warning, counsel, and instruction which he sent them, as they had never before prized his teachings. And as they learned of his courage, faith, and meekness in his long imprisonment, they also were stimulated to greater fidelity and zeal in the cause of Christ.  {LP 281.2}
[LP 282.1]          Among the assistants of Paul in his labors were many of his former companions and fellow-workers. Luke, "the beloved physician," who had attended him in the journey to Jerusalem, through the two years' imprisonment at Caesarea, and upon his last perilous voyage, was with him still. Timothy also ministered to his comfort. Tychicus was his mail-bearer, taking his messages to the different churches which they had visited together. Demas and Mark also were with him.  {LP 282.1}
[LP 282.2]          Mark had once been refused by Paul as unworthy to accompany him, because, when his help was much needed, he had left the apostle and returned to his home. He saw that, as Paul's companion, his life must be one of constant toil, anxiety, and self-denial; and he desired an easier path. This led the apostle to feel that he could not be trusted, and that decision caused the unhappy dissension between Paul and Barnabas.  {LP 282.2}
[LP 282.3]          Mark had since learned the lesson which all                                                                              283  must learn, that God's claims are above every other. He saw that there is no release in the Christian warfare. He had obtained a closer and more perfect view of his Pattern, and had seen upon his hands the scars of his conflict to save the lost and perishing. He was willing to follow his Master's example of earnestness and self-sacrifice, that he might win souls to Jesus and the blessedness of Heaven. And now, while sharing the lot of Paul the prisoner, Mark understood better than ever before, that it is infinite gain to win Christ at whatever cost, and infinite loss to win the world and lose the soul for whose redemption the blood of Christ was shed. Mark was now a useful and beloved helper of the apostle, and he continued faithful even unto the end. In writing from Rome just prior to his martyrdom, Paul bade Timothy, "Take Mark, and bring him with thee; for he is profitable to me for the ministry."  {LP 282.3}
[LP 283.1]          Demas was now a faithful helper of the apostle. A few years afterward, however, in the same letter to Timothy which commends Mark's fidelity, Paul writes, "Demas hath forsaken me, having loved this present world." For worldly gain, Demas bartered every higher and nobler consideration. How short-sighted, how unwise the exchange! Those who possess only worldly wealth or honor are poor indeed, however much they may proudly call their own. Those who choose to suffer for Christ's sake, will win eternal riches; they will be heirs of God, and joint-heirs with his Son. They may not have on earth a place to lay their heads; but in Heaven the Saviour whom they love is preparing mansions for them. Many, in their pride and ignorance, forget                                                                              284  that lowly things are mighty. In order to be happy, we must learn self-denial at the foot of the cross. We want no earthly hope so firmly rooted that we cannot transplant it to paradise.  {LP 283.1}
[LP 284.1]          Paul was not alone in the trials which he endured from the love of ease and desire for worldly gain in his professed brethren. His experience is still shared by the faithful servants of Christ. Many, even of those who profess to believe the solemn truths for this time, feel but little moral responsibility. When they see that the path of duty is beset with perplexities and trials, they choose a way for themselves, where there is less effort needed; where there are fewer risks to run, fewer dangers to meet. By selfishly shunning responsibilities, they increase the burdens of the faithful workers, and at the same time separate themselves from God, and forfeit the reward they might have won. All who will work earnestly and disinterestedly, in his love and fear, God will make co-laborers with himself. Christ has hired them at the price of his own blood, the pledge of an eternal weight of glory. Of every one of his followers he requires efforts that shall in some degree correspond with the price paid and the infinite reward offered.  {LP 284.1}
[LP 284.2]          Among the disciples who ministered to Paul at Rome was Onesimus, a fugitive slave from the city of Colosse. He belonged to a Christian named Philemon, a member of the Colossian church. But he had robbed his master and fled to Rome. Here this pagan slave, profligate and unprincipled, was reached by the truths of the gospel. He had seen and heard Paul at Ephesus, and now, in the providence of God, he met him again in Rome. In the kindness of his heart, the                                                                              285  apostle sought to relieve the poverty and distress of the wretched fugitive, and then endeavored to shed the light of truth into his darkened mind. Onesimus listened attentively to the words of life which he had once despised, and was converted to the faith of Christ. He now confessed his sin against his master, and gratefully accepted the counsel of the apostle.  {LP 284.2}
[LP 285.1]          He had endeared himself to Paul by his piety, meekness, and sincerity, no less than by his tender care for the apostle's comfort and his zeal to promote the work of the gospel. Paul saw in him traits of character that would render him a useful helper in missionary labor, and he would gladly have kept him at Rome. But he would not do this without the full consent of Philemon. He therefore decided that Onesimus should at once return to his master, and promised to hold himself responsible for the sum of which Philemon had been robbed. Being about to despatch Tychicus with letters to various churches of Asia Minor, he sent Onesimus in his company and under his care. It was a severe test for this servant to thus deliver himself up to the master he had wronged; but he had been truly converted, and, painful as it was, he did not shrink from this duty.  {LP 285.1}
[LP 285.2]          Paul made Onesimus the bearer of a letter to Philemon, in which he with great delicacy and kindness pleaded the cause of the repentant slave, and intimated his own wishes concerning him. The letter began with an affectionate greeting to Philemon as a friend and fellow-laborer:--  {LP 285.2}
[LP 285.3]          "Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers,                                                                              286  hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus." The apostle sought gently to remind Philemon that every good purpose and trait of character which he possessed must be accredited to the grace of Christ; for this alone caused him to differ from the perverse and sinful. The same grace could make the debased criminal a child of God and a useful laborer in the gospel.  {LP 285.3}
[LP 286.1]          Though Paul might with authority have urged upon Philemon his duty as a Christian, yet because of his love for him he would not command, but chose rather the language of entreaty: "As Paul the aged, and now also a prisoner of Jesus Christ, I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me."  {LP 286.1}
[LP 286.2]          He requests Philemon to receive him as his own child. He says that it was his desire to retain Onesimus, that he might act the same part in ministering to him in his bonds as Philemon would have done. But he did not desire his services unless Philemon should voluntarily set him free; for it might be in the providence of God that Onesimus had left his master for a season in so improper a manner, that, being converted, he might on his return be forgiven and received with such affection that he would choose to dwell with him ever after, "not now as a servant, but above a servant, a brother beloved."  {LP 286.2}
[LP 286.3]          The apostle added: "If thou count me therefore a partner, receive him as myself. If he                                                                              287  hath wronged thee, or oweth thee aught, put that on mine account. I Paul have written it with mine own hand, I will repay it; albeit I do not say to thee how thou owest unto me even thine own self besides."  {LP 286.3}
[LP 287.1]          Paul voluntarily proposes to assume the debt of another; he will make reparation for a crime committed by another, that the guilty one may be spared the disgrace of punishment, and may again enjoy the privileges which he has forfeited. The apostle well knew the severity which masters exercised towards their slaves, and that Philemon was much incensed at the conduct of his servant. He therefore approached him in a manner to arouse his deepest and tenderest feelings as a Christian. The conversion of Onesimus has made him a brother in the faith, and any punishment inflicted on this new convert from pagan darkness would be regarded by Paul as though inflicted on himself.  {LP 287.1}
[LP 287.2]          How fitting an illustration of the love of Christ toward the repenting sinner! As the servant who had defrauded his master had nothing with which to make restitution, so the sinner who has robbed God of years of service has no means of canceling the debt; Jesus interposes between the sinner and the just wrath of God, and says, I will pay the debt. Let the sinner be spared the punishment of his guilt. I will suffer in his stead.  {LP 287.2}
[LP 287.3]          After offering to assume the debt of Onesimus, Paul gently reminded Philemon how greatly he himself was indebted to the apostle; he owed to him his own self in a special sense, since God had made Paul the instrument of his conversion. He then, in a most tender, earnest appeal,                                                                              288  besought Philemon that as he had by his liberalities refreshed the saints, so he would refresh the spirit of the apostle by granting him this cause of rejoicing. "Having confidence in thy obedience," he added, "I wrote unto thee, knowing that thou wilt also do more than I say."  {LP 287.3}
[LP 288.1]          This epistle is of great value as a practical illustration of the influence of the gospel upon the relation of master and servant. Slave-holding was an established institution throughout the Roman empire, and both masters and slaves were found in most of the churches for which Paul labored. In the cities, where slaves many times outnumbered the free population, laws of the most terrible severity were considered necessary to keep them in subjection. A wealthy Roman owned hundreds of slaves, of every rank, of every nation, and of every accomplishment. The master had full control of the souls and bodies of these helpless beings. He could inflict upon them any suffering he chose; but if one of them in retaliation or self-defense ventured to raise a hand against his owner, the whole family of the offender would be inhumanly sacrificed, however innocent they might be. Even the slightest mistake, accident, or carelessness was punished without mercy.  {LP 288.1}
[LP 288.2]          Some masters, more humane than others, were more indulgent toward their servants; but the vast majority of the wealthy and noble gave themselves up without restraint, to the indulgence of lust, passion, and appetite, and they made their slaves the wretched victims of caprice and tyranny. The tendency of the whole system was hopelessly degrading.  {LP 288.2}
[LP 288.3]          It was not the apostle's work to violently                                                                              289  overturn the established order of society. Had he attempted this, he would have prevented the success of the gospel. But he taught principles that struck at the very foundation of slavery, and that, carried into effect, would surely undermine the whole system. "Where the Spirit of the Lord is, there is liberty." The religion of Christ has a transforming power upon the receiver. The converted slave became a member of the body of Christ, and as such was to be loved and treated as a brother, a fellow-heir with his master of the blessings of God and the privileges of the gospel. In the same spirit were servants to perform their duties; "not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart." Christianity makes a strong bond of union between master and slave, king and subject, the gospel minister and the most degraded sinner who has found in Christ relief from his burden of crime. They have been washed in the same blood, quickened by the same Spirit; they are made one in Christ Jesus.                                                    -    {LP 288.3}
[LP 289.1]      Chapter XXVII - Caesar's Household         The gospel has ever achieved its greatest success among the humbler classes. "Not many wise men after the flesh, not many mighty, not many noble, are called." It could not be expected that Paul, a poor and friendless prisoner, would be able to gain the attention of the wealthy and titled classes of Roman citizens. Their whole life                                                                              290  --physical, mental, and moral--was on a different plane from his. To them vice presented all its glittering allurements, and held them willing captives. But from the toil-worn, want-stricken victims of their oppression, even from the poor slaves, ignorant and degraded as they were, many gladly listened to the words of Paul, and found in the faith of Christ a hope and peace which cheered them under the hardships of their lot.  {LP 289.1}
[LP 290.1]          Yet while the apostle's work began with the humble and lowly, its influence extended, until it reached the very palace of the emperor. Rome was at this time the metropolis of the world. The haughty Caesars were giving laws to nearly every nation upon the earth. King and courtier were either wholly ignorant of the humble Nazarene, or they regarded him with hatred and derision. And yet in less than two years the gospel found its way from the prisoner's lowly home into the imperial halls. Paul is in bonds as an evil-doer; but "the word of God is not bound."  {LP 290.1}
[LP 290.2]          Among the saints who send greetings to the Philippian church, the apostle mentions chiefly them that are of Caesar's household. Nowhere could there exist an atmosphere more uncongenial to Christianity than in the Roman court under such a monster of wickedness as then stood at its head. Nero seemed to have obliterated from his soul the last trace of the Divine, and even of the human, and to bear only the impress of the Satanic. His attendants and courtiers were in general of the same character as himself, fierce, debased, and corrupt. To all appearance it would be impossible for Christianity to gain a foot-hold in the court and palace of Nero.  {LP 290.2}
[LP 290.3]          Yet in this case, as in so many others, was                                                                              291  proved the truth of Paul's assertion, that the weapons of his warfare were "mighty through God to the pulling down of strong holds." Trophies of the cross were won, even in Nero's household. From the vile attendants of a viler king were gained converts who became sons of God. These were not Christians secretly, but openly. They were not ashamed of their faith. They felt the warmest affection for those who were older in Christian faith and experience, and they were not afraid or ashamed to acknowledge them as brethren.  {LP 290.3}
[LP 291.1]          And by what means was an entrance achieved and a firm footing gained for Christianity where even its admission seemed impossible? In former years the apostle had publicly proclaimed the faith of Christ with winning power; and by signs and miracles he had given unmistakable evidence of its divine character. With noble firmness he rose up before the sages of Greece, and by his knowledge and eloquence put to silence the arguments of proud philosophy. With undaunted courage he had stood before kings and governors, and reasoned of righteousness, temperance, and judgment to come, until the haughty rulers trembled as though already beholding the terrors of the day of God.  {LP 291.1}
[LP 291.2]          But no such opportunities were now granted the apostle, confined as he was to his own dwelling, and able to proclaim the truth only to those who sought him there. He had not, like Moses and Aaron, a divine command to go before the profligate king with the rod of God, and demand his attention, and in the name of the great I AM rebuke his cruelty and oppression. Yet it was at this very time, when its chief advocate was                                                                              292  apparently cut off from public labor, that this great victory was won for the truth, and members were gained to the church from the very household of the king.  {LP 291.2}
[LP 292.1]          In his Epistle to the Philippians, Paul ascribes to his own imprisonment his success in bringing converts to the faith from Nero's household. He expresses himself as fearful lest the Philippians have thought that his afflictions have impeded the progress of the gospel. He assures them that the contrary effect has been produced: "I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places."  {LP 292.1}
[LP 292.2]          It was not by the sermons of Paul, but by his bonds, that the attention of the court had been attracted to Christianity. It was as a captive that he had conquered rulers. It was with his chain that he had broken from so many souls the bonds that held them in the slavery of sin. Nor was this all. He declares: "And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear."  {LP 292.2}
[LP 292.3]          The patience and meekness with which he submitted to a long and unjust imprisonment drew the attention of the public, and forced the conviction upon many minds that where there was such a willingness to suffer, there must be an unwavering faith in the doctrines advocated. His cheerfulness under affliction and imprisonment was so unlike the spirit of the unfortunate and afflicted of the world, that they could but see that a power higher than any earthly influence                                                                              293  was ever abiding with him. His courage and faith were a continual sermon. And by his example, other Christians were nerved to greater energy. They felt that they would not be losers in becoming the advocates of truth and pushing forward the work from which Paul was temporarily withdrawn. In these ways were the apostle's bonds influential, so that when to all appearance he could do the least, when his power and usefulness seemed cut off, then it was that he was gathering sheaves for Christ, in fields from which he seemed wholly excluded.  {LP 292.3}
[LP 293.1]          When a servant of God is withdrawn from active duty, when his voice is no longer heard in encouragement and reproof, we, in our short-sighted judgment, often conclude that his usefulness is at an end. But the Lord does not so regard it. The mysterious providences over which we so often lament, are designed of God to accomplish a work which otherwise might never have been done.  {LP 293.1}
[LP 293.2]          The Christian who manifests patience and cheerfulness under bereavement and suffering, who meets death with the peace and calmness of an unwavering faith, may accomplish far more toward overcoming the opposition of the enemies of the gospel than he could have effected had he labored with his utmost energy day and night to bring them to repentance.  {LP 293.2}
[LP 293.3]          When the servants of Christ move actively through the land to contend against prevailing errors and superstitions, they are doing the work which the Lord has given them, standing in defense of the gospel. But when through Satan's malice, they are persecuted, their active labor hindered, and they cast into prison, as was Paul,                                                                              294  and finally dragged to the scaffold or the stake, it is then that truth gains a greater triumph. Those who before doubted, are convinced of their sincerity, as they thus seal their faith with their blood. From the martyr's ashes springs an abundant harvest for the garner of God.  {LP 293.3}
[LP 294.1]          Let no one feel that because he is no longer able to labor openly and actively for God and his truth, he has no service to render, no reward to secure. A true Christian is never laid aside. God will use him effectually in health and in sickness, in life and in death. It is in the darkness of affliction, bereavement, trial, and persecution, that the light of Christian faith shines brightest, and the Lord's promises are found most precious. And when the grave receives the child of God, he being dead yet speaketh. His works do follow him.  The memory of his words of admonition and encouragement, of his steadfast adherence to the truth under all circumstances, speaks more powerfully than even his living example.  {LP 294.1}
[LP 294.2]          Patience as well as courage has its victories. Converts may be made by meekness in trial, no less than by boldness in enterprise. If Christians would be reconciled to the apparent suspension of their usefulness, and would cheerfully rest from the strife, and lay off the burden of labor, they would learn sweet lessons at the feet of Jesus, and would see that their Master is using them as effectively when they seem to be withdrawn from employment, as when in more active labor.  {LP 294.2}
[LP 294.3]          When the Christian churches first learned that Paul contemplated a visit to Rome, they looked forward to a signal triumph of the gospel. Paul                                                                              295  had borne the truth to many lands; he had proclaimed it in great cities. Might not this champion of the faith succeed in winning souls to Christ, even in the court of Nero? But their anticipations were crushed by the tidings that Paul had gone to Rome as a prisoner. They had confidently hoped to see the gospel, once established at this great center, extend rapidly to all nations, until it should become a prevailing power in the earth. How great their disappointment! Human calculations had failed, but not the purpose of God. Paul could not labor as he had hoped, yet before the close of that two years' imprisonment he was able to say, "My bonds in Christ are manifest in all the palace, and in all other places;" and among those who send greetings to the Philippians, he mentions chiefly them that are of Caesar's household.  {LP 294.3}
[LP 295.1]          The zeal and fidelity of Paul and his fellow-workers, no less than the faith and obedience of those converts to Christianity, under circumstances so forbidding, should be a rebuke to slothfulness and unbelief in the followers of Christ. Never let us, by our human, short-sighted judgment, limit the plans and work of God. Never let us excuse ourselves from efforts to win souls to Christ, even in the most unpromising fields. The apostle and his subordinate ministers might have argued that the servants of Nero were subjected to the fiercest temptations, surrounded by the most formidable hindrances, exposed to the most bitter opposition, and that under such circumstances it would be in vain to call them to repentance and to faith in Christ. Should they be convinced of the truth, how could they render obedience? But the gospel was presented to                                                                              296  those souls, and there were some among them who decided to obey it at any cost. Notwithstanding the obstacles and dangers, they would walk in the light, trusting in God for opportunity to let their light shine forth to others.  {LP 295.1}
[LP 296.1]          Who is placed in circumstances more unfavorable to a religious life, or required to make greater sacrifices, to encounter greater dangers, or to bring upon himself fiercer opposition, than would follow the exchange of heathenism for Christianity by those who were in office in the court of Caesar? No man can be so situated that he cannot obey God. There is too little faith with Christians of today. They are willing to work for Christ and his cause only when they themselves can see a prospect of favorable results. Divine grace will aid the efforts of every true believer. That grace is sufficient for us under all circumstances. The Spirit of Christ will exert its renewing, perfecting power upon the character of all who will be obedient and faithful.  {LP 296.1}
[LP 296.2]         God is the great I AM, the source of being, the center of authority and power. Whatever the condition or situation of his creatures, they can have no sufficient excuse for refusing to answer the claims of God. The Lord holds us responsible for the light shining upon our pathway. We may be surrounded by difficulties that appear formidable to us, and because of these we may excuse ourselves for not obeying the truth as it is in Jesus; but there can be no excuse that will bear investigation. Could there be an excuse for disobedience, it would prove our heavenly Father unjust, in that he had given us conditions of salvation with which we could not comply.                                                                              297   {LP 296.2}
[LP 297.1]          Servants employed in an irreligious family are placed in circumstances somewhat similar to those of the members of Caesar's household. Such are deserving of sympathy; for if they seek to live a religious life, their situation is often one of great trial. A bad example is constantly before them,--an example of Sabbath-breaking and of neglect of religion. Few religious privileges are granted them; and should they manifest an interest in religion, they might lose the favor of their employer, and bring upon themselves the ridicule of their companions. He who is thus situated has more than a common battle to fight, if he stands forth as a witness for Christ, a candidate for Heaven. But there can be nothing in his surroundings to excuse him for neglecting the claims of God. Whatever the difficulties in his path, they will be powerless to hinder him if he is determined to seek first the kingdom of God and his righteousness.  {LP 297.1}
[LP 297.2]          The Christian should not array before his imagination all the trials which may occur before the end of the race. He has but to begin to serve God, and each day live and labor for the glory of God that day, and obstacles which appeared insurmountable will gradually grow less and less; or, should he encounter all that he has feared, the grace of Christ will be imparted to him according to his need. Strength increases with the difficulties met and overcome.  {LP 297.2}
[LP 297.3]          Daniel, the Hebrew captive, the prime minister of a royal realm, encountered great obstacles to a life of fidelity to God. But at the very beginning of his career, he determined that whatever might oppose, he would make the law of God his rule of action. As he maintained his                                                                              298  steadfastness amid the lesser trials which he daily met in the court of a heathen king, his faith, courage, and firmness grew stronger; and when the royal decree went forth forbidding him to offer supplication to his God, he was able, with the den of lions open before him, to stand true to principle and to God.  {LP 297.3}
[LP 298.1]          He whose heart is fixed to serve God, will find opportunity to serve him. He will pray, he will read the word of God, he will seek virtue and forsake vice. He can brave contempt and derision while looking unto Jesus, the author and finisher of our faith, who endured the contradiction of sinners against himself. Help and grace are promised by Him whose words are truth. God will not fail to fulfill his promise to all who trust in him.  {LP 298.1}
[LP 298.2]          Are any tempted to make their circumstances an excuse for neglecting the religion of Christ? Let them remember that Satan can frame one difficulty after another to bar the way of those who will permit themselves to be thus hindered. Let them consider the situation of the disciples in Caesar's household, the fierce depravity of the emperor, the profligacy of the court. It was like rushing into the fire to accept of Christ under such circumstances. If those Christian converts could maintain their fidelity amid all the difficulties and dangers of such surroundings, no one can offer a sufficient reason for neglecting the claims of duty. There is no such thing as an impossibility to obey God.  {LP 298.2}
[LP 298.3]          There is another fact concerning those disciples which is worthy of our attention. Not only were converts won to the truth in Caesar's household, but they remained in that household after                                                                              299  their conversion. They did not feel at liberty to abandon their post of duty. The truth had found them where they were, and there they would remain, and by their life and character testify of its transforming power. The example of those Christians has great weight, from the fact that they had direct intercourse with Paul, and therefore enjoyed the benefit of his instruction and counsel. It teaches that believers are not always to withdraw from positions of difficulty and trial, and place themselves where there would be less temptation or opposition.  {LP 298.3}
[LP 299.1]          Let us ever bear in mind that our Saviour left the heavenly courts, and came to a world polluted by sin. By his own life he has shown his followers how they can be in the world, and yet not be of the world. He came not to partake of its delusive pleasures, to be swayed by its customs, or to follow its practices, but to seek and to save the lost. With this object, and this only, can the Christian consent to remain in the company of the ungodly.  {LP 299.1}
[LP 299.2]          No one who is seeking to save his soul should without good reason place himself in an uncongenial atmosphere, or where he will be surrounded by hindrances to a religious life; but if in such a position he has received the truth, he should diligently inquire if God has not there a work for him to do for the saving of other souls. That one Christian in the midst of unbelievers, may, in the providence of God, be like the piece of leaven "hid in three measures of meal," that is to do its work until the whole mass is leavened. A consistent Christian life will accomplish more good than could be accomplished by many sermons. Whatever the Christian's station, be it                                                                              300  exalted or humble, he will manifest the power of true religion by the faithful performance of the duties of that station.  {LP 299.2}
[LP 300.1]          It is not the absence of temptation or trial that is most favorable for the development of Christian character. Where there are fewest difficulties to meet, the Christian is in the greatest danger of spiritual slothfulness. The God of all grace has promised that his people shall not be tempted above that which they are able to bear, but that with the temptation he will make a way of escape. Constant exposure to rebuffs and opposition, will lead the Christian to greater watchfulness and more earnest prayer to the mighty Helper. Extraordinary trials, endured through the grace of God, will give him a deeper experience and greater spiritual strength, as vigilance, patience, and fortitude are called into exercise.  {LP 300.1}
[LP 300.2]          The followers of Christ should expect to be regarded by the world with no more favor than was their Master. But he who has God for his friend and helper can afford to spend a long winter of chilling neglect, abuse, and persecution. By the grace which Christ imparts, he can maintain his faith and trust in God under the sorest trials. He recalls the Saviour's example, and he feels that he can endure affliction and persecution if he may thus gain simplicity of character, lowliness of heart, and an abiding trust in Jesus. The triumph of Christian faith is to suffer, and be strong; to submit, and thus conquer; to be killed all the day long, and yet to live; to bear the cross, and thus win the crown of immortal glory.  {LP 300.2}
[LP 301.1]       Chapter XXVIII - Paul at Liberty         While Paul's labors were blessed to the conversion of many souls and the strengthening and encouragement of the believers, clouds were gathering that threatened his own safety as well as the prosperity of the church. When, on his arrival at Rome, he was placed in charge of the captain of the imperial guards, the office was filled by a man of justice and integrity, by whose clemency he was left comparatively free to pursue the work of the gospel. But before the close of the two years' imprisonment, this man was replaced by an official whose vice and tyranny rendered his name infamous. The apostle could expect no favor from this slave of lust and cruelty.  {LP 301.1}
[LP 301.2]          The Jews were now more active than ever before in their efforts against Paul. They had found an able helper in the profligate woman whom Nero had made his second wife, and who, being a Jewish proselyte, would lend all her influence to second their murderous designs against the Christian champion.  {LP 301.2}
[LP 301.3]          Paul had little reason to hope for justice from the Caesar to whom he had appealed. Nero was more debased in morals, more frivolous in character, and at the same time capable of more atrocious cruelty, than any ruler who had preceded him. The reins of government could not have been intrusted to a more inhuman despot. The first year of his reign had been marked by the poisoning of his young step-brother, who was the rightful heir to the throne. He had steadily                                                                              302  descended from one depth of vice and crime to another, until he had murdered his own mother, and then his wife. There was no atrocity which he would not perpetrate, no vile act to which he would not stoop. In every noble mind he inspired abhorrence and contempt.  {LP 301.3}
[LP 302.1]          The details of iniquity practiced in the court of this prodigy of vice are too degrading, too horrible, for description. His abandoned wickedness created disgust and loathing, even in many who were forced to share his crimes. They were in constant fear as to what enormities he would suggest next. Yet even such crimes as Nero's did not shake the allegiance of his subjects. He was acknowledged as the absolute ruler of the whole civilized world. And more than this, he was made the recipient of divine honors, and worshiped as a god.  {LP 302.1}
[LP 302.2]          From the stand-point of human judgment, Paul's condemnation before such a judge was certain. But the apostle felt that he had nothing to fear, so long as he preserved his loyalty and his love to God. His life was not in the hands of Nero, and if his work was not yet done, the Roman emperor would be powerless to destroy him. He who had hitherto been his protector could shield him still from the malice of the Jews, and from the power of Caesar.  {LP 302.2}
[LP 302.3]          And God did shield his servant. At Paul's examination the charges against him were not sustained, and, contrary to the general expectation,-- with a regard for justice wholly at variance with his character,--Nero declared the prisoner guiltless. Paul's fetters were struck off, and he was again a free man.  {LP 302.3}
[LP 302.4]          Had his trial been longer deferred, or had he                                                                              303  from any cause been detained in Rome during the following year, he would have perished in the dreadful persecution which then took place. The converts to Christianity had become so numerous during Paul's imprisonment as to attract the attention and arouse the enmity of the authorities. The ire of the emperor was especially excited by the conversion of members of his own household; he still thirsted for blood, and soon found a pretext to make the Christians the objects of his merciless cruelty. A terrible fire about this time occurred in Rome, by which nearly one-half the city was consumed. Nero himself caused the flames to be kindled, and then, to avert suspicion, he made a pretense of great generosity in assisting the homeless and destitute. He was, however, accused of the crime. The people were excited and enraged, and Nero determined to clear himself, and also to rid the city of a class whom he feared and hated, by charging the act upon the Christians.  {LP 302.4}
[LP 303.1]          The Satanic device succeeded. Thousands of the followers of Christ--men, women, and children--were put to death in the most cruel manner. Some were crucified, some covered with the skins of wild beasts, and torn in pieces by dogs, others were clothed in garments of inflammable material, and set on fire at night to illuminate the circus of the Vatican and the pleasure gardens of Nero. Thus this monster in human form amused the public by exhibiting his victims in their dying agonies, while he himself stood by, taking the keenest delight in their misery. Degraded and hardened as were the Romans, and bitter as was their prejudice against the Christians, the constant repetition of these horrible,                                                                              304  heart-sickening scenes excited even their compassion.  {LP 303.1}
[LP 304.1]          From this terrible ordeal, Paul was spared, having left Rome soon after his release. This last precious interval of freedom was earnestly improved in laboring among the churches. He sought to establish a firmer union between the Greek and Eastern churches which he had raised up, and to guard them against the subtle heresies that were creeping in to corrupt the faith. The trials and anxieties which he had endured, had preyed upon his physical and mental energies. The infirmities of age were upon him. He felt that his work was nearly accomplished.  {LP 304.1}
[LP 304.2]          At Jerusalem and at Antioch he had defended Christianity against the narrow restrictions of Judaism. He had preached the gospel to the pagans of Lycaonia, to the fanatics of Galatia, to the colonists of Macedonia, to the frivolous art-worshipers of Athens, to the pleasure-loving merchants of Corinth, to the half-barbarous nations of Dalmatia, to the islanders of Crete, and to slaves, soldiers, and men of rank and station, in the multitudes at Rome. Now he was doing his last work.                                                    -    {LP 304.2}
[LP 304.3]       Chapter XXIX - The Final Arrest         Though Paul's labors were chiefly among the churches, he could not escape the observation of his enemies. Since Nero's persecution, Christians were everywhere the objects of hatred and suspicion. Any evil-disposed person could easily secure the arrest and imprisonment of one of the                                                                              305  proscribed sect. And now the Jews conceived the idea of seeking to fasten upon Paul the crime of instigating the burning of Rome. Not one of them for a moment believed him guilty; but they knew that such a charge, made with the faintest show of plausibility, would seal his doom. An opportunity soon offered to execute their plans. At the house of a disciple in the city of Troas, Paul was again seized, and from this place he was hurried away to his final imprisonment.  {LP 304.3}
[LP 305.1]          The arrest was affected by the efforts of Alexander the coppersmith, who had so unsuccessfully opposed the apostle's work at Ephesus, and who now seized the opportunity to be revenged on one whom he could not defeat. Paul in his second Epistle to Timothy afterward referred to the machinations of this enemy of the faith: "Alexander the coppersmith did me much evil. The Lord reward him according to his works." In his first epistle he spoke in a similar manner of Hymeneus and Alexander as among those who "concerning faith have made shipwreck;" "whom," he says, "I have delivered unto Satan, that they may learn not to blaspheme." These men had departed from the faith of the gospel, and furthermore had done despite to the Spirit of grace by attributing to the power of Satan the wonderful revelations made to Paul. Having rejected the truth, they were filled with hatred against it, and sought to destroy its faithful advocate.  {LP 305.1}
[LP 305.2]          Reformatory action is always attended with loss, sacrifice, and peril. It always rebukes love of ease, selfish interests, and lustful ambition. Hence, whoever initiates or prosecutes such action must encounter opposition, calumny, and                                                                              306  hatred from those who are unwilling to submit to the conditions of reform. It is no easy matter to overcome sinful habits and practices. The work can be accomplished only with the help of divine grace; but many neglect to seek such help, and endeavor to bring down the standard to meet their deficiencies, instead of bringing themselves up to meet the standard of God. Such was the effort of these men who were so severely dealt with for their sins. They were endangering the purity of the believers, and it was necessary that a firm, decided course be pursued to meet the wrong and hurl it from the church. Paul had faithfully reproved their sin, --the vice of licentiousness so prevalent in that age,--but they had refused to be corrected. He had proceeded according to the instructions of Christ regarding such cases, but the offenders had given no token of repentance, and he had therefore excommunicated them. They had then openly apostatized from the faith, and united with its most bitter opponents. When they rejected the words of Paul, and set themselves to hinder his labors, they were warring against Christ; and it was by the inspiration of the Spirit of God, and not as an expression of personal feeling, that Paul pronounced against them that solemn denunciation.  {LP 305.2}
[LP 306.1]          On his second voyage to Rome, Paul was accompanied by several of his former companions; others earnestly desired to share his lot, but he refused to permit them thus to imperil their lives. The prospect before him was far less favorable than at the time of his former imprisonment. The persecution under Nero had greatly lessened the number of Christians in Rome.                                                                              307  Thousands had been martyred for their faith, many had left the city, and those who remained were greatly depressed and intimidated. At Paul's first arrival, the Jews of Rome had been willing to listen to his arguments; but through the influence of emissaries from Jerusalem, and also because of the received charges against the Christians, they had become his bitter enemies.  {LP 306.1}
[LP 307.1]          No warm-hearted disciples now met Paul and his companions at Appii Forum and Three Taverns as before, when he was constrained to thank God and take courage. There was now no one like the courteous and kindly Julius, to say a word in his favor, no statement from Festus or Agrippa to attest his innocence. The change which had taken place in the city and its inhabitants--the city still scarred and blackened from the terrible conflagration, and the people, by tens of thousands, reduced to the most squalid poverty--seemed to harmonize with the change in his own condition and prospects. Through the surging crowds that still thronged the streets of Rome, and that looked upon him and his fellow-Christians as the authors of all their misery, Paul passed, not now to his own hired house, but to a gloomy dungeon, there to remain, chained night and day, until he should finish his course.  {LP 307.1}
[LP 307.2]          To visit Paul now was not, as during his first imprisonment, to visit a man against whom no charge had been sustained, and who had won favorable opinions from princes and rulers. It was to visit one who was the object of universal hatred, who was accused of instigating the basest and most terrible crime against the city and the nation. Whoever ventured to show him                                                                              308  the slightest attention, thereby made himself the object of suspicion, and endangered his own life. Rome was now filled with spies, who stood ready to bring an accusation against any one on the slightest occasion. None but a Christian would visit a Christian; for no other would incur the odium of a faith which even intelligent men regarded as not merely contemptible, but treasonable.  {LP 307.2}
[LP 308.1]          One by one, Paul saw his friends leaving him. The first to depart were Phygellus and Hermogenes. Then Demas, dismayed at the thickening clouds of difficulty and danger, forsook the persecuted apostle to seek for ease and security in a worldly life. Crescens was sent on a mission to the churches of Galatia, Titus to Dalmatia, Tychicus to Ephesus. Luke, the beloved physician and faithful friend, was still with him. This was a great comfort to Paul, who had never needed the companionship and ministration of his brethren more than now, enfeebled as he was by age, toil, and infirmities, and confined in the damp, dark vaults of a Roman prison. And, as he was dependent upon the aid of an amanuensis, the services of Luke were of great value, enabling him still to communicate with his brethren and the world without.  {LP 308.1}
[LP 308.2]          An unexpected encouragement was granted the apostle at this time, by the visit of Onesiphorus, an Ephesian Christian who came to Rome not long after Paul's arrival. He knew that Paul was somewhere in that city as a prisoner, and he determined to find him. This was no easy matter in a city crowded with prisoners, where suspicion was everywhere, and had only to fasten upon an unfortunate victim to consign                                                                              309  him to prison and perhaps to death. But notwithstanding the difficulties, Onesiphorus searched for Paul until he found him. Not satisfied with one visit, he went again and again to his dungeon, and did all in his power to lighten the burden of his imprisonment. The fear of scorn, reproach, or persecution, was powerless to terrify this true-hearted Ephesian, when he knew that his beloved teacher was in bonds for the truth's sake, while he himself, in every respect far less worthy, walked free.  {LP 308.2}
[LP 309.1]          The visit of Onesiphorus, testifying to his loving fidelity at a time of loneliness and desertion, was a bright spot in Paul's prison experience. In the last letter ever written by him, he thus speaks of this faithful disciple: "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain. But when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day."  {LP 309.1}
[LP 309.2]          The desire for love and sympathy was implanted in the heart by God himself. Christ in his hour of agony in Gethsemane, while bearing the guilt of sinful men, longed for the sympathy of his disciples. And Paul, though almost indifferent to hardship and suffering, yearned for sympathy and companionship. God would have his people cherish love and sympathy for one another. Humanity, elevated, ennobled, and rendered Godlike, is worthy of respect and esteem. The sons and daughters of God will be tender-hearted, pitiful, courteous, to all men, "especially unto them who are of the household of faith." But Paul was bound to his fellow-disciples by a                                                                              310  stronger tie than even that of Christian brotherhood. The Lord had revealed himself to Paul in a special manner, and had made him instrumental in the salvation of many souls. Many churches might in truth regard him as their father in the gospel. Such a man, who had sacrificed every earthly consideration in the service of God, had a special claim upon the love and sympathy of his converts and fellow-laborers.                                                    -    {LP 309.2}
[LP 310.1]       Chapter XXX - Paul Before Nero         When Paul was summoned to appear before the emperor for his trial, it was with the near prospect of certain death. The aggravated nature of the crime charged against him, and the prevailing animosity toward the Christians, left little ground for hope of a favorable issue.  {LP 310.1}
[LP 310.2]          It was the practice among the Greeks and Romans to allow an accused person an advocate to present his case in a court of justice, and to plead in his behalf. By force of argument, by his impassioned eloquence, or by entreaties, prayers, and tears, such an advocate would often secure a decision in favor of the prisoner, or failing in this, would mitigate the severity of his sentence. But no man ventured to act as Paul's counsel or advocate; no friend was at hand, even to preserve a record of the charges brought against him by his accusers, or of the arguments which he urged in his own defense. Among the Christians at Rome, there was not one who came forward to stand by him in that trying hour.                                                                              311   {LP 310.2}
[LP 311.1]          The only record of the occasion is given in the words of Paul himself, in the second letter to Timothy: "At my first answer no man stood with me, but all men forsook me; I pray God that it may not be laid to their charge. Notwithstanding, the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion."  {LP 311.1}
[LP 311.2]          Paul before Nero--how striking the contrast! The very height of earthly power, authority, and wealth, as well as the lowest depths of crime and iniquity, had been reached by the haughty monarch before whom the man of God answered for his faith. In his power and greatness, Nero stood unrivaled, unapproached. There were none to question his authority, none to resist his will. The kings of the earth laid their crowns at his feet. The most powerful armies marched at his command. The ensigns of his navies upon the seas betokened victory. His statue was set up in the halls of justice, and the decrees of senators and the decisions of judges were but the echo of his will. Millions of subjects bowed in obedience to his mandates. The name of Nero made the world tremble. To incur his displeasure was to lose property, liberty, and life. His frown was more to be dreaded than the pestilence. Yet while surrounded by all the outward semblance of earthly pomp and greatness, adored and reverenced as a god in human form, he possessed the heart of a demon.  {LP 311.2}
[LP 311.3]          Paul the aged prisoner, without money, without friends, without counsel, had been brought forth from a loathsome dungeon to be tried for                                                                              312  his life. He had lived a life of poverty, self-denial, and suffering. With a sensitive nature that thirsted for love and sympathy, he had braved misrepresentation, reproach, hatred, and abuse; shrinking with nervous dread from pain and peril, he had fearlessly endured both. He had been, like his Master, a homeless wanderer upon the earth; he had lived and suffered for the truth's sake, seeking to relieve the burdens of humanity, and to exemplify in his life the life of Christ. How could the capricious, passionate, licentious tyrant, who had no conception of the value of a self-denying, virtuous, noble life, be expected to understand or appreciate the character and motives of this son of God?  {LP 311.3}
[LP 312.1]          Paul and Nero face to face!--the youthful monarch bearing upon his sin-stamped countenance the shameful record of the passions that reigned within; the aged prisoner's calm and benignant face telling of a heart at peace with God and man. The results of opposite systems of training and education stood that day contrasted,--the life of unbounded self-indulgence and the life of utter self-sacrifice. Here were the representatives of two religions,--Christianity and paganism; the representatives of two theories of life,--the simplicity of self-denying endurance, ready to give up life itself, if need be, for the good of others, and the luxury of all-absorbing selfishness, that counts nothing too valuable to sacrifice for a momentary gratification; the representatives of two spiritual powers,--the ambassador of Christ and the slave of Satan. Their relative position showed to what extent the course of this world was under the rule of the prince of darkness. The wretch                                                                              313  whose soul was stained with incest and matricide, was robed in purple, and seated upon the throne, while the purest and noblest of men stood before the judgment-seat, despised, hated, and fettered.  {LP 312.1}
[LP 313.1]          The vast hall which was the place of trial was thronged by an eager, restless crowd that surged and pressed to the front to see and hear all that should take place. Among those gathered there were the high and the low, the rich and the poor, the learned and the ignorant, the proud and the humble. Yet all alike were destitute of the true knowledge of the way of life and salvation.  {LP 313.1}
[LP 313.2]          Again the Jews urge against the prisoner the old charges of sedition and heresy, while both Jews and Romans accuse him of instigating the burning of the city. While his enemies were vehemently urging their accusations, Paul preserved a quiet dignity; no shade of fear or anger disturbed the peaceful serenity that rested upon his countenance. The people and even the judges beheld him with surprise. They had been present at many trials, and had looked upon many a criminal; but never had they seen a man wear such a look of holy calmness as did the prisoner before them. The keen eyes of the judges, accustomed as they were to read the countenances of their prisoners, searched the face of Paul for some hidden trace of crime, but in vain. When he was permitted to speak in his own behalf, all listened with eager interest to his words.  {LP 313.2}
[LP 313.3]          Once more Paul had an opportunity to raise aloft before a wondering multitude the banner of the cross of Christ. With more than human eloquence and power, he that day urged home upon their hearts the truths of the gospel. The wisdom of God was revealed through his servant.                                                                              314  As Paul stands before the emperor of the world, his words strike a chord which vibrates in the hearts of even the most hardened, and which thrills in unison with the mission of angels. Truth, clear and convincing, overthrows error and refutes falsehood. Never before had that company listened to words like these. Light was shining into darkened minds that would gladly follow the guidance of its precious rays. The truths spoken on that occasion would never die. Though the utterance of a feeble and aged prisoner, they were destined to shake the nations. They were endowed with a power that would live through all time, influencing the hearts of men when the lips that uttered them should be silent in a martyr's grave.  {LP 313.3}
[LP 314.1]          As Paul gazed upon the throng before him,--Jews, Greeks, Romans, with strangers from many lands,--his soul was stirred with an intense desire for their salvation. He lost sight of the occasion, of the perils which surrounded him, of the terrible fate which seemed so near. He looked above all this, to Jesus, the Divine Intercessor, the Advocate pleading before the throne of God in behalf of sinful men. Earnestly he pointed his hearers to the great Sacrifice made in behalf of the fallen race, and presented before them man in his true dignity and value. An infinite price had been paid for man's redemption; provision had been made that he might be exalted to share the throne of God and to become the heir of immortal riches. By angel messengers, earth was connected with Heaven, and all the deeds of man, good or evil, were open before the eye of Infinite Justice.  {LP 314.1}
[LP 314.2]          Thus pleads the advocate of truth; faithful                                                                              315  among the faithless, loyal and true among the disloyal and disobedient, he stands as God's representative, and his words are as a voice from Heaven. There is no trace of fear, sadness, or discouragement in countenance or manner. Strong in his conscious innocence, clothed with the panoply of truth, he rejoices that he is a son of God. His words are like a shout of victory above the roar of the battle. The cause of truth to which he has devoted his life, he makes appear as the only cause that can never fail. Though he may perish for the truth's sake, the gospel will not perish. God lives, and the truth will triumph.  {LP 314.2}
[LP 315.1]          His countenance glows with the light of Heaven, as though reflecting the rays of the sun. Many who looked upon him in that hall of judgment "saw his face as it had been the face of an angel." Tears dimmed many eyes that had never before been seen to weep. The gospel message found its way to the minds and hearts of many who would never have listened to it but for the imprisonment of Paul.  {LP 315.1}
[LP 315.2]          Never had Nero heard the truth as he heard it upon that occasion. Never had the enormous guilt of his own life been revealed to him as it was revealed that day. The light of Heaven had pierced the sin-polluted chambers of his soul. He quaked with terror at the thought of a tribunal before which he, the ruler of the world, should be arraigned, and where his deeds should meet a just reward. He was afraid of the apostle's God, and he dared not pass sentence upon Paul, against whom no accusation had been sustained. A sense of awe for a time restrained his bloodthirsty spirit.                                                                              316   {LP 315.2}
[LP 316.1]          For a moment, Heaven had been opened before him by the words of Paul, and its peace and purity had appeared desirable. That moment the invitation of mercy was extended even to the guilty and hardened Nero. But only for a moment. The command was issued for Paul to be taken back to his dungeon; and as the door closed upon the messenger of God, so the door of repentance was forever closed against the emperor of Rome. Not another ray of light was ever to penetrate the dense darkness that enveloped him. There needed only this crowning act of rejection of divine mercy to call down upon him the retributive justice of God.  {LP 316.1}
[LP 316.2]          It was not long after this that Nero sailed on his expedition to Greece, where he disgraced himself and his kingdom by the most contemptible and debasing frivolity. He returned to Rome with great pomp, and in his golden palace, surrounded by the most infamous of his courtiers, he engaged in scenes of revolting debauchery. In the midst of their revelry, a voice as of a tumult in the streets was heard, and a messenger was despatched to learn the cause. He hastily returned with the appalling news that Galba, at the head of an avenging army, was marching rapidly upon Rome, that insurrection had already broken out in the city, and the streets were filled with an enraged mob threatening death to the emperor and all his supporters, and rapidly urging their way toward the palace.  {LP 316.2}
[LP 316.3]          The wretched tyrant, as cowardly as he was cruel, was completely unmanned. He sprang from the table at which he had been feasting and drinking, overturning it in his blind terror, and dashing the most costly wares to fragments.                                                                              317  Like one beside himself, he rushed hither and thither, beating his forehead, and crying, "I am lost! I am lost!" He had not, like the faithful Paul, a powerful, compassionate God to rely upon in his hour of peril. He knew that if taken prisoner he would be subjected to insult and torture, and he considered how he might end his miserable life with as little pain as possible. He called for poison, but when it was brought, he dared not take it; he called for a sword, but after examining its sharp edge, he laid it also aside. Then, disguised in woman's clothing, he rushed from his palace, and fled through the dark, narrow streets to the Tiber; but as he looked into its murky depths, his courage again failed. One of the few companions who had followed him, suggested that he escape to a country-seat a few miles distant, where he might find safety. Concealing his face, he leaped upon a horse, and succeeded in making his escape.  {LP 316.3}
[LP 317.1]          While the emperor was thus ingloriously fleeing for his life, the Roman senate, emboldened by the insurrection and the approach of Galba, passed a decree declaring Nero to be the enemy of his country, and condemning him to death. The news of this decision being brought to Nero by one of his companions, the monarch inquired what manner of death he was to suffer, and was told that he was to be stripped naked, to be fastened by his head in the pillory, and to be scourged to death. The monster who had delighted to inflict upon Christians the most inhuman torture, shrank with horror at the mere thought of enduring like torture himself. He seized a dagger, and again endeavored to nerve himself to plunge it into his heart; but the prick                                                                              318  of the instrument was all that he could endure. As he threw it aside with a groan of despair, horsemen were heard approaching. His retreat was discovered; a few moments, and he would be in the power of his enemies. Terrified alike at the thought of torture and suicide, he still hesitated, and was compelled at last to let a slave help his trembling hand force a dagger into his throat. Thus perished the tyrant Nero, at the early age of thirty-two.  {LP 317.1}
[LP 318.1]          God in his infinite mercy bears long with the transgressors of his law. In the days of Abraham he declared that the idolatrous Amorites should still be spared until the fourth generation; for their iniquity was not yet full, and he could not give command for their destruction. For more than four hundred years he spared them, but when, instead of turning to repentance, they hardened their hearts in iniquity, and made war upon his people, their day of probation closed, and the mandate went forth for their utter extinction. With unerring accuracy, the Infinite One keeps a record of the impiety of nations and individuals. Long is his mercy tendered to them, with calls to repentance; but when their guilt reaches a certain limit, which he has fixed, then mercy ceases her pleadings, and the ministration of wrath begins.                                                    -    {LP 318.1}
[LP 318.2]       Chapter XXXI - Paul's Last Letter         From the judgment-hall of Caesar, Paul returned to his prison-house, knowing that he had gained for himself only a brief respite; his                                                                              319  enemies would not rest until they had secured his death. Yet he knew that truth had triumphed for the time, and that to have proclaimed a crucified and risen Saviour before the vast throng who had listened to his words, was in itself a victory. A work had that day begun which would increase and prosper, and which the emperor of Rome, with all his pomp and power, would seek in vain to destroy or hinder.  {LP 318.2}
[LP 319.1]          The apostle's speech had gained him many friends, and he was visited by some persons of rank, who accounted his blessing of greater value than the favor of the emperor of the world. But there was one friend for whose sympathy and companionship he longed in those last trying days. That friend was Timothy, to whom he had committed the care of the church at Ephesus, and who had therefore been left behind when he made his last voyage to Rome. The affection between this youthful laborer and the apostle began with Timothy's conversion through the labors of Paul; and the tie had strengthened as they had shared together the hopes and perils and toils of missionary life, until they seemed to be as one. The disparity in their age and the difference in their character made their interest and love for each other more earnest and sacred. The ardent, zealous, indomitable spirit of Paul found repose and comfort in the mild, yielding, retiring character of Timothy. The faithful ministration and tender love of this tried companion had brightened many a dark hour of the apostle's life. All that Melancthon was to Luther, all that a son could be to a loved and honored father, that was the youthful Timothy to the tried and lonely Paul.                                                                              320   {LP 319.1}
[LP 320.1]          And now, sitting day after day in his gloomy cell, knowing that at a word or nod from the tyrant Nero his life may be sacrificed, Paul thinks of Timothy, and determines to send for him. Under the most favorable circumstances, several months must elapse before Timothy can reach Rome from Asia Minor. Paul knows that his own life, for even a single day, is uncertain, and he fears that Timothy may arrive too late, or may hesitate through fear of the dangers to be encountered. He has important counsel and instruction for the young man to whom so great responsibility is intrusted, and while urging him to come without delay, he dictates the dying testimony which he may not be spared to utter. His soul is filled with loving solicitude for his son in the gospel, and for the church under his care, and he earnestly seeks to impress upon him the importance of fidelity to his sacred trust.  {LP 320.1}
[LP 320.2]          The words of Paul to Timothy apply with equal force to all the ministers of Christ, to the close of time: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine."  {LP 320.2}
[LP 320.3]          This solemn charge to one so zealous and faithful as was Timothy, is an emphatic testimony to the great importance and responsibility of the gospel ministry. The apostle summons Timothy, as it were, before the bar of infinite justice, and in the most impressive manner charges him to preach the word; not the customs or sayings of men, but the word of God; to preach it as one in earnest,--"instant in season, out of season,"--                                                                              321  whenever an opportunity was presented; at stated times and occasionally; to large congregations, to private circles; by the way, at the fireside; before friends and enemies; to one as well as to many; whether he could speak with safety or would be exposed to hardship and peril, reproach and loss.  {LP 320.3}
[LP 321.1]          Timothy suffered from physical infirmities, and the apostle, tender and compassionate as he was, felt it necessary to warn him to neglect no duty on this account. And fearing that his mild, yielding disposition might lead him to shun an essential part of his work, Paul exhorts him to be faithful in reproving sin, and even to rebuke with sharpness those who were guilty of gross evils. Yet he is to do this "with all long-suffering and doctrine;" he must manifest the patience and love of Christ, and must explain and enforce his reproofs and exhortations by the word of God.  {LP 321.1}
[LP 321.2]          To hate and reprove sin, and at the same time to manifest pity and tenderness for the sinner, is a difficult attainment. The more earnest our own efforts to attain to holiness of heart and life, the more acute will be our perception of sin, and the more decided our disapproval of any deviation from right. We must guard against undue severity toward the wrong-doer. But while we should seek to encourage him in every effort to correct his errors, we must be careful not to lose sight of the exceeding sinfulness of sin. While there is need of Christlike patience and love toward the erring, there is constant danger of manifesting so great toleration for his error that he will consider himself undeserving of reproof, and will reject it as uncalled-for and unjust.                                                                              322   {LP 321.2}
[LP 322.1]          Ministers of the gospel whose characters are otherwise almost faultless, frequently do great harm by allowing their forbearance toward the erring to degenerate into toleration of their sins, and even participation with them. In this easygoing way they excuse and palliate that which the word of God condemns; and after a time they become so blinded as even to commend the very ones whom God commands them to reprove. The only safe-guard against these dangers is to add to patience godliness,--to reverence God, his character and his law, and to keep his fear ever before the mind. By communion with God, through prayer and the reading of his word, we should cultivate such a sense of the holiness of his character that we shall regard sin as he regards it.  {LP 322.1}
[LP 322.2]          Godliness leads to brotherly kindness; and those who do not cherish the one, will surely lack the other. He who has blunted his moral perceptions by sinful leniency toward those whom God condemns, will erelong commit a greater sin by severity and harshness toward those whom God approves. Viewed through the perverted medium of an unconsecrated spirit, the very integrity and faithfulness of the true-hearted Christian will appear censurable.  {LP 322.2}
[LP 322.3]          By the pride of human wisdom, by contempt for the influence of the Holy Spirit, and disrelish for the humbling truths of God's word, many who profess to be Christians, and who feel competent to teach others, will be led to turn away from the requirements of God. Paul declared to Timothy: "The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves                                                                              323  teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables."  {LP 322.3}
[LP 323.1]          The apostle does not here refer to the openly irreligious, but to professed Christians who have indulged inclination until they are enslaved by their own ungoverned passions,--"led away with divers lusts." Such desire to hear doctrines that will not interfere with their sinful course, or condemn their pleasure-loving propensities. Hence they are offended by the plain words of the faithful servants of Christ, and choose those teachers who will praise and flatter them instead of rebuking their sins. These teachers "they heap to themselves" as special favorites. Even among the professed ministers of Christ, there are many who do not preach the word, but the opinions of men. They have turned away their ears from truth. The Lord has spoken to them in his word; but they do not care to hear his voice, because it condemns their practices.  {LP 323.1}
[LP 323.2]          In his ten holy precepts, God has given a rule for man's life, a law which Christ declares is not to abate one jot of its claims upon men through all their generations, to the close of time. That law is still the believer's rule of life, the sinner's condemnation. That law Christ came to magnify and make honorable. He showed that it is based upon the broad foundation of love to God and men, and that obedience to its precepts comprises the whole duty of man. In his own life he gave men a perfect example of obedience to the law of God. In his sermon on the mount he showed how its requirements extend beyond the outward acts, and take cognizance of the thoughts and intents of the heart. That law,                                                                              324  obeyed, will lead men to deny ungodliness and worldly lusts, and to live "soberly, righteously, and godly, in this present world."  {LP 323.2}
[LP 324.1]          But the enemy of all righteousness has taken the world captive, and has led them to make void the law of God. As Paul foresaw, the people have turned away from the plain, searching truths of God's word, and, having itching ears, they have heaped to themselves teachers who present to them the fables that they desire. These teachers trample under their feet the fourth commandment, and instead of the day which God has blessed and sanctified, they honor a day which he has not commanded, and upon which he did not rest. The first day of the week, whose sacredness rests wholly on the authority of the papacy, "the man of sin," is observed as a holy day by Catholics and Protestants alike, instead of the day which God has set apart, and upon which he has placed his blessing. Thus the Creator of the world is insulted, and Satan laughs in triumph at the success of his devices.  {LP 324.1}
[LP 324.2]          With the growing contempt for God's holy law, there is an increasing distaste for religion, an increase of pride, love of pleasure, disobedience to parents, and self-indulgence; and thoughtful minds everywhere anxiously inquire, What can be done to correct these alarming evils? The answer is found in Paul's exhortation to Timothy: "Preach the word." In that word are the only safe principles of action. It is a transcript of the will of God, an expression of divine wisdom. It opens to man's understanding the great problem of life. It will prove a guide to all who heed it, so that their lives will not be wasted in                                                                              325  misdirected efforts. God has declared his will, and it is absolute madness for men to change or even question that which has gone out of his lips. After Infinite Wisdom has spoken, there can be no doubtful questions for man to settle, no wavering probabilities for him to adjust. All the interests of time and of eternity are involved in a frank, earnest concurrence of the mind and will of men with the expressed will of God. Obedience is the highest dictate of reason as well as of conscience. Those who choose to listen to other voices and to follow other guides, will be turned unto fables, and, trusting to these, they will in the day of God meet with infinite loss.  {LP 324.2}
[LP 325.1]          Paul continues his charge: "Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." Now that Paul is called to finish his course, he would have Timothy supply his place, and guard the churches from the fables and heresies with which Satan and his agents would in various ways endeavor to seduce them from the simplicity of the truth. He therefore admonishes him to shun all temporal pursuits and entanglements which would prevent him from giving himself wholly to this work; to endure with cheerfulness the opposition, reproach, and persecution to which his faithfulness would expose him; to "make full proof of his ministry," by employing to the uttermost every means of doing good to the souls of men for whom Christ died.  {LP 325.1}
[LP 325.2]          Paul had never been afraid or ashamed to confess Christ before men. He had stood in no doubtful position, but under all circumstances had unhesitatingly committed himself upon the side of justice and righteousness. His own life                                                                              326  was a living illustration of the truths he taught; and herein lay his power with the people. The voice of duty was to him the voice of God. Cherishing in his own soul the principles of truth, he never shrank from maintaining them in full view of the world. His soul was ever pervaded with a deep and abiding sense of his responsibility before God; and he lived in close and constant communion with Him who is the fountain of justice, mercy, and truth. He clung to the cross of Christ as the only guarantee of success. The love of Christ was the omnipotent, undying motive which upheld him in his conflicts with self and the power of Satan, in his struggles with spiritual wickedness in high places, in his life-long labors, as he pressed forward against the unfriendliness of the world and the burden of his own infirmities.  {LP 325.2}
[LP 326.1]          What the church needs in these days of peril is an army of workers, who, like Paul, have educated themselves for usefulness, who have a deep experience in the things of God, and who are inspired with earnestness and zeal in his service. Cultivated, refined, sanctified, self-sacrificing men are needed; men who will not shun trial and responsibility, but who will lift the burdens wherever they may find them; men who are brave, who are true; men who have Christ formed within them, and who, with lips touched with holy fire, "will preach the word" amid the thousands who are preaching fables. For the want of such workers, the cause of God, languishes, and fatal errors, like a deadly poison, taint the morals and blight the hopes of a large part of the human race.  {LP 326.1}
[LP 326.2]          As the faithful, toil-worn standard-bearers                                                                              327  are offering up their lives for the truth's sake, who will come forward to take their places? Will our young men accept the holy trust at the hand of their fathers? Are they now preparing to fill the vacancies made by the death of the faithful? Will the apostle's charge be heeded, the call to duty be heard, amid the incitements to selfishness and ambition which allure the youth?  {LP 326.2}
[LP 327.1]          Paul concludes his letter with various personal messages, and again and again repeats the urgent request that Timothy use all diligence to come to him soon, and if possible to come before winter. He describes his loneliness from the desertion of some friends and the necessary absence of others, and lest Timothy should still hesitate, fearing that the church at Ephesus demanded his labors, he states that he has already despatched Tychicus to fill the place of Timothy in his absence. And then he adds the touching request, "The cloke that I left at Troas, with Carpus, when thou comest, bring with thee, and the books, but especially the parchments." At his second arrest, Paul was seized and hurried away so suddenly that he had no opportunity to gather up his few "books and parchments," or even to take with him his cloak. And now winter was coming on, and he knew that he would suffer with cold in his damp prison-cell. He had no money to buy another garment, he knew that his end might come at any moment, and with his usual self-forgetfulness and fear to burden the church, he desired that no expense should be incurred on his account.  {LP 327.1}
[LP 327.2]          After describing the scenes of the trial already past, the desertion of his brethren, and the sustaining grace of a covenant-keeping God, and                                                                              328  sending greeting to faithful fellow-laborers, Paul closes by commending his beloved Timothy to the guardianship of the Chief Shepherd, who, though the under-shepherds might be stricken down, would still care for his servants and his flock.                                                    -    {LP 327.2}
[LP 328.1]       Chapter XXXII - Martyrdom of Paul and Peter         The apostles Paul and Peter were for many years widely separated in their labors, it being the work of Paul to carry the gospel to the Gentiles, while Peter labored especially for the Jews. But in the providence of God, both were to bear witness for Christ in the world's metropolis, and upon its soil both were to shed their blood as the seed of a vast harvest of saints and martyrs.  {LP 328.1}
[LP 328.2]          About the time of Paul's second arrest, Peter also was apprehended and thrust into prison. He had made himself especially obnoxious to the authorities by his zeal and success in exposing the deceptions and defeating the plots of Simon Magus the sorcerer, who had followed him to Rome to oppose and hinder the work of the gospel. Nero was a believer in magic, and had patronized Simon. He was therefore greatly incensed against the apostle, and was thus prompted to order his arrest.  {LP 328.2}
[LP 328.3]          The emperor's malice against Paul was heightened by the fact that members of the imperial household, and also other persons of distinction, had been converted to Christianity during his first imprisonment. For this reason he made                                                                              329  the second imprisonment much more severe than the first, granting him little opportunity to preach the gospel; and he determined to cut short his life as soon as a plausible pretext could be found for so doing. Nero's mind was so impressed with the force of the apostle's words at his last trial that he deferred the decision of the case, neither acquitting nor condemning him. But the sentence was only deferred. It was not long before the decision was pronounced which consigned Paul to a martyr's grave. Being a Roman citizen, he could not be subjected to torture, and was therefore sentenced to be beheaded.  {LP 328.3}
[LP 329.1]          Peter, as a Jew and a foreigner, was condemned to be scourged and crucified. In prospect of this fearful death, the apostle remembered his great sin in denying Jesus in the hour of trial, and his only thought was, that he was unworthy of so great an honor as to die in the same manner as did his Master. Peter had sincerely repented of that sin, and had been forgiven by Christ, as is shown by the high commission given him to feed the sheep and lambs of the flock. But he could never forgive himself. Not even the thought of the agonies of the last terrible scene could lessen the bitterness of his sorrow and repentance. As a last favor he entreated his executioners that he might be nailed to the cross with his head downward. The request was granted, and in this manner died the great apostle Peter.  {LP 329.1}
[LP 329.2]          Paul was led in a private manner to the place of execution. His persecutors, alarmed at the extent of his influence, feared that converts might be won to Christianity, even by the scenes of his death. Hence few spectators were                                                                              330  allowed to be present. But the hardened soldiers appointed to attend him, listened to his words, and with amazement saw him cheerful and even joyous in prospect of such a death. His spirit of forgiveness toward his murderers, and his unwavering confidence in Christ to the very last, proved a savor of life unto life to some who witnessed his martyrdom. More than one erelong accepted the Saviour whom Paul preached, and fearlessly sealed their faith with their blood.  {LP 329.2}
[LP 330.1]          The life of Paul, to its very latest hour, testified to the truth of his words in the second Epistle to the Corinthians: "For 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. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." His sufficiency was not in himself, but in the presence and agency of the divine Spirit that filled his soul, and brought every thought into subjection to the will of Christ. The fact that his own life exemplified the truth he proclaimed, gave convincing power to both his preaching and his deportment. Says the prophet, "Thou wilt keep him in perfect peace, whose mind is stayed on Thee; because he trusteth in Thee." It was this Heaven-born peace, expressed upon the countenance, that won many a soul to the gospel.  {LP 330.1}
[LP 330.2]          The apostle was looking into the great beyond,                                                                              331  not with uncertainty or in dread, but with joyful hope and longing expectation. As he stood at the place of martyrdom, he saw not the gleaming sword of the executioner, or the green earth so soon to receive his blood; he looked up through the calm blue heaven of that summer's day to the throne of the Eternal. His language was, O Lord, thou art my comfort and my portion. When shall I embrace thee? when shall I behold thee for myself, without a dimming vail between?  {LP 330.2}
[LP 331.1]          Paul carried with him through his life on earth the very atmosphere of Heaven. All who associated with him felt the influence of his connection with Christ and companionship with angels. Here lies the power of the truth. The unstudied, unconscious influence of a holy life is the most convincing sermon that can be given in favor of Christianity. Argument, even when unanswerable, may provoke only opposition; but a godly example has a power which it is impossible wholly to resist.  {LP 331.1}
[LP 331.2]          While the apostle lost sight of his own near sufferings, he felt a deep solicitude for the disciples whom he was about to leave to cope with prejudice, hatred, and persecution. He endeavored to strengthen and encourage the few Christians who accompanied him to the place of execution, by repeating the exceeding precious promises given for those who are persecuted for righteousness' sake. He assures them that nothing shall fail of all that the Lord hath spoken concerning his tried and faithful ones. They shall arise and shine; for the light of the Lord shall arise upon them. They shall put on their beautiful garments when the glory of the Lord shall be revealed. For a little season they may be in                                                                              332  heaviness through manifold temptations, they may be destitute of earthly comfort; but they must encourage their hearts by saying, I know in whom I have believed. He is able to keep that which I have committed to his trust. His rebuke will come to an end, and the glad morning of peace and perfect day will come.  {LP 331.2}
[LP 332.1]          Paul declared to his brethren, It did not appear to our fathers what great and good things should be given to those who believe in Jesus. They desired to see the things which we see, and to hear the things which we hear, but they died without the sight or the knowledge. The greater light which we have received is shed upon us by the gospel of Christ. Holy men of old were acknowledged and honored of God because they were faithful over a few things; and it is only those that improve with the same fidelity their greater trust, who will with them be counted profitable servants, and be crowned with glory, honor, and immortality.  {LP 332.1}
[LP 332.2]          This man of faith beholds the ladder presented in Jacob's vision,--the ladder which rested upon the earth and reached to the highest heavens, and upon which angels of God were ascending and descending. He knows that this ladder represents Christ, who has connected earth with Heaven, and finite man with the infinite God. He hears angels and archangels magnifying that glorious name. His faith is strengthened as he calls to mind that patriarchs and prophets relied upon the same Saviour who is his support and consolation, and for whom he is giving his life. Those holy men who from century to century sent down their testimony for the truth, and the apostles, who to preach the gospel of Christ went out to                                                                              333  meet religious bigotry and heathen superstition, who counted not their lives dear unto themselves if they might bear aloft the light of the cross amid the dark mazes of infidelity,--all these he hears witnessing to Jesus as the Son of the Most High, the Saviour of the world. The martyr's shout of triumph, the fearless testimony for the faith, falls upon his ear from the rack, the stake, the dungeon, from the dens and caves of the earth, from steadfast souls who are destitute, afflicted, tormented, yet of whom the world is not worthy. With a continually strengthening assurance they declare, "I know whom I have believed." And as they yield up their lives as witnesses for the faith, they bear a solemn, condemning testimony to the world, declaring that He in whom they trusted has proved himself able to save to the uttermost.  {LP 332.2}
[LP 333.1]          The Captain of our salvation has prepared his servant for the last great conflict. Ransomed by the sacrifice of Christ, washed from sin in his blood, and clothed in his righteousness, Paul has the witness in himself that his soul is precious in the sight of his Redeemer. His life is hid with Christ in God, and he is persuaded that He who has conquered death is able to keep that which is committed to his trust. His mind grasps the Saviour's promise, "I will raise him up at the last day." His thoughts and hopes are centered in the second advent of his Lord. And as the sword of the executioner descends, and the shadows of death gather about the martyr's soul, his latest thought springs forward, as will his earliest thought in the great awakening, to meet the Lifegiver who shall welcome him to the joy of the blest.                                                                              334   {LP 333.1}
[LP 334.1]          Well-nigh a score of centuries have passed since Paul the aged poured out his blood as a witness for the word of God and for the testimony of Christ. No faithful hand recorded for the generations to come, the last scenes in the life of this holy man; but inspiration has preserved for us his dying testimony. Like a trumpet peal has his voice rung out through all the ages, nerving with his own courage thousands of witnesses for Christ, and wakening in thousands of sorrow-stricken hearts the echo of his own triumphant joy: "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."   {LP 334.1}
[4SP 0.1]         4SP - The Spirit of Prophecy Volume Four (1884)      PREFACE         IT IS WITH MUCH PLEASURE THAT WE SEND FORTH THIS BOOK, VOL. IV. OF THE SERIES ON "THE GREAT CONTROVERSY BETWEEN CHRIST AND SATAN." VOL. I., BEGINNING WITH THE FALL OF SATAN, EMBRACES OLD-TESTAMENT HISTORY. VOL. II. CONTAINS THE LIFE OF CHRIST; VOL. III., THE LIVES OF THE APOSTLES; AND THIS VOLUME, GIVING FIRST A SKETCH OF OUR LORD'S GREAT PROPHECY (WHICH, IN BRIEF, COVERS THE WHOLE DISPENSATION), CONTAINS A HISTORY OF THE CHURCH IN HER WARFARE TO HER FINAL REDEMPTION, AND VIVIDLY DESCRIBES THE TRIUMPH OF THE PEOPLE OF GOD, THE DESTRUCTION OF SATAN AND ALL HIS FOLLOWERS, AND THE RENEWING OF THE EARTH, WHICH ENDS THE AWFUL CONTROVERSY BETWEEN THE SON OF GOD AND THE POWERS OF DARKNESS.       APART FROM THE BIBLE, THIS SERIES PRESENTS THE MOST WONDERFUL AND INTENSELY INTERESTING HISTORY OF THE WORLD, FROM THE ENTERING OF SIN TO THE COMPLETE RESTITUTION OF ALL THINGS, THAT HAS EVER BEEN PUBLISHED. AND AS THE CLOSING EVENTS OF THE DISPENSATION ARE THE MOST MOMENTOUS,--THE DESTRUCTION OF SATAN AND ALL THAT PERTAINS TO HIS WORK, AND THE REVEALING OF THE COMING GLORY, BEING UNPARALLELED BY ALL EVENTS THAT PRECEDE THEM,--SO THE CONTENTS OF THIS BOOK ARE, IN MANY RESPECTS, MORE DEEPLY INTERESTING THAN THOSE OF THE VOLUMES WHICH PRECEDED IT. THE CLOSING CHAPTERS ARE MOST THRILLING. THEY WILL BE BEST APPRECIATED, HOWEVER, BY THOSE WHO READ ALL THE FOUR VOLUMES IN CONNECTION.       WE WOULD SAY TO THOSE WHO HAVE FELT DISAPPOINTED BECAUSE THIS VOLUME WAS NOT ISSUED SOONER, THAT WE BELIEVE THE DELAY WAS PROVIDENTIAL, AS THE BOOK CONTAINS MATTER    iv    OF GREAT INTEREST AND IMPORTANCE WHICH IT WOULD NOT HAVE CONTAINED HAD IT BEEN PUBLISHED SOONER. AND STILL THIS VOLUME DOES NOT GIVE ALL THAT THE WRITER HAS TO PRESENT ON THE CLOSING SCENES OF THIS DISPENSATION. SOME MATTERS WHICH COULD NOT POSSIBLY BE INSERTED IN THIS WORK (SPACE BEING LIMITED), WILL BE PUBLISHED SEPARATELY. AS IT IS, THIS BOOK IS LARGER THAN WAS INTENDED.       WE HAVE FAITH THAT THE MERCIFUL FATHER IS IN KINDNESS BESTOWING UPON HIS WAITING PEOPLE THE LIGHT AND INSTRUCTION WHICH THEY SPECIALLY NEED IN THE PERILS OF THE LAST DAYS. GOD IS WILLING TO GIVE HIS SPIRIT TO THOSE WHO ASK HIM, TO THOSE WHO CALL UPON HIM IN TRUTH. WE BELIEVE THAT THE WRITER HAS RECEIVED THE ILLUMINATION OF THE HOLY SPIRIT IN PREPARING THESE PAGES,--IN LAYING BEFORE US THE NATURE OF THE GREAT CONTROVERSY BETWEEN CHRIST AND SATAN, THAT WE MAY BE WARNED AGAINST THE SNARES OF THE ENEMY, AND PREPARED FOR AN INHERITANCE WITH THE SAINTS IN LIGHT.       WHILE MANY SUBJECTS HERE PRESENTED ARE OF WONDROUS DEPTH,--RELATING TO "THE DEEP THINGS OF GOD,"--THEY ARE PRESENTED IN LANGUAGE EASY TO BE UNDERSTOOD. AND WE ARE HAPPY IN KNOWING THAT THE READING OF THESE WORKS LEADS TO GREATER LOVE FOR THE HOLY SCRIPTURES, AND TO REVERENCE FOR THE GOD OF GRACE, IN WHOM ARE ALL THE TREASURES OF WISDOM AND KNOWLEDGE.       THAT THIS VOLUME MAY PROVE A BLESSING TO ALL WHO READ IT, AND REDOUND TO THE GLORY OF THE MOST HIGH, IS THE EARNEST PRAYER OF THE                      PUBLISHERS.  {4SP 0.1}
[4SP 0.2]     Table of Contents                                Chapter I.                         Destruction of Jerusalem.    The Siege and Overthrow Foretold by Jesus.--God's Favor to       Israel.--His Love Rejected.--Jerusalem a Symbol of the       World.--The First and Second Temples Compared.--The       Twofold Prophecy.--Christ Warns his Followers.--The       Signal for Flight.--Strength of Jerusalem's Defenses.--Micah's       Prophecy of her Destruction.--Judgments Delayed.--God's       Mercy Despised.--Strife and Bloodshed.--Portents of       Disaster.--Escape of the Christians.--The Siege by Titus.--       Famine and Suffering.--Efforts to Save the Temple.--The       Sanctuary in Flames.--The Temple and City Demolished.       --The Inhabitants Slain or Dispersed.--A Symbol of the       Future Judgment ............................................. 17-38                               Chapter II.                   Persecution in the First Centuries.    Martyrs under Paganism.--The Catacombs a Refuge.--Faith and       Steadfastness of the Christians.--A Time of Peace.--Union       of Christianity and Paganism.--Revival of Persecution.--       Why the Gospel Occasions Strife ............................. 39-50                              Chapter III.                           The Roman Church.    The Rise of the Papacy Foretold.--To whom Belongs the Charge       of Heresy?--The Bible Suppressed.--Second Commandment       Set Aside.--Fourth Commandment Changed.--The Early       Church Honored the Sabbath.--Sunday gradually Introduced.                                              vi         --Finally Exalted to Pre-eminence.--Establishment       of the Papacy.--Beginning of the Dark Ages.--Superstitious       Forms Multiplied.--Prevalence of Iniquity.--Universal       Supremacy Accorded to the Pope.--The Church Infallible.       --The Pope Claims Power over Civil Rulers.--Heathen       Philosophy.--Its Influence early Felt in the Church.--       Papal Errors.--The Inquisition.--Popery Rules the World.       --Results of Banishing the Scriptures ....................... 51-65                               Chapter IV.                             The Waldenses.    Christians in the Dark Ages.--Their History Unknown.--       Primitive Christianity in Great Britain.--Romish Missionaries.       --Churches Destroyed or Forced to Submit to Rome.--       Christians in other Lands.--Churches of Piedmont Required       to Bow to the Papacy.--Protesters Flee to the Mountains.--       The Waldenses Possess the Bible.--Training of the Young.       --Knowledge of the Scriptures.--The Church of the Alps.       --The Scriptures Transcribed.--The Youth at School in       Great Cities.--Missionaries in Disguise.--Extent of their       Labors.--Bondage of Romanism.--The Gospel secretly       Unfolded.--Crusades against the Waldenses.--The Pope's Bull       of Extermination.--Steadfastness of the Sufferers.--Seed       Sown for the Reformation .................................... 66-84                                Chapter V.                             Early Reformers.    God's Care for his Word.--The True Faith Revived.--"The       Morning Star of the Reformation.'--Wycliffe's Talents and       Education.--His Study of the Bible.--He Opposes Rome.--       Accused of Heresy.--The Papacy Weakened by Divisions.       --Wycliffe Translates the Scriptures.--Priests Renounce       Romanism.--Spread of the Gospel.--Wycliffe Dies in Peace.       --John Huss.--At the Council of Constance.--Burned at       the Stake.--Prophetic Dream.--Jerome a Martyr.--Printing       of the Scriptures.--The Slumber of Ages Broken .............. 85-93                                            vii                               Chapter VI.                      Luther's Separation From Rome.    Luther the Man for his Time.--Early Life.--Severe Discipline.       --At the University.--Discovery of the Bible.--Conviction       of Sin.--He Enters a Cloister.--The Chained Bible.--       Ordination as a Priest.--Called to Wittemberg.--Journey to       Rome.--Abominations of Popery.--Justification by Faith.--       Made Doctor of Divinity.--Pledged to Teach the Scriptures.       --Rome's Traffic in the Grace of God.--Theses against        Indulgences.--Luther at Augsburg.--Plots for his Destruction.       --Frederick of Saxony his Protector.--Luther Excommunicated       --In all Ages Truth Excites Opposition ..................... 94-118                              Chapter VII.                         Luther Before the Diet.    Charles V. and the Emissaries of Rome.--Demand for Luther's       Execution.--The Papal Legate.--His Speech against Luther.       --A Presentation of Papal Abuses.--The Reformer        Summoned to Worms.--Treachery of the Papists.--Luther before       the Diet.--A Victory for the Truth.--His Second Appearance.       --Refusal to Retract.--His Courage and Firmness.--       The Emperor's Message.--Papal Plots.--Efforts for       Compromise.--Luther Adheres to the Bible.--Departure from Worms.       --Condemned and Outlawed.--A Prisoner in the Wartburg.       --Labors in Captivity.--Designs of Providence ............. 119-143                             Chapter VIII.                      Progress of the Reformation.    Effect of Luther's Disappearance.--The Reformation Gaining       Ground.--Pretended Prophets.--The Bible Set Aside.--The       Reformation on the Verge of Ruin.--Luther's Return to       Wittemberg.--God's Word the Standard of Faith.--       Fanaticism Checked.--Its Subsequent Revival.--Revolutionary       Teachings.--Strife and Bloodshed.--The Reformation       Denounced.--Luther Defends the Gospel.--Translation of the       Bible.--Spread of the True Faith .......................... 144-155              viii                               Chapter IX.                         Protest of the Princes.    The Diet of Spires.--A Dark Day for the Reformation.--The       Imperial Message.--Religious Toleration Forbidden.--The       Princes Refuse to Yield Religious Liberty.--The Protest.--       Principles of the Protest.--Danger of the Protestants.--       Melancthon and Grynaeus.--A Heaven-sent Warning.--The       Diet of Augsburg.--The Protestant Confession.--Faith and       Courage of the Princes.--The Confession Read before the       Emperor.--A Glorious Victory.--God's Care for his Servants.       --Prayer the Reformers' Strength .......................... 156-169                               Chapter X.                            Later Reformers.    Tyndale Translates the Bible.--Opposition to his Work.--He       Flees to Germany.--Printing of the New Testament.--       Introduced into England by Stealth.--Tyndale's Imprisonment       and Martyrdom.--John Knox.--Latimer Defends the Bible.       --Barnes and Frith.--The Ridleys and Cranmer.--       Persecution by the Church of England.--Spread of the Gospel.--       John Bunyan.--Baxter, Flavel, Alleine.--Results of their       Labors.--Whitefield and the Wesleys.--Early Experience.       --Power and Success of their Ministry.--Methodists       Ridiculed and Persecuted.--John Wesley Protected by an Angel.       --Refutation of Charges against Methodism.--Another Class       of Reformers.--Unjustly Treated by Historians.--       Carlstadt.--Testimony of John Frith.--Persecution of John       Trask.--Mrs. Trask Imprisoned.--Her only Offense.--First       Sabbath-keepers in America.--The Seventh-day Baptists.       --Eld. J. W. Morton.--Reform Progressive .................. 170-187                              Chapter XI.                            The Two Witnesses.    The Old and New Testaments the Witnesses.--In Obscurity for       1260 Years.--Rome Substitutes False Witnesses.--War upon       the Bible.--Massacre of St. Bartholomew--Atheism       Prevails.--French Revolution.--The Bible Exalted .......... 188-193                                            ix                             Chapter XII.                         God Honors the Humble.    Christians Cease to Reform.--Satan Perverts Bible Truths.--       The Coming of Christ Draws Near.--The Warning to be       Given.--Proclamation of the First Advent.--Priests and       Rulers in Darkness.--Light Given to Humble Men. -Closing       Scenes Revealed to John.--The Warning not Committed       to Religious Leaders ...................................... 194-201                             Chapter XIII.                             William Miller.    An Honest Seeker for Truth.--His Conversion.--The Bible its       own Interpreter.--The Prophecies can be Understood.--       Evidence of Christ's Advent Near.--Years of Study.--       Opening of his Public Labors.--God Warns the World of Coming       Judgments.--The Flood an Example.--The Revelation not       a Sealed Book.--The World Opposes Reformers.--Luther       an Illustration.--Also Whitefield and the Wesleys.--Why       the Doctrine of the Second Advent is Unwelcome.--       Opposition to Miller and his Work.--His Labors a Blessing to       the World ................................................. 202-221                              Chapter XIV.                         The First Angel's Message.    Fulfillment of Prophecy.--A World-wide Warning.--The       Work in America.--Power of the Message.--Solemn Work       of Preparation.--Opposition to the Faith.--Precious       Experience.--A Disappointment.--Hypocrisy Exposed.--God       Sustains his People ....................................... 222-229                               Chapter XV.                         The Second Angel's Message.    Rejection of First Message.--Darkness that Followed.--       Neglect of Light Hardens the Heart.--"Babylon is Fallen."--       A Profession of Religion Popular.--Union with the World.       --False Doctrines in the Church ........................... 230-240           x                              Chapter XVI.                            The Tarrying Time.    Close of the Year 1843.--A Period of Doubt and Perplexity.--       Prophecy of Habakkuk.--A Tarrying Time Brought to View.       --Ezekiel's Words a Comfort.--Parable of the Ten Virgins.       --Fanaticism Appears.--Influence of Unbalanced, Half-converted       Persons.--Parallel in the Time of Paul, Luther, and       the Wesleys.--Adventists United ........................... 241-247                             Chapter XVII.                            The Midnight Cry.    The Correct Time Discovered.--"Behold, the Bridegroom       Cometh!"--The Message Goes with Power.--Illustration       from Christ's Entry into Jerusalem.--Solemn Heart-searching.       --Fanaticism Disappears.--A Holy Influence Attending       the Work.--Passing of the Time.--Scoffing of the Ungodly.       --Bitter Disappointment.--Similar Disappointment at the       Death of Christ.--Comforting Words of Paul ................ 248-257                               Chapter XVIII.                              The Sanctuary.    Termination of the 2300 Days.--The Earth Supposed to be the       Sanctuary.--Interpretation of Prophecy at Fault.--       Computation of the Prophetic Periods Correct.--What is the       Sanctuary?--Testimony of the Scriptures.--The Earthly       Sanctuary a Figure of the Heavenly.--The Mosaic Service.       --The Day of Atonement.--The Ministration of Christ.--       The Investigative Judgment ................................ 258-267                                 Chapter XIX.                           An Open and a Shut Door.    The Shut Door Explained.--The Saviour's Change of Ministration.       --A Knowledge of his Work Essential.--Light Withdrawn       from those who Reject It.--Christ still Pleads for       Sinners ................................................... 268-272                                            xi                                Chapter XX.                         The Third Angel's Message.    Time of its Proclamation.--A Change in Christ's Ministration.--       God's Law in the Ark.--Fourth Commandment Unchanged.       --Why the Third Message is Opposed.--Symbols Explained.       --The True Church.--Paganism and the Papacy.--Another       Power.--Its Peaceful Rise.--Mild Profession.--Persecuting       Spirit.--Sign of Rome's Authority.--A Solemn Warning.--       A Sabbath Reform Foretold by Isaiah.--The Seal of God's       Law.--The Sabbath Hallowed in every Age ................... 273-286                               Chapter XXI.                          The Third Message Rejected.    Worldly Customs against the Truth.--The Bible the only       Guide for Christians.--Adventists Reject the Message.--       Conflicting Views of the Prophecies.--Time-setting an Error.       --Important Admonition.--Why the Coming of Christ is       Delayed.--Duty of those who Hear God's Messages ........... 287-293                               Chapter XXII.                             Modern Revivals.    Their Results Unsatisfactory.--A Religion of the Imagination.       --Lovers of Pleasure.--Christians in all Denominations.--       Extensive Revivals in the Future.--Character of Modern       Revivals.--Nature of Conversion.--Conviction of Sin.--Faith       in Christ.--Sanctification, True and False Theories.--God's       Law the Standard of Holiness.--True Sanctification       Progressive.--Meekness and Humility the Fruits of the Spirit.       --Sanctification Includes Temperance.--The Christian's Privilege.       --The Great Need of the Church ............................ 294-306                              Chapter XXIII.                        The Investigative Judgment.    Opening of the Judgment.--Christ the Advocate.--The Books       of Record.--Every Case Examined.--The Last Act of       Mediation.--Vastness of the Work.--The Saviour's Plea.--       Our Daily Record.--Preparation for the Judgment.--Cases       of the Living soon to be Decided .......................... 307-315             xii                              Chapter XXIV.                             Origin of Evil.    Sin Unexplainable.--Lucifer before his Fall.--His Wisdom and       Honor.--Exaltation of Himself.--Rejection of Warnings.--       Charges against Christ.--Self-justification.--Revolt and       Banishment.--Spirit of Rebellion among Men.--Hatred of       Reproof.--Satan Accuses God of Injustice.--The Fall of Man.       --The Atonement.--Demonstration of God's Love.--Christ's       Earthly Ministry.--Satan's Character Unmasked.--God's       Justice Vindicated.--No Cause for Sin Exists .............. 316-323                              Chapter XXV.                       Enmity Between Man and Satan.    The First Prophecy.--The Sinner in Harmony with Satan.--       God's Grace Creates Enmity.--Why the World Hated       Christ.--Its Hatred of his Followers.--Why Resistance       against Satan is so Feeble.--Christians Indifferent to their       Danger.--Satan Works in Disguise.--His Sleepless Vigilance.       --Danger of Association with the Ungodly.--Solomon an       Example.--Effect of Familiarity with Sin.--The Last       Conflict.--Christ the Helper of his Followers ............. 324-330                             Chapter XXVI.                         Agency of Evil Spirits.    The Existence of Satan.--Testimony of the Scriptures.--The       Fallen Angels.--Their Intelligence and Subtlety.--Satan's       Power over Men.--The Demoniacs of Gadara.--Number of       Evil Spirits.--Christ Expels the Demons.--Object of the       Miracle.--Other Illustrations.--The Spirit of Divination.--       Why Satan Denies his Existence.--The Ungodly Exposed       to Evil Angels.--God Protects his People .................. 331-336                            Chapter XXVII.                          The Snares of Satan.    Counsel to his Angels.--Hold Minds in Darkness.--Separate       Men from Christ.--Foster Worldliness and Pride.--       Encourage Covetousness.--Introduce False Teachers.--Excite                                            xiii         Selfishness and Enmity.--How Satan's Plans are Executed.       --His Presence in Religious Assemblies.--He Prevents Men       from Listening to the Word of God.--Helpers of Satan.--       Accusers of the Brethren.--Fanciful Interpretations of       Scripture.--Mistaken Liberality.--"Science Falsely so       Called."--Deceptive Doctrines.--Spiritualism.--Disbelief in       Pre-existence of Christ.--Non-existence of Satan.--Coming       of Christ at Death.--Miracles Impossible.--Rejection of       Truth.--Danger of Cherishing Doubt.--Uses of Temptation ... 337-350                            Chapter XXVIII.                      The First Great Deception.    The Tempter in Eden.--A Plan for Man's Overthrow.--God's       Warning Disbelieved.--Death the Penalty of Transgression.       --Immortality the Gift of God.--Satan's Deception.--Life       in Disobedience.--Doctrine of Eternal Torment Introduced.       --God's Character Misrepresented.--Cruelty is Satanic.--       God Takes no Delight in Torture.--Theory of Eternal       Torment Revolting.--A Cause of Infidelity.--Universalism the       Opposite Error.--A Universalist Sermon.--The Fate of       Amnon.--Wresting of the Scriptures.--Salvation is       Conditional.--The Wicked could not Enjoy Heaven.--God's       Mercy in their Destruction.--Consciousness of the Dead a       Fallacy.--What the Bible Teaches.--The Judgment and the       Resurrection .............................................. 351-369                               Chapter XXIX.                               Spiritualism.    Natural Immortality its Foundation.--Materialization a       Counterfeit.--Heresies Taught by Spirits.--Spiritual       Manifestations not the Result of Trickery.--A Revival of       Ancient Witchcraft.--Adapted to Deceive all Classes.--Refined       and Intellectual Aspects.--Grosser Forms of Spiritualism.--No       Distinction between Righteousness and Sin.--The Bible       Rejected.--The Hour of Temptation.--The Refuge of Lies to       be Swept Away ............................................. 370-379                                            xiv                             Chapter XXX.                   Character and Aims of the Papacy.    Romanism Gaining Favor.--Her Former Cruelty Excused.--The       Claim of Infallibility.--True Christians in Roman Church.       --Catholicism Opposed to the Gospel.--Her Power Increasing       in this Country.--A Cause of Apprehension.--Pomp and       Splendor of her Worship.--The Roman and the Jewish       Church Compared.--God's Character Misrepresented.--       Contrast between Christ and the Pope.--The Romish Church       Unchanged.--Protestants Blinded by False Charity.--The       Secret of Rome's Power.--How an Age of Intellectual Light       is Favorable to her Success.--Protestants Following in the       Steps of Papists.--The Sunday Movement.--How Sunday       Came first to be Observed.--First Sunday Law a Heathen       Statute.--The Term "Lord's Day."--Measures for Sunday       Enforcement.--Lack of Scriptural Authority.--The Roll       from Heaven.--A Daring Forgery.--Pretended Miracles.--       A Remarkable Confession.--The Church of Abyssinia.--       Rome's Enmity toward the True Sabbath.--History of the       Past to be Repeated.--Popery Strengthening her Forces.--       Purpose of the Romanists .................................. 380-397                             Chapter XXXI.                         The Coming Conflict.    God's Favor to this Country.--His Blessings Repaid with       Ingratitude.--The Impending Conflict.--Agencies to Combine       against Righteousness and Truth.--Prevalence of Skepticism.       --Growing Contempt for the Scriptures.--Philosophical       Idolatry.--Results of Setting aside God's Law.--Temperance       Reform and the Sunday Movement.--Spiritualism Changing       its Form.--Accepted by Papists and Protestants.--Satan's       Power to Control the Elements.--Terrible Calamities.--       God's People Accused as Troubles of the Nation.--Liberty       of Conscience Disregarded.--Romish Tyranny Revived.--       Our Land in Jeopardy ...................................... 398-410                                                                       xv                            Chapter XXXII.                     The Scriptures a Safeguard.    Satan's Activity.--The Last Great Delusion.--The Bible the       Detector of Error.--An Understanding of the Prophecies       Essential.--Danger of Following Human Leaders.--The       Jews an Example.--Ignorance of the Bible a Sin.--How to       Understand the Scriptures.--A Humble and Teachable       Spirit.--Why Theologians so often Err.--Necessity of       Prayer.--Modern Infidelity.--Every Character to be Tested.       --Who will Endure the Trial? .............................. 411-420                            Chapter XXXIII.                             The Loud Cry.    The Mighty Angel.--Application of his Message.--Light for all       who Seek It.--Reformers in Past Ages.--Preaching of the       Third Message.--Effect of the Warning.--Opposition       Extends the Knowledge of the Truth.--Christ's Ambassadors       not to Remain Silent.--God's Providence in the National       Councils.--The Closing Work.--World-wide Extent.--Power       and Glory.--Fruits of Missionary Efforts .................. 421-430                            Chapter XXXIV.                         The Time of Trouble.    Christ's Ministration Closed.--God's People in Affliction and       Distress.--Illustration from the Time of Jacob's Trouble.--       Jacob's Night of Wrestling.--Faith and Penitence Prevail.       --God cannot Excuse Evil.--His Mercy to the Penitent.--       Power of Importunate Prayer.--The Prophetic Woe.--       Destructive Power of Evil Angels.--False Christs.--Satan       Personates the World's Redeemer.--Religious and Secular       Authorities Combine against God's People.--Decree that       they may be Put to Death.--The Mountains a Hiding-place.       --Imprisonment and Bondage.--God does not Forsake his       Servants.--The Day-and-night Cry.--Angels Guard the       Righteous.--Their Appearance in Human Form.--God's       Promise to his People ..................................... 431-451              xvi                            Chapter XXXV.                       God's People Delivered.    The Wicked Unite to Destroy Them.--The Night Attack.--       Supernatural Darkness.--The Rainbow of God's Glory.--       Celestial Voices.--The Sun Appears at Midnight.--The       Voice of God.--A Mighty Earthquake.--Warring of the       Elements.--A Special Resurrection.--The Day of God.--       Prophetic Portrayal.--The Star of Hope.--A Song of Trust.       --Tables of the Decalogue Revealed in the Heavens.--The       Everlasting Covenant.--God's People Glorified.--"The       Sign of the Son of Man."--Christ's Coming in Glory.--       Beheld by them that Pierced Him.--The Wicked Flee to       Rocks and Mountains.--The Righteous Dead Called Forth.       --Ascent to the City of God.--The Reward of the Righteous.       --Meeting of the Two Adams.--Eden Restored ................ 452-469                            Chapter XXXVI.                        Desolation of the Earth.    God's Judgments upon the Wicked.--Their Treasures Swept       Away.--False Teachers Exposed.--Fury of the Multitudes.       --Strife and Carnage.--The Earth Made Waste.--The       Prison-house of Satan.--A Work of Judgment ................ 470-475                            Chapter XXXVII.                         The Controversy Ended.    Christ's Return to the Earth.--The Wicked Dead Called Forth.       --Descent of the New Jerusalem.--Satan's Last Struggle       for the Supremacy.--He Marshals his Forces.--A Mighty       Host.--The Holy City Surrounded.--Christ "upon the       Throne of his Glory."--The Subjects of his Kingdom.--The       Final Coronation.--Judgment of the Wicked.--The Books       of Record Opened.--A Panoramic Portrayal.--The Scenes       of Redemption.--The Cross of Calvary.--The Results of       Rebellion.--Satan Acknowledges God's Justice.--His       Persistence in Rebellion.--The Fire of Destruction.--Satan and       his Hosts Consumed.--The Earth Renewed.--The Home of       the Saved.--The Universal Anthem .......................... 476-492  {4SP 0.2}
[4SP 17.1]       Chapter I. - Destruction of Jerusalem.           "The days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." ［Luke 19:43, 44.］  {4SP 17.1}
[4SP 17.2]         From the crest of Olivet, Jesus looks upon Jerusalem. Fair and peaceful is the scene spread out before him. In the midst of gardens and vineyards and green slopes studded with pilgrims' tents, rise the terraced hills, the stately palaces, and massive bulwarks of Israel's capital. The daughter of Zion seems in her pride to say, "I sit a queen, and shall see no sorrow;" as lovely now, and deeming herself as secure in Heaven's favor, as when, ages before, the royal minstrel sung, "Beautiful for situation, the joy of the whole earth, is Mount Zion," "the city of the great King." ［Psalm 48:2.］ In full view are the magnificent buildings of the temple. The rays of the setting sun light up the snowy whiteness of its marble walls, and gleam from golden gate and tower                                                                              18  and pinnacle. "The perfection of beauty" it stands, the pride of the Jewish nation. What child of Israel could gaze upon the scene without a thrill of joy and admiration! But far other thoughts occupy the mind of Jesus. "When he was come near, he beheld the city, and wept over it." ［Luke 19:41.］ Amid the universal rejoicing of the triumphal entry, while palm branches wave, while glad hosannas awake the echoes of the hills, and thousands of voices declare him king, the world's Redeemer is overwhelmed with a sudden and mysterious sorrow. He, the Son of God, the Promised One of Israel, whose power has conquered death, and called its captives from the grave, is in tears, not of ordinary grief, but of intense, irrepressible agony.  {4SP 17.2}
[4SP 18.1]         His tears were not for himself, though he well knew whither his feet were tending. Before him lay Gethsemane. Not far distant was the place of crucifixion. Upon the path which he was soon to tread must fall the horror of great darkness as he should make his soul an offering for sin. Yet it was not a contemplation of these scenes that cast the shadow upon him in this hour of gladness. No forebodings of his own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem,--because of the blindness and impenitence of those whom he came to bless and save.  {4SP 18.1}
[4SP 18.2]          The history of a thousand years of privilege and blessing, granted to the Jewish people, was unfolded to the eye of Jesus. The Lord had made Zion his holy habitation. There prophets had unsealed their rolls and uttered their warnings. There                                                                              19  priests had waved their censers, and daily offered the blood of slain lambs, pointing forward to the Lamb of God. There had Jehovah dwelt in visible glory, in the shekinah above the mercy-seat. There rested the base of that mystic ladder connecting earth with Heaven,--that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect metropolis of God. But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven's grace, abused their privileges, slighted their opportunities.  {4SP 18.2}
[4SP 19.1]          Amid forgetfulness and apostasy, God had dealt with Israel as a loving father deals with a rebellious son, admonishing, warning, correcting, still saying in the tender anguish of a parent's soul, How can I give thee up? When remonstrance, entreaty, and rebuke had failed, God sent to this people the best gift of Heaven; nay, he poured out to them all Heaven in that one gift.  {4SP 19.1}
[4SP 19.2]          For three years the Son of God knocked at the gate of the impenitent city. He came to his vineyard seeking fruit. Israel had been as a vine transplanted from Egypt into a genial soil. He dug about his vine; he pruned and cherished it. He was unwearied in his efforts to save this vine of his own planting. For three years the Lord of light and glory had gone in and out among his people. He healed the sick; he comforted the sorrowing; he raised the dead; he spoke pardon and peace to the repentant. He gathered about him the weak and                                                                              20  the weary, the helpless and the desponding, and extended to all, without respect to age or character, the invitation of mercy: "Come unto me, all ye that labor and are heavy-laden, and I will give you rest." ［Matthew 11:28.］  {4SP 19.2}
[4SP 20.1]         Regardless of indifference and contempt, he had steadfastly pursued his ministry of love. No frown upon his brow repelled the suppliant. Himself subjected to privation and reproach, he had lived to scatter blessings in his path, to plead with men to accept the gift of life. The waves of mercy, beaten back by the stubborn heart, returned in a tide of untiring love. But Israel had turned from her best friend and only helper. The pleadings of his love had been despised, his counsels spurned, his warnings ridiculed.  {4SP 20.1}
[4SP 20.2]          The hour of grace and reprieve was fast passing; the cup of God's long-deferred wrath was almost full. The cloud of wrath that had been gathering through ages of apostasy and rebellion, was about to burst upon a guilty people, and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang on Calvary's cross, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity in comparison with which the gain of a world sinks into insignificance; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before him; that city, that nation which had once been the chosen of God,--his peculiar treasure.  {4SP 20.2}
[4SP 20.3]          Prophets had wept over the apostasy of Israel. Jeremiah wished that his eyes were a fountain of tears, that he might "weep day and night for the                                                                              21  slain of the daughter of his people." What, then, was the grief of Him whose prophetic glance took in, not years, but ages? He beholds the destroying angel hovering over the ancient metropolis of patriarchs and prophets. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, he looks across the valley upon the sacred courts and porticoes, and with tear-blinded eyes he sees, in awful perspective, the walls surrounded by alien armies. He hears the tread of the hosts mustering for battle. He hears the voice of mothers and children crying for bread in the besieged city. He sees her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smoldering ruins.  {4SP 20.3}
[4SP 21.1]          He looks down the ages, and sees the covenant people scattered in every land, like wrecks on a desert shore. He sees in the temporal retribution about to fall upon her children, but the first draught from that cup of wrath which at the final Judgment she must drain to its dregs. Divine pity, yearning love, finds utterance in the mournful words: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" ［Matthew 23:37.］ Oh that thou, a nation favored above every other, hadst known the time of thy visitation, and the things that belong unto thy peace! I have stayed the angel of justice, I have called thee to repentance, but all in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and                                                                              22  rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou art alone responsible. "Ye will not come to me that ye might have life."  {4SP 21.1}
[4SP 22.1]         Christ saw in Jerusalem a symbol of a world hardened in unbelief and rebellion, and rushing on to meet the retributive judgments of God. The woes of a fallen race, pressing upon his soul, forced from his lips that exceeding bitter cry. He saw the record of sin traced in human misery, in tears and blood; his heart was moved with infinite pity for the afflicted and suffering ones of earth; he yearned to relieve all. But he knew that even his hand might not turn back the incoming tide of human woe; few would seek their only source of help. He was willing to suffer and to die to bring salvation within their reach; but few would come to him that they might have life.  {4SP 22.1}
[4SP 22.2]          The Majesty of Heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all Heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for infinite power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world inclosed in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of his government in Heaven and earth. The precepts of Jehovah would be despised and set at naught. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!                                                                              23   {4SP 22.2}
[4SP 23.1]          Two days before the passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, he again went out with his disciples to the Mount of Olives, and seated himself with them upon a grassy slope overlooking the city. Once more he gazed upon its walls, its towers and palaces. Once more he beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount.  {4SP 23.1}
[4SP 23.2]          A thousand years before had the psalmist magnified God's favor to Israel in making her holy house his dwelling-place: "In Salem is his tabernacle, and his dwelling-place in Zion." ［Psalm 76:2.］ "He chose the tribe of Judah, the Mount Zion which he loved. And he built his sanctuary like high palaces." ［Psalm 78:68, 69.］ The first temple had been erected during the most prosperous period of Israel's history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. Solomon, the wisest of Israel's monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple, "The glory of this latter house shall be greater than of the former." "I will shake all nations, and the Desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts." ［Haggai 2:9, 7.］  {4SP 23.2}
[4SP 23.3]         After the destruction of the temple by Nebuchadnezzar, it was rebuilt about five hundred years before the birth of Christ, by a people who from a lifelong captivity had returned to a wasted and almost                                                                              24  deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: "Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?" ［Haggai 2:3.］ Then was given the promise that the glory of this latter house should be greater than of the former.  {4SP 23.3}
[4SP 24.1]         But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from Heaven descended to consume the sacrifice upon its altar. The shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy-seat, and the tables of the testimony were not to be found therein. No voice sounded from Heaven to make known to the inquiring priest the will of Jehovah.  {4SP 24.1}
[4SP 24.2]          For centuries the Jews had vainly endeavored to show wherein the promise of God, given by Haggai, had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily,--who was God himself manifest in the flesh. The "Desire of all nations" had indeed come to his                                                                              25  temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered gift of Heaven. With the humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were fulfilled the Saviour's words, "Your house is left unto you desolate." ［Matthew 23:38.］  {4SP 24.2}
[4SP 25.1]         The disciples had been filled with awe and wonder at Christ's prediction of the overthrow of the temple, and they desired to understand more fully the meaning of his words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying, "See what manner of stones and what buildings are here!" ［Mark 13:1.］  {4SP 25.1}
[4SP 25.2]         To these words, Jesus made the solemn and starting reply, "Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." ［Matthew 24:2.］  {4SP 25.2}
[4SP 25.3]         With the overthrow of Jerusalem the disciples associated the events of Christ's personal coming in temporal glory to take the throne of universal empire, to punish the impenitent Jews, and to break from off the nation the Roman yoke. The Lord had                                                                              26  told them that he would come the second time. Hence at the mention of judgments upon Jerusalem, their minds revert to that coming, and as they are gathered about the Saviour upon the Mount of Olives, they ask, "When shall these things be? and what shall be the sign of thy coming, and of the end of the world?" ［Matthew 24:3.］  {4SP 25.3}
[4SP 26.1]         The future was mercifully veiled from the disciples. Had they at that time fully comprehended the two awful facts,--the Redeemer's sufferings and death and the destruction of their city and temple,--they would have been paralyzed with horror. Christ presented before them an outline of the prominent events to transpire before the close of time. His words were not then fully understood; but their meaning was to be unfolded as his people should need the instruction therein given. The prophecy which he uttered was twofold in its meaning: while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day.  {4SP 26.1}
[4SP 26.2]          Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned his followers: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth let him understand), then let them which be in Judea flee into the mountains." ［Matthew 24:15, 16.］ When the idolatrous standards of                                                                              27  the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, judgment was to follow so quickly that those who would escape must make no delay. He who chanced to be upon the housetop must not go down through his house into the street; but he must speed his way from roof to roof until he reach the city wall, and be saved "so as by fire." Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.  {4SP 26.2}
[4SP 27.1]         In the reign of Herod, Jerusalem had not only been greatly beautified, but by the erection of towers, walls, and fortresses, added to the natural strength of its situation, it had been rendered apparently impregnable. He who would at this time have foretold publicly its destruction, would, like Noah in his day, have been called a crazed alarmist. But Christ had said, "Heaven and earth shall pass away, but my words shall not pass away." ［Matthew 24:35.］ Because of her sins, wrath had been denounced against Jerusalem, and her stubborn unbelief rendered her doom certain.  {4SP 27.1}
[4SP 27.2]         The Lord had declared by the prophet Micah: "Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof                                                                              28  teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us." ［Micah 3:9-11.］  {4SP 27.2}
[4SP 28.1]         How exactly did these words describe the corrupt and self-righteous inhabitants of Jerusalem! While claiming to rigidly observe the law of God, they were transgressing all its principles. They hated Christ because his purity and holiness revealed their iniquity; and they accused him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew him to be sinless, they had declared that his death was necessary to their safety as a nation. "If we let him thus alone," said the Jewish leaders, "all men will believe on him; and the Romans shall come and take away both our place and nation." ［John 11:48.］ If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish.  {4SP 28.1}
[4SP 28.2]         Thus had the Jewish leaders "built up Zion with blood, and Jerusalem with iniquity." And yet, while they slew their Saviour because he reproved their sins, such was their self-righteousness that they regarded themselves as God's favored people, and expected the Lord to deliver them from their enemies. "Therefore," continued the prophet, "shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest." ［Micah 3:12.］  {4SP 28.2}
[4SP 28.3]         For forty years after the doom of Jerusalem had                                                                              29  been pronounced by Christ himself, the Lord delayed his judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejecters of his gospel and the murderers of his Son. The parable of the unfruitful tree represented God's dealings with the Jewish nation. The command had gone forth. "Cut it down; why cumbereth it the ground?" ［Luke 13:7.］ but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they could see how prophecy had been fulfilled, not only in the birth and life of Christ, but in his death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents' sins, and filled up the measure of their iniquity.  {4SP 28.3}
[4SP 29.1]         The long-suffering of God toward Jerusalem, only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus, they rejected the last offer of mercy. Then God withdrew his protection from them, and removed his restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue                                                                              30  their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason,--controlled by impulse and blind rage. They became Satanic in their cruelty. In the family and in the nation, alike among the highest and the lowest classes, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying, "Cause the Holy One of Israel to cease from before us." ［Isaiah 30:11.］ Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.  {4SP 29.1}
[4SP 30.1]         The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other's forces, and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down before the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God's own city. To establish                                                                              31  their power more firmly, they bribed false prophets to proclaim, even when Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissensions, the blood of her children, slain by one another's hands, crimsoning her streets, while alien armies beat down her fortifications and slew her men of war!  {4SP 30.1}
[4SP 31.1]          All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of his words of warning, "With what measure ye mete, it shall be measured to you again."  {4SP 31.1}
[4SP 31.2]          Signs and wonders appeared, foreboding disaster and doom. A comet, resembling a flaming sword, for a year hung over the city. An unnatural light was seen hovering over the temple. Upon the clouds were pictured chariots mustering for battle. Mysterious voices in the temple court uttered the warning words, "Let us depart hence." The eastern gate of the inner court, which was of brass, and so heavy that it was with difficulty shut by a score of men, and having bolts fastened deep into the firm pavement, was seen at midnight to be opened of its own accord.  {4SP 31.2}
[4SP 31.3]          For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge, "A voice from the                                                                              32  east; a voice from the west; a voice from the four winds; a voice against Jerusalem and the temple; a voice against the bridegroom and the bride; and a voice against all the people." This strange being was imprisoned and scourged; but no complaint escaped his lips. To insult and abuse he answered only, "Woe to Jerusalem! woe, woe to the inhabitants thereof!" His warning cry ceased not until he was slain in the siege he had foretold.  {4SP 31.3}
[4SP 32.1]          Not one Christian perished in the destruction of Jerusalem. Christ had given his disciples warning, and all who believed his words watched for the promised sign. After the Romans had surrounded the city, they unexpectedly withdrew their forces, at a time when everything seemed favorable for an immediate attack. In the providence of God the promised signal was thus given to the waiting Christians, and without a moment's delay they fled to a place of safety,--the refuge city Pella, in the land of Perea, beyond Jordan.  {4SP 32.1}
[4SP 32.2]          Terrible were the calamities which fell upon Jerusalem in the siege of the city by Titus. The last desperate assault was made at the time of the passover, when millions of Jews had assembled within its walls to celebrate the national festival. Their stores of provision, which if carefully preserved would have been sufficient to supply the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the horrors of starvation were experienced. A measure of wheat was sold for a talent. Great numbers of the people would steal out at night, to appease their hunger by devouring herbs and wild plants growing                                                                              33  outside the city walls, though they were often detected, and punished with torture and death. Some would gnaw the leather on their shields and sandals. The most inhuman tortures were inflicted by those in power to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practiced by men who were themselves well fed, and who were merely desirous of laying up a store of provision for the future.  {4SP 32.2}
[4SP 33.1]          Thousands perished from famine and pestilence. Natural affection seemed to have been utterly destroyed. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, "Can a woman forget her sucking child?" ［Isaiah 49:15.］ received the answer within the walls of that doomed city, "The hands of the pitiful women have sodden their own children; they were their meat in the destruction of the daughter of my people." ［Lamentations 4:10.］  {4SP 33.1}
[4SP 33.2]         The Roman leaders endeavored to strike terror to the Jews, and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was fulfilled the profane prayer uttered forty years before, "His blood be on us, and on our children." ［Matthew 27:25.］  {4SP 33.2}
[4SP 33.3]         Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full                                                                              34  measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one entranced, he looked from the crest of Olivet upon the magnificent temple, and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another.  {4SP 33.3}
[4SP 34.1]          The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired at night to his tent, the Jews, sallying from the temple, attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the chambers about the holy house were in a blaze. Titus rushed to the place,                                                                              35  followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle were heard voices shouting, "Ichabod!"--the glory is departed.  {4SP 34.1}
[4SP 35.1]          The fire had not reached the holy house itself when Titus entered, and, beholding its unsurpassed splendor, he was impelled to a last effort for its preservation. But in his very presence, a soldier thrust a lighted torch between the hinges of the door, and in an instant the flames burst out within the sanctuary. As the red glare revealed the walls of the holy places, glittering with gold, a frenzy seized the soldiers. Goaded on by a desire for plunder, and filled with rage by the resistance of the Jews, they were beyond control.  {4SP 35.1}
[4SP 35.2]          The lofty and massive structures that had crowned Mount Moriah were in flames. The temple towers sent up columns of fire and smoke. As the lurid tide rolled on, devouring everything before it, the whole summit of the hill blazed like a volcano. Mingled with the roar of the fire, the shouts of the soldiers, and the crash of falling buildings, were heard the frantic, heart-rending cries of old and young, priests and rulers. The very mountains seemed to give back the echo. The awful glare of the conflagration lighted up the surrounding country, and the people gathered upon the hills, and gazed in terror upon the scene.                                                                              36   {4SP 35.2}
[4SP 36.1]          After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them solitary. He gazed upon them with amazement, and declared that God had given them into his hands; for no engines, however powerful, could have prevailed against those stupendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was "plowed as a field." More than a million of the people were slaughtered; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the conqueror's triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth.  {4SP 36.1}
[4SP 36.2]          The Jews had forged their own fetters; they had loaded for themselves the cloud of vengeance. In the utter destruction that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Their sufferings are often represented as a punishment visited upon them by the direct decree of God. This is a device by which the great deceiver seeks to conceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the destruction of Jerusalem are a demonstration of Satan's vindictive power over those who yield to his control.  {4SP 36.2}
[4SP 36.3]          We cannot know how much we owe to Christ for                                                                              37  the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthankful have great reason for gratitude for God's mercy and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but he leaves the rejecters of his mercy to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown, which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and solemn warning to all who are trifling with the offers of divine grace, and turning away the pleadings of divine mercy. Never was given a more decisive testimony to God's hatred of sin, and to the certain punishment that will fall upon the guilty.  {4SP 36.3}
[4SP 37.1]          The Saviour's prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible scene was but a faint shadow. The second advent of the Son of God is foretold by lips which make no mistake: "Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. And he shall send his                                                                              38  angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." ［Matthew 24:30, 31.］ Then shall they that obey not the gospel be consumed with the spirit of his mouth, and destroyed with the brightness of his coming. ［2 Thessalonians 2:8.］  {4SP 37.1}
[4SP 38.1]         Let men beware lest they neglect the lesson conveyed to them in the words of Christ. He has declared that he will come the second time, to gather his faithful ones to himself, and to take vengeance on them that reject his mercy. As he warned his disciples of Jerusalem's destruction, giving them a sign of the approaching ruin that they might make their escape, so he has warned his people of the day of final destruction, and given them signs of its approach, that all who will may flee from the wrath to come. Those who behold the promised signs are to "know that it is near, even at the door." "Watch ye therefore," are his words of admonition. "If thou shalt not watch, I will come on thee as a thief."  {4SP 38.1}
[4SP 38.2]          The world is no more ready now to credit the warning than were the Jews in the days of our Saviour. Come when it may, the end will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world's progress and enlightenment, and the people are lulled in a false security,--then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, "and they shall not escape."  {4SP 38.2}
[4SP 39.1]       Chapter II. - Persecution in the First Centuries.         When Jesus revealed to his disciples the fate of Jerusalem and the scenes of the second advent, he foretold also the experience of his people from the time when he should be taken from them, to his return in power and glory for their deliverance. From Olivet the Saviour beheld the storms about to fall upon the apostolic church, and, penetrating deeper into the future, his eye discerned the fierce, wasting tempests that were to beat upon his followers in the coming ages of darkness and persecution. In a few brief utterances, of awful significance, he foretold the portion which the rulers of this world would mete out to the church of God. The followers of Christ must tread the same path of humiliation, reproach, and suffering which their Master trod. The enmity that burst forth against the world's Redeemer, would be manifested against all who should believe on his name.  {4SP 39.1}
[4SP 39.2]          The history of the early church testified to the fulfillment of the Saviour's words. The powers of earth and hell arrayed themselves against Christ in the person of his followers. Paganism foresaw that should the gospel triumph, her temples and altars would be swept away; therefore she summoned her forces to destroy Christianity. The fires of persecution                                                                              40  were kindled. Christians were stripped of their possessions, and driven from their homes. They "endured a great fight of afflictions." They "had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment." ［Hebrews 11:36.］ Great numbers sealed their testimony with their blood. Noble and slave, rich and poor, learned and ignorant, were alike slain without mercy.  {4SP 39.2}
[4SP 40.1]         Wherever they sought refuge, the followers of Christ were hunted like beasts of prey. They were forced to seek concealment in desolate and solitary places. "Destitute, afflicted, tormented, of whom the world was not worthy, they wandered in deserts, and in mountains, and in dens and caves of the earth." ［Hebrews 11:37, 38.］ The subterranean excavations connected with the city of Rome afforded shelter for thousands. Long galleries had been tunneled through earth and rock to procure material for the vast structures of the capital, and the dark and intricate network of passages extended for miles beyond the walls. In these underground retreats, many of the followers of Christ, when suspected and proscribed, found a home; and here also they buried their dead. When the Lifegiver shall awaken those who have fought the good fight, many a martyr for Christ's sake will come forth from those gloomy caverns.  {4SP 40.1}
[4SP 40.2]         Under the fiercest persecution, these witnesses for Jesus kept their faith unsullied. Though deprived of every comfort, shut away from the light of the sun, making their home in the dark but friendly bosom of the earth, they uttered no complaint. With words of faith, patience, and hope, they                                                                              41  encouraged one another to endure privation and distress. The loss of every earthly blessing could not force them to renounce their belief in Christ. Trials and persecutions were but steps bringing them nearer their rest and their reward.  {4SP 40.2}
[4SP 41.1]          They called to mind the words of their Master, that when persecuted for Christ's sake they were to be exceeding glad; for great would be their reward in Heaven; for so had the prophets been persecuted before them. Like God's servants of old, they were "tortured, not accepting deliverance, that they might obtain a better resurrection." ［Hebrews 11:35.］ They rejoiced that they were accounted worthy to suffer for the truth, and songs of triumph ascended in the midst of crackling flames. Looking upward by faith, they saw Christ and angels leaning over the battlements of Heaven, gazing upon them with the deepest interest, and regarding their steadfastness with approval. A voice came down to them from the throne of God, "Be thou faithful unto death, and I will give thee a crown of life." ［Revelation 2:10.］  {4SP 41.1}
[4SP 41.2]         In vain were Satan's efforts to destroy the church of Christ by violence. The great controversy in which the disciples of Jesus yielded up their lives did not cease when these faithful standard-bearers fell at their post. By defeat they conquered. God's workmen were slain, but his work went steadily forward. The gospel continued to spread, and the number of its adherents to increase. It penetrated into regions that were inaccessible, even to the eagles of Rome. Said a Christian, expostulating with the heathen rulers who were urging forward the persecution:                                                                              42  "You may torment, afflict, and vex us. Your wickedness puts our weakness to the test, but your cruelty is of no avail. It is but a stronger invitation to bring others to our persuasion. The more we are mowed down, the more we spring up again. The blood of the Christians is seed."  {4SP 41.2}
[4SP 42.1]          Thousands were imprisoned and slain; but others sprung up to fill their places. And those who were martyred for their faith were secured to Christ, and accounted of him as conquerors. They had fought the good fight, and they were to receive the crown of glory when Christ should come. The sufferings which they endured brought Christians nearer to one another and to their Redeemer. Their living example and dying testimony were a constant witness for the truth; and, where least expected, the subjects of Satan were leaving his service, and enlisting under the banner of Christ.  {4SP 42.1}
[4SP 42.2]          Satan therefore laid his plans to war more successfully against the government of God, by planting his banner in the Christian church. If the followers of Christ could be deceived, and led to displease God, then their strength, fortitude, and firmness would fail, and they would fall an easy prey.  {4SP 42.2}
[4SP 42.3]          The great adversary now endeavored to gain by artifice what he had failed to secure by force. Persecution ceased, and in its stead were substituted the dangerous allurements of temporal prosperity and worldly honor. Idolaters were led to receive a part of the Christian faith, while they rejected other essential truths. They professed to accept Jesus as the Son of God, and to believe in his death and resurrection; but they had no conviction of sin, and                                                                              43  felt no need of repentance or of a change of heart. With some concessions on their part, they proposed that Christians should make concessions, that all might unite on the platform of belief in Christ.  {4SP 42.3}
[4SP 43.1]          Now was the church in fearful peril. Prison, torture, fire, and sword were blessings in comparison with this. Some of the Christians stood firm, declaring that they could make no compromise. Others reasoned that if they should yield or modify some features of their faith, and unite with those who had accepted a part of Christianity, it might be the means of their full conversion. That was a time of deep anguish to the faithful followers of Christ. Under a cloak of pretended Christianity, Satan was insinuating himself into the church, to corrupt their faith, and turn their minds from the word of truth.  {4SP 43.1}
[4SP 43.2]          At last the larger portion of the Christian company lowered their standard, and a union was formed between Christianity and paganism. Although the worshipers of idols professed to be converted, and united with the church, they still clung to their idolatry, only changing the objects of their worship to images of Jesus, and even of Mary and the saints. The foul leaven of idolatry, thus introduced into the church, continued its baleful work. Unsound doctrines, superstitious rites, and idolatrous ceremonies were incorporated into her faith and worship. As the followers of Christ united with idolaters, the Christian religion became corrupted, and the church lost her purity and power. There were some, however, who were not misled by these delusions. They still maintained their fidelity to the Author of truth, and worshiped God alone.                                                                              44   {4SP 43.2}
[4SP 44.1]          There have ever been two classes among those who profess to be followers of Christ. While one class study the Saviour's life, and earnestly seek to correct their defects and to conform to the Pattern, the other class shun the plain, practical truths which expose their errors. Even in her best estate, the church was not composed wholly of the true, pure, and sincere. Our Saviour taught that those who willfully indulge in sin are not to be received into the church; yet he connected with himself men who were faulty in character, and granted them the benefits of his teachings and example, that they might have an opportunity to see and correct their errors. Among the twelve apostles was a traitor. Judas was accepted, not because of his defects of character, but notwithstanding them. He was connected with the disciples, that, through the instructions and example of Christ, he might learn what constitutes Christian character, and thus be led to see his errors, to repent, and, by the aid of divine grace, to purify his soul "in obeying the truth." But Judas did not walk in the light so graciously permitted to shine upon him. By indulgence in sin, he invited the temptations of Satan. His evil traits of character became predominant. He yielded his mind to the control of the powers of darkness, he became angry when his faults were reproved, and thus he was led to commit the fearful crime of betraying his Master. In like manner do all who cherish evil under a profession of godliness hate those who disturb their peace by condemning their course of sin. When a favorable opportunity is presented, they will, like Judas, betray those who for their good have sought to reprove them.                                                                              45   {4SP 44.1}
[4SP 45.1]         The apostles encountered those in the church who professed godliness while they were secretly cherishing iniquity. Ananias and Sapphira acted the part of deceivers, pretending to make an entire sacrifice for God, when they were covetously withholding a portion for themselves. The Spirit of truth revealed to the apostles the real character of these pretenders, and the judgments of God forever rid the church of this foul blot upon its purity. This signal evidence of the discerning Spirit of Christ in the church was a terror to hypocrites and evil-doers. They could not long remain in connection with those who were, in habit and disposition, constant representatives of Christ; and as trials and persecution came upon his followers, those only who were willing to forsake all for the truth's sake desired to become his disciples. Thus, as long as persecution continued, the church remained comparatively pure. But as it ceased, converts were added who were less sincere and devoted, and the way was opened for Satan to obtain a foothold.  {4SP 45.1}
[4SP 45.2]          But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led farther and farther from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon them, and inspired them to persecute those who remained true to God. None could so well understand how to oppose the true Christian faith as could those who had once been its                                                                              46  defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.  {4SP 45.2}
[4SP 46.1]          It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.  {4SP 46.1}
[4SP 46.2]          After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children's children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.  {4SP 46.2}
[4SP 46.3]          Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God's professed people. There is an alarming indifference in regard to the doctrines which are the pillars of the Christian faith. The opinion is gaining ground, that, after all, these are not of vital importance. This degeneracy is strengthening the hands of the agents of Satan, so                                                                              47  that false theories and fatal delusions which the faithful in ages past imperiled their lives to resist and expose, are now regarded with favor by thousands who claim to be followers of Christ.  {4SP 46.3}
[4SP 47.1]          The early Christians were indeed a peculiar people. Their blameless deportment and unswerving faith were a continual reproof that disturbed the sinner's peace. Though few in numbers, without wealth, position, or honorary titles, they were a terror to evil-doers wherever their character and doctrines were known. Therefore they were hated by the wicked, even as Abel was hated by the ungodly Cain. For the same reason that Cain slew Abel did those who would throw off the restraint of the Holy Spirit, put to death God's people. It was for the same reason that the Jews rejected and crucified the Saviour,--because the purity and holiness of his character was a constant rebuke to their selfishness and corruption. From the days of Christ until now, his faithful disciples have excited the hatred and opposition of those who love and follow the ways of sin.  {4SP 47.1}
[4SP 47.2]          How, then, can the gospel be called a message of peace? When Isaiah foretold the birth of the Messiah, he ascribed to him the title, "Prince of peace." When angels announced to the shepherds that Christ was born, they sung above the plains of Bethlehem, "Glory to God in the highest, and on earth peace, good will toward men." ［Luke 2:14.］ There is a seeming contradiction between these prophetic declarations and the words of Christ, "I came not to send peace, but a sword." ［Matthew 10:34.］ But rightly understood, the two are in perfect harmony. The gospel is a message of peace.                                                                              48  Christianity is a system, which, received and obeyed, would spread peace, harmony, and happiness throughout the earth. The religion of Christ will unite in close brotherhood all who accept its teachings. It was the mission of Jesus to reconcile man to God, and thus to his fellow-man. But the world at large are under the control of Satan, Christ's bitterest foe. The gospel presents to them principles of life which are wholly at variance with their habits and desires, and they rise in rebellion against it. They hate the purity which reveals and condemns their sins, and they persecute and destroy those who would urge upon them its just and holy claims. It is in this sense--because the exalted truths it brings, occasion hatred and strife--that the gospel is called a sword.  {4SP 47.2}
[4SP 48.1]         The mysterious providence which permits the righteous to suffer persecution at the hand of the wicked, has been a cause of great perplexity to many who are weak in faith. Some are even ready to cast away their confidence in God because he suffers the basest of men to prosper, while the best and purest are afflicted and tormented by their cruel power. How, it is asked, can One who is just and merciful, and who is also infinite in power, tolerate such injustice and oppression? This is a question with which we have nothing to do. God has given us sufficient evidence of his love, and we are not to doubt his goodness because we cannot understand the workings of his providence. Said the Saviour to his disciples, foreseeing the doubts that would press upon their souls in days of trial and darkness, "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also                                                                              49  persecute you." ［John 15:20.］ Jesus suffered for us more than any of his followers can be made to suffer through the cruelty of wicked men. Those who are called to endure torture and martyrdom, are but following in the steps of God's dear Son.  {4SP 48.1}
[4SP 49.1]         "The Lord is not slack concerning his promise." ［2 Peter 3:9.］ He does not forget or neglect his children; but he permits the wicked to reveal their true character, that none who desire to do his will may be deceived concerning them. Again, the righteous are placed in the furnace of affliction, that they themselves may be purified; that their example may convince others of the reality of faith and godliness; and also that their consistent course may condemn the ungodly and unbelieving.  {4SP 49.1}
[4SP 49.2]         God permits the wicked to prosper, and to reveal their enmity against him, that when they shall have filled up the measure of their iniquity, all may see his justice and mercy in their utter destruction. The day of his vengeance hastens, when all the transgressors of his law and the oppressors of his people will meet the just recompense of their deeds; when every act of cruelty or oppression toward God's faithful ones will be punished as though done to Christ himself.  {4SP 49.2}
[4SP 49.3]          There is another and more important question that should engage the attention of the churches of today. The apostle Paul declares that "all that will live godly in Christ Jesus shall suffer persecution." ［2 Timothy 3:12.］ Why is it, then, that persecution seems in a great degree to slumber?--The only reason is, that the church has conformed to the world's standard, and                                                                              50  therefore awakens no opposition. The religion current in our day is not of the pure and holy character which marked the Christian faith in the days of Christ and his apostles. It is only because of the spirit of compromise with sin, because the great truths of the word of God are so indifferently regarded, because there is so little vital godliness in the church, that Christianity is apparently so popular with the world. Let there be a revival of the faith and power of the early church, and the spirit of persecution will be revived, and the fires of persecution will be rekindled.  {4SP 49.3}
[4SP 51.1]      Chapter III. - The Roman Church.         The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, "except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." And furthermore, the apostle warns his brethren that "the mystery of iniquity doth already work." ［2 Thessalonians 2:3, 4, 7.］ Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.  {4SP 51.1}
[4SP 51.2]         Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, the mystery of iniquity carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts                                                                              52  and palaces of kings, she laid aside the humble simplicity of Christ and his apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, arrayed in robes of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.  {4SP 51.2}
[4SP 52.1]          This compromise between paganism and Christianity resulted in the development of the man of sin foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan's power,--a monument of his efforts to seat himself upon the throne to rule the earth according to his will.  {4SP 52.1}
[4SP 52.2]          Satan once endeavored to form a compromise with Christ. He came to the Son of God in the wilderness of temptation, and, showing him all the kingdoms of the world and the glory of them, offered to give all into his hands if he would but acknowledge the supremacy of the prince of darkness. Christ rebuked the presumptuous tempter, and forced him to depart. But Satan meets with greater success in presenting the same temptations to man. To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth, and having thus rejected Christ, she was                                                                              53  induced to yield allegiance to the representative of Satan,--the bishop of Rome.  {4SP 52.2}
[4SP 53.1]          It is one of the leading doctrines of Romanism that the pope is the visible head of the universal church of Christ, invested with supreme authority over bishops and pastors in all parts of the world. More than this, the pope has arrogated the very titles of Deity. He styles himself "Lord God the Pope," assumes infallibility, and demands that all men pay him homage. Thus the same claim urged by Satan in the wilderness of temptation is still urged by him through the church of Rome, and vast numbers are ready to yield him homage.  {4SP 53.1}
[4SP 53.2]          But those who fear and reverence God meet this Heaven-daring assumption as Christ met the solicitations of the wily foe: "Thou shalt worship the Lord thy God, and him only shalt thou serve." ［Luke 4:8.］ God has never given a hint in his word that he has appointed any man to be the head of the church. The doctrine of papal supremacy is directly opposed to the teachings of the Scriptures. The pope can have no power over Christ's church except by usurpation.  {4SP 53.2}
[4SP 53.3]         Romanists have persisted in bringing against Protestants the charge of heresy, and willful separation from the true church. But these accusations apply rather to themselves. They are the ones who laid down the banner of Christ, and departed from the faith once delivered to the saints.  {4SP 53.3}
[4SP 53.4]          Satan well knew that the Holy Scriptures would enable men to discern his deceptions and withstand his power. It was by the word that even the Saviour of the world has resisted his attacks. At every                                                                              54  assault, Christ presented the shield of eternal truth, saying, "It is written." To every suggestion of the adversary he opposed the wisdom and power of the word. In order for Satan to maintain his sway over men, and establish the authority of the papal usurper, he must keep them in ignorance of the Scriptures. The Bible would exalt God, and place finite men in their true position; therefore its sacred truths must be concealed and suppressed. This logic was adopted by the Roman Church. For hundreds of years the circulation of the Bible was prohibited. The people were forbidden to read it, or to have it in their houses, and unprincipled priests and prelates interpreted its teachings to sustain their pretensions. Thus the pope came to be almost universally acknowledged as the vicegerent of God on earth, endowed with supreme authority over Church and State.  {4SP 53.4}
[4SP 54.1]          The detector of error having been removed, Satan worked according to his will. Prophecy had declared that the papacy was to "think to change times and laws." ［Daniel 7:25.］ This work it was not slow to attempt. To afford converts from heathenism a substitute for the worship of idols, and thus to promote their nominal acceptance of Christianity, the adoration of images and relics was gradually introduced into the Christian worship. The decree of a general council finally established this system of popish idolatry. To complete the sacrilegious work, Rome presumed to expunge from the law of God the second commandment, forbidding image worship, and to divide the tenth commandment, in order to preserve the number.                                                                              55   {4SP 54.1}
[4SP 55.1]         The spirit of concession to paganism opened the way for a still further disregard of Heaven's authority. Satan tampered with the fourth commandment also, and essayed to set aside the ancient Sabbath, the day which God had blessed and sanctified, and in its stead to exalt the festival observed by the heathen as "the venerable day of the sun." This change was not at first attempted openly. In the first centuries the true Sabbath had been kept by all Christians. They were jealous for the honor of God, and, believing that his law is immutable, they zealously guarded the sacredness of its precepts. But with great subtlety, Satan worked through his agents to bring about his object. That the attention of the people might be called to the Sunday, it was made a festival in honor of the resurrection of Christ. Religious services were held upon it; yet it was regarded as a day of recreation, the Sabbath being still sacredly observed.  {4SP 55.1}
[4SP 55.2]          Constantine, while still a heathen, issued a decree enjoining the general observance of Sunday as a public festival throughout the Roman empire. After his conversion, he remained a staunch advocate of Sunday, and his pagan edict was then enforced by him in the interests of his new faith. But the honor shown this day was not as yet sufficient to prevent Christians from regarding the true Sabbath as the holy of the Lord. Another step must be taken; the false Sabbath must be exalted to an equality with the true. A few years after the issue of Constantine's decree, the bishop of Rome conferred on the Sunday the title of Lord's day. Thus the people were gradually led to regard it as possessing a degree of sacredness. Still the original Sabbath was kept.                                                                              56   {4SP 55.2}
[4SP 56.1]          The arch-deceiver had not completed his work. He was resolved to gather the Christian world under his banner, and to exercise his power through his vicegerent, the proud pontiff who claimed to be the representative of Christ. Through half-converted pagans, ambitious prelates, and world-loving churchmen, he accomplished his purpose. Vast councils were held, from time to time, in which the dignitaries of the church were convened from all the world. In nearly every council the Sabbath which God had instituted was pressed down a little lower, while the Sunday was correspondingly exalted. Thus the pagan festival came finally to be honored as a divine institution, while the Bible Sabbath was pronounced a relic of Judaism, and its observers were declared to be accursed.  {4SP 56.1}
[4SP 56.2]          The great apostate had succeeded in exalting himself "above all that is called God, or that is worshiped." ［2 Thessalonians 2:4.］ He had dared to change the only precept of the divine law that unmistakably points all mankind to the true and living God. In the fourth commandment, God is revealed as the Creator of the heavens and the earth, and is thereby distinguished from all false gods. It was as a memorial of the work of creation that the seventh day was sanctified as a rest-day for man. It was designed to keep the living God ever before the minds of men as the source of being and the object of reverence and worship. Satan strives to turn men from their allegiance to God, and from rendering obedience to his law; therefore he directs his efforts especially against that commandment which points to God as the Creator.                                                                              57   {4SP 56.2}
[4SP 57.1]         Protestants now urge that the resurrection of Christ on Sunday, made it the Christian Sabbath. But Scripture evidence is lacking. No such honor was given to the day by Christ or his apostles. The observance of Sunday as a Christian institution has its origin in that "mystery of lawlessness" which, even in Paul's day, had begun its work. Where and when did the Lord adopt this child of the papacy? What valid reason can be given for a change concerning which the Scriptures are silent?  {4SP 57.1}
[4SP 57.2]          In the sixth century the papacy had become firmly established. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be the head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast "his power, and his seat, and great authority." ［Revelation 13:2.］ And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and John. ［Daniel 7:25; Revelation 13:5-7.］ Christians were forced to choose, either to yield their integrity and accept the papal ceremonies and worship, or to wear away their lives in dungeon cells, or suffer death by the rack, the fagot, or the headsman's ax. Now were fulfilled the words of Jesus, "Ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name's sake." ［Luke 21:16, 17.］ Persecution opened upon the faithful with greater fury than ever before, and the world became a vast battle-field. For hundreds of years the church of Christ found refuge in seclusion and obscurity. Thus says the prophet: "The woman fled into the wilderness, where                                                                              58  she hath a place prepared of God, that they should feed her there a thousand two hundred and three-score days." ［Revelation 12:16.］  {4SP 57.2}
[4SP 58.1]         The accession of the Roman Church to power marked the beginning of the Dark Ages. As her power increased, the darkness deepened. Faith was transferred from Christ, the true foundation, to the pope of Rome. Instead of trusting in the Son of God for forgiveness of sins and for eternal salvation, the people looked to the pope, and to the priests and prelates to whom he delegated authority. They were taught that the pope was their mediator, and that none could approach God except through him, and, further, that he stood in the place of God to them, and was therefore to be implicitly obeyed. A deviation from his requirements was sufficient cause for the severest punishment to be visited upon the bodies and souls of the offenders. Thus the minds of the people were turned away from God to fallible, erring, and cruel men, nay more, to the prince of darkness himself, who exercised his power through them. Sin was disguised in a garb of sanctity. When the Scriptures are suppressed, and man comes to regard himself as supreme, we need look only for fraud, deception, and debasing iniquity. With the elevation of human laws and traditions was manifest the corruption that ever results from setting aside the law of God.  {4SP 58.1}
[4SP 58.2]          Those were days of peril for the church of Christ. The faithful standard-bearers were few indeed. Though the truth was not left without witnesses, yet at times it seemed that error and superstition                                                                              59  would wholly prevail, and true religion would be banished from the earth. The gospel was lost sight of, but the forms of religion were multiplied, and the people were burdened with rigorous exactions.  {4SP 58.2}
[4SP 59.1]          They were taught not only to look to the pope as their mediator, but to trust to works of their own to atone for sin. Long pilgrimages, acts of penance, the worship of relics, the erection of churches, shrines, and altars, the payment of large sums to the church,--these and many similar acts were enjoined to appease the wrath of God or to secure his favor; as if God were like men, to be angered at trifles, or pacified by gifts or acts of penance!  {4SP 59.1}
[4SP 59.2]          Notwithstanding vice prevailed, even among the leaders of the Romish Church, her influence seemed steadily to increase. About the close of the eighth century, papists put forth the claim that in the first ages of the church the bishops of Rome had possessed the same spiritual power which they now assumed. To establish this claim, some means must be employed to give it a show of authority; and this was readily suggested by the father of lies. Ancient writings were forged by monks. Decrees of councils before unheard of were discovered, establishing the universal supremacy of the pope from the earliest times. And a church that had rejected the truth greedily accepted these deceptions.  {4SP 59.2}
[4SP 59.3]          The few faithful builders upon the true foundation were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah's day, some were ready to say, "The strength of the bearers of                                                                              60  burdens is decayed, and there is much rubbish, so that we are not able to build." ［Nehemiah 4:10.］ Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared, "Be not ye afraid of them; remember the Lord, which is great and terrible;" ［Nehemiah 4:14.］ and they proceeded with the work, every one with his sword girded by his side.  {4SP 59.3}
[4SP 60.1]         The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in his servants. The words of Christ to the first disciples are applicable to his followers to the close of time: "What I say unto you, I say unto all, Watch." ［Mark 13:37.］  {4SP 60.1}
[4SP 60.2]         The darkness seemed to grow more dense. Image worship became more general. Candles were burned before images, and prayers were offered to them. The most absurd and superstitious customs prevailed. The minds of men were so completely controlled by superstition that reason itself seemed to have lost her sway. While priests and bishops were themselves pleasure-loving, sensual, and corrupt, it could only be expected that the people who looked to them for guidance would be sunken in ignorance and vice.  {4SP 60.2}
[4SP 60.3]          Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII. proclaimed the perfection of the Romish Church.                                                                              61  Among the propositions which he put forth, was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff next claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by any one, but that it was his prerogative to reverse the decisions of all others.  {4SP 60.3}
[4SP 61.1]          A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German king, Henry IV. For presuming to disregard the pope's authority, this monarch was declared to be excommunicated and dethroned. In order to make his peace with Rome, Henry crossed the Alps in midwinter that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet and in a miserable dress, he awaited the pope's permission to come into his presence. Not until he had continued three days fasting and making confession did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty "to pull down the pride of kings."  {4SP 61.1}
[4SP 61.2]          How striking the contrast between the overbearing pride of this haughty pontiff and the meekness and gentleness of Christ, who represents himself as                                                                              62  pleading at the door of the heart for admittance, that he may come in to bring pardon and peace, and who taught his disciples, "Whosoever will be chief among you, let him be your servant." ［Matthew 20:27.］  {4SP 61.2}
[4SP 62.1]         The advancing centuries witnessed a constant increase of error in the doctrines put forth from Rome. Even before the establishment of the papacy, the teachings of heathen philosophers had received attention and exerted an influence in the church. Many who professed conversion still clung to the tenets of their pagan philosophy, and not only continued its study themselves, but urged it upon others as a means of extending their influence among the heathen. Thus were serious errors introduced into the Christian faith. Prominent among these was the belief in man's natural immortality and his consciousness in death. This doctrine laid the foundation upon which Rome established the invocation of saints and the adoration of the virgin Mary. From this sprung also the heresy of eternal torment for the finally impenitent, which was early incorporated into the papal faith.  {4SP 62.1}
[4SP 62.2]          Then the way was prepared for the introduction of still another invention of paganism, which Rome named purgatory, and employed to terrify the credulous and superstitious multitudes. By this heresy is affirmed the existence of a place of torment, in which the souls of such as have not merited eternal damnation are to suffer punishment for their sins, and from which, when freed from impurity, they are admitted to Heaven.  {4SP 62.2}
[4SP 62.3]          Still another fabrication was needed to enable                                                                              63  Rome to profit by the fears and the vices of her adherents. This was supplied by the doctrine of indulgences. Full remission of sins, past, present, and future, and release from all the pains and penalties incurred, were promised to all who would enlist in the pontiff's wars to extend his temporal dominion, to punish his enemies, or to exterminate those who dared deny his spiritual supremacy. The people were also taught that by the payment of money to the church they might free themselves from sin, and also release the souls of their deceased friends who were confined in the tormenting flames. By such means did Rome fill her coffers, and sustain the magnificence, luxury, and vice of the pretended representatives of Him who had not where to lay his head.  {4SP 62.3}
[4SP 63.1]         The scriptural ordinance of the Lord's supper had been supplanted by the idolatrous sacrifice of the mass. Papist priests pretended, by their senseless mummery, to convert the simple bread and wine into the actual body and blood of Christ. With blasphemous presumption, they openly claimed the power to "create their Creator." All Christians were required, on pain of death, to avow their faith in this horrible, Heaven-insulting heresy. Those who refused were given to the flames.  {4SP 63.1}
[4SP 63.2]          In the thirteenth century was established that most terrible of all the engines of the papacy,--the Inquisition. The prince of darkness wrought with the leaders of the papal hierarchy. In their secret councils, Satan and his angels presided, while unseen in the midst stood an angel of God, taking the fearful record of their iniquitous decrees, and writing the history of deeds too horrible to appear to human                                                                              64  eyes. "Babylon the great" was "drunken with the blood of the saints." The mangled forms of millions of martyrs cried to God for vengeance upon that apostate power.  {4SP 63.2}
[4SP 64.1]          Popery had become the world's despot. Kings and emperors bowed to the decrees of the Roman pontiff. The destinies of men, both for time and for eternity, seemed under his control. For hundreds of years the doctrines of Rome had been extensively and implicitly received, its rites reverently performed, its festivals generally observed. Its clergy were honored and liberally sustained. Never since has the Roman Church attained to greater dignity, magnificence, and power.  {4SP 64.1}
[4SP 64.2]          The noontide of the papacy was the world's moral midnight. The Holy Scriptures were almost unknown, not only to the people, but to the priests. Like the Pharisees of old, the papist leaders hated the light which would reveal their sins. God's law, the standard of righteousness, having been removed, they exercised power without limit, and practiced vice without restraint. Fraud, avarice, and profligacy prevailed. Men shrank from no crime by which they could gain wealth or position. The palaces of popes and prelates were scenes of the vilest debauchery. Some of the reigning pontiffs were guilty of crimes so revolting that secular rulers endeavored to depose these dignitaries of the church as monsters too vile to be tolerated upon the throne. For centuries there was no progress in learning, arts, or civilization. A moral and intellectual paralysis had fallen upon Christendom.  {4SP 64.2}
[4SP 64.3]          In the condition of the world under the Romish                                                                              65  power was presented a fearful and striking fulfillment of the words of the prophet Hosea: "My people are destroyed for lack of knowledge. Because thou hast rejected knowledge, I will also reject thee." "Seeing thou hast forgotten the law of thy God, I will also forget thy children." "There is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood." ［Hosea 4:6, 1, 2.］ Such were the results of banishing the word of God.  {4SP 64.3}
[4SP 66.1]      Chapter IV. - The Waldenses         Amid the gloom that settled upon the earth during the long period of papal supremacy, the light of truth could not be wholly extinguished. In every age there were witnesses for God,--men who cherished faith in Christ as the only mediator between God and man, who held the Bible as the only rule of life, and who hallowed the true Sabbath. How much the world owes to these men, posterity will never know. They were branded as heretics, their motives impugned, their characters maligned, their writings suppressed, misrepresented, or mutilated. Yet they stood firm, and from age to age maintained their faith in its purity, as a sacred heritage for the generations to come.  {4SP 66.1}
[4SP 66.2]         The history of God's faithful people for hundreds of years after Rome attained to power, is known alone to heaven. They cannot be traced in human records, except as hints of their existence are found in the censures and accusations of their persecutors. It was the policy of Rome to obliterate every trace of dissent from her doctrines or decrees. Everything heretical, whether persons or writings, was destroyed. A single expression of doubt, a question as to the authority of papal dogmas, was enough to cost the life of rich or poor, high or low. Rome endeavored                                                                              67  also to destroy every record of her cruelty toward dissenters. Papal councils decreed that books and writings containing such records should be committed to the flames. Before the invention of printing, books were few in number, and in a form not favorable for preservation; therefore there was little to prevent the Romanists from carrying out their purpose.  {4SP 66.2}
[4SP 67.1]          No church within the limits of Romish jurisdiction was long left undisturbed in the enjoyment of freedom of conscience. No sooner had the papacy obtained power than she stretched out her arms to crush all that refused to acknowledge her sway, and one after another, the churches submitted to her dominion.  {4SP 67.1}
[4SP 67.2]          In Great Britain a primitive Christianity had very early taken root. Faithful men had preached the gospel in that country with great zeal and success. Among the leading evangelists was an observer of the Bible Sabbath, and thus this truth found its way among the people for whom he labored. Toward the close of the sixth century, missionaries were sent from Rome to England to convert the barbarian Saxons. They induced many thousands to profess the Romish faith, and as the work progressed, the papal leaders and their converts encountered the primitive Christians. A striking contrast was presented. The latter were simple, humble, and scriptural in character, doctrine, and manners, while the former manifested the superstition, pomp, and arrogance of popery. The emissary of Rome demanded that these Christian churches acknowledge the supremacy of the sovereign pontiff. The Britons meekly replied that they desired to love all men, but that the pope was not entitled to supremacy in the church, and they                                                                              68  could render to him only that submission which was due to every follower of Christ. Repeated attempts were made to secure their allegiance to Rome; but these humble Christians, amazed at the pride displayed by her apostles, steadfastly replied that they knew no other master than Christ. Now the true spirit of the papacy was revealed. Said the Romish leader, "If you will not receive brethren who bring you peace, you shall receive enemies who will bring you war. If you will not unite with us in showing the Saxons the way of life, you shall receive from them the stroke of death." These were no idle threats. War, intrigue, and deception were employed against these witnesses for a Bible faith, until the churches of Britain were destroyed, or forced to submit to the authority of the pope.  {4SP 67.2}
[4SP 68.1]          In lands beyond the jurisdiction of Rome, there existed for many centuries bodies of Christians who remained almost wholly free from papal corruption. They were surrounded by heathenism, and in the lapse of ages were affected by its errors; but they continued to regard the Bible as the only rule of faith, and adhered to many of its truths. These Christians believed in the perpetuity of the law of God, and observed the Sabbath of the fourth commandment. Churches that held to this faith and practice, existed in Central Africa and among the Armenians of Asia.  {4SP 68.1}
[4SP 68.2]          But of those who resisted the encroachments of the papal power, the Waldenses stood foremost. For centuries the churches of Piedmont maintained their independence; but the time came at last when Rome demanded their submission. After ineffectual struggles against her tyranny, the leaders of these churches                                                                              69  reluctantly acknowledged the supremacy of the power to which the whole world seemed bowing down. A considerable number, however, refused to yield to the authority of pope or prelate. They were determined to maintain their allegiance to God, and to preserve the purity and simplicity of their faith. A separation took place. Some of the protesters crossed the Alps, and raised the standard of truth in foreign lands. Others retired into the more secluded valleys among the mountains, and there maintained their freedom to worship God.  {4SP 68.2}
[4SP 69.1]          The religious belief of the Waldenses was founded upon the written word of God, the true system of Christianity, and was in marked contrast to the errors of Rome. But those herdsmen and vine-dressers, in their obscure retreats, shut away from the world, had not themselves arrived at the truth in opposition to the dogmas and heresies of the apostate church. Theirs was not a faith newly received. Their religious belief was their inheritance from their fathers. They contended for the faith of the apostolic church, --"the faith once delivered to the saints."  {4SP 69.1}
[4SP 69.2]          Among the leading causes that had led to the separation of the true church from Rome, was the inveterate hatred of the latter toward the Bible Sabbath. As foretold by prophecy, the papal power cast down the truth to the ground. The law of God was trampled in the dust, while the traditions and customs of men were exalted. The churches that were under the rule of the papacy were early compelled to honor the Sunday as a holy day. Amid the prevailing error and superstition, many even of the true people of God, became so bewildered that while they                                                                              70  observed the Sabbath, they refrained from labor also on the Sunday. But this did not satisfy the papal leaders. They demanded not only that Sunday be hallowed, but that the Sabbath be profaned; and they denounced in the strongest language those who dared to show it honor. It was only by fleeing from the power of Rome that any could obey God's law in peace.  {4SP 69.2}
[4SP 70.1]          The Waldenses were the first of all the peoples of Europe to obtain a translation of the Scriptures. Hundreds of years before the Reformation, they possessed the entire Bible in manuscript in their native tongue. They had the truth unadulterated, and this rendered them the special objects of hatred and persecution. They declared the Church of Rome to be the apostate Babylon of the Apocalypse, and at the peril of their lives they stood up to resist her corruptions. While, under the pressure of long-continued persecution, some compromised their faith, little by little yielding its distinctive principles, others held fast the truth. Through ages of darkness and apostasy, there were Waldenses who denied the supremacy of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard spear, and scorched by the Romish fagot, they stood unflinchingly for God's word and his honor. They would not yield one iota of the truth.  {4SP 70.1}
[4SP 70.2]          Behind the lofty bulwarks of the mountains,--in all ages the refuge of the persecuted and oppressed,-- the Waldenses found a hiding-place. Here the lamp of truth was kept burning during the long night that                                                                              71  descended upon Christendom. Here for a thousand years they maintained their ancient faith.  {4SP 70.2}
[4SP 71.1]          God had provided for his people a sanctuary of awful grandeur, befitting the mighty truths committed to their trust. To those faithful exiles the mountains were an emblem of the immutable righteousness of Jehovah. They pointed their children to the heights towering above them in unchanging majesty, and spoke to them of Him with whom there is no variableness nor shadow of turning, whose word is as enduring as the everlasting hills. God had set fast the mountains, and girded them with strength; no arm but that of infinite power could move them out of their place. In like manner had he established his law, the foundation of his government in Heaven and upon earth. The arm of man might reach his fellow-men and destroy their lives; but that arm could as readily uproot the mountains from their foundations, and hurl them into the sea, as it could change one precept of the law of Jehovah, or blot out one of his promises to those who do his will. In their fidelity to his law, God's servants should be as firm as the unchanging hills.  {4SP 71.1}
[4SP 71.2]          The mountains that girded their lowly valleys were a constant witness of God's creative power, and a never-failing assurance of his protecting care. Those pilgrims learned to love the silent symbols of Jehovah's presence. They indulged no repining because of the hardships of their lot; they were never lonely amid the mountain solitudes. They thanked God that he had provided for them an asylum from the wrath and cruelty of men. They rejoiced in their freedom to worship before him. Often when pursued by their                                                                              72  enemies, the strength of the hills proved a sure defense. From many a lofty cliff they chanted the praise of God, and the armies of Rome could not silence their songs of thanksgiving.  {4SP 71.2}
[4SP 72.1]          Pure, simple, and fervent was the piety of these followers of Christ. The principles of truth they valued above houses and lands, friends, kindred, even life itself. These principles they earnestly sought to impress upon the hearts of the young. From earliest childhood the youth were instructed in the Scriptures, and taught to sacredly regard the claims of the law of God. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testament. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Little children learned to look with gratitude to God as the giver of every favor and every comfort.  {4SP 72.1}
[4SP 72.2]          Parents, tender and affectionate as they were, loved their children too wisely to accustom them to self-indulgence. Before them was a life of trial and hardship, perhaps a martyr's death. They were educated from childhood to endure hardness, to submit to control, and yet to think and act for themselves. Very early they were taught to bear responsibilities, to be guarded in speech, and to understand the wisdom of silence. One indiscreet word let fall in the hearing of their enemies, might imperil not only the life of the speaker, but the lives of hundreds of his brethren; for as wolves hunting their prey did the enemies of truth pursue those who dared to claim freedom of religious faith.                                                                              73   {4SP 72.2}
[4SP 73.1]          The Waldenses had sacrificed their worldly prosperity for the truth's sake, and with persevering patience they toiled for their bread. Every spot of tillable land among the mountains was carefully improved; the valleys and the less fertile hillsides were made to yield their increase. Economy and severe self-denial formed a part of the education which the children received as their only legacy. They were taught that God designs life to be a discipline, and that their wants could be supplied only by personal labor, by forethought, care, and faith. The process was laborious and wearisome, but it was wholesome, just what man needs in his fallen state, the school which God has provided for his training and development.  {4SP 73.1}
[4SP 73.2]          While the youth were inured to toil and hardship, the culture of the intellect was not neglected. They were taught that all their powers belonged to God, and that all were to be improved and developed for his service.  {4SP 73.2}
[4SP 73.3]         The church of the Alps, in its purity and simplicity, resembled the church in the first centuries. The shepherds of the flock led their charge to the fountain of living waters,--the word of God. On the grassy slopes of the valleys, or in some sheltered glen among the hills, the people gathered about the servants of Christ to listen to the words of truth.  {4SP 73.3}
[4SP 73.4]          Here the youth received instruction. The Bible was their text-book. They studied and committed to memory the words of Holy Writ. A considerable portion of their time was spent, also, in reproducing copies of the Scriptures. Some manuscripts contained the whole Bible, others only brief selections,                                                                              74  to which some simple explanations of the text were added by those who were able to expound the Scriptures. Thus were brought forth the treasures of truth so long concealed by those who sought to exalt themselves above God.  {4SP 73.4}
[4SP 74.1]          By patient, untiring labor, sometimes in the deep, dark caverns of the earth, by the light of torches, were the Sacred Scriptures written out, verse by verse, chapter by chapter. Thus the work went on, the revealed will of God shining out like pure gold; how much brighter, clearer, and more powerful because of the trials undergone for its sake, only those could realize who were engaged in the work. Angels from Heaven surrounded these faithful workers.  {4SP 74.1}
[4SP 74.2]          Satan had urged on the papal bishops and prelates to bury the word of truth beneath the rubbish of error, heresy, and superstition; but in a most wonderful manner was it preserved uncorrupted through all the ages of darkness. It bore not the stamp of man, but the impress of God. Men have been unwearied in their efforts to obscure the plain, simple meaning of the Scriptures, and to make them contradict their own testimony; but, like the ark upon the billowy deep, the word of God outrides the storms that threaten it with destruction. As the mine has rich veins of gold and silver hidden beneath the surface, so that all must dig who would discover its precious stores, so the Holy Scriptures have treasures of truth that are unfolded only to the earnest, humble, prayerful seeker. God designed the Bible to be a lesson-book to all mankind, in childhood, youth, and manhood, and to be studied through all time. He gave his word to men as a revelation of himself.                                                                              75  Every new truth discerned is a fresh disclosure of the character of its Author. The study of the Scriptures is the means divinely ordained to bring men into closer connection with their Creator, and to give them a clearer knowledge of his will. It is the medium of communication between God and man.  {4SP 74.2}
[4SP 75.1]         When the Waldensian youth had spent some time in their schools in the mountains, some of them were sent to complete their education in the great cities, where they could have a wider range for thought and observation than in their secluded homes. The youth thus sent forth were exposed to temptation, they witnessed vice, they encountered Satan's wily agents, who urged upon them the most subtle heresies and the most dangerous deceptions. But their education from childhood had been of a character to prepare them for all this.  {4SP 75.1}
[4SP 75.2]          In the schools whither they went, they were not to make confidants of any. Their garments were so prepared as to conceal their greatest treasure,--the precious manuscripts of the Scriptures. These, the fruit of months and years of toil, they carried with them, and whenever it could be done without exciting suspicion, they cautiously placed some portion in the way of those whose hearts seemed open to receive it. From their mother's knee the Waldensian youth had been trained with this purpose in view; they understood their work, and faithfully performed it. Converts to the true faith were won in these institutions of learning, and frequently its principles were found to be permeating the entire school; yet the papist leaders could not, by the closest inquiry, trace the so-called corrupting heresy to its source.                                                                              76   {4SP 75.2}
[4SP 76.1]          The Waldenses felt that God required more of them than merely to maintain the truth in their own mountains; that a solemn responsibility rested upon them to let their light shine forth to those who were in darkness; that by the mighty power of God's word, they were to break the bondage which Rome had imposed. It was a law among them that all who entered the ministry should, before taking charge of a church at home, serve three years in the missionary field. As the hands of the men of God were laid upon their heads, the youth saw before them, not the prospect of earthly wealth or glory, but possibly a martyr's fate. The missionaries began their labors in the plains and valleys at the foot of their own mountains, going forth two and two, as Jesus sent out his disciples. These co-laborers were not always together, but often met for prayer and counsel, thus strengthening each other in the faith.  {4SP 76.1}
[4SP 76.2]          To make known the nature of their mission would have insured its defeat; therefore they concealed their real character under the guise of some secular profession, most commonly that of merchants or peddlers. They offered for sale silks, jewelry, and other valuable articles, and were received as merchants where they would have been repulsed as missionaries. All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems. They carried about with them portions of the Holy Scriptures concealed in their clothing or merchandise, and whenever they could do so with safety, they called the attention of the inmates of the dwelling to these manuscripts. When they saw that an interest was awakened, they left some portion with them as a gift.                                                                              77   {4SP 76.2}
[4SP 77.1]          With naked feet and in coarse garments, these missionaries passed through great cities, and traversed provinces far removed from their native valleys. Everywhere they scattered the precious seed. Churches sprang up in their path, and the blood of martyrs witnessed for the truth. The day of God will reveal a rich harvest of souls garnered by the labors of these faithful men. Veiled and silent, the word of God was making its way through Christendom, and meeting a glad reception in the homes and hearts of men.  {4SP 77.1}
[4SP 77.2]          To the Waldenses the Scriptures were not merely a record of God's dealings with men in the past, and a revelation of the responsibilities and duties of the present, but an unfolding of the perils and glories of the future. They believed that the end of all things was not far distant; and as they studied the Bible with prayer and tears, they were the more deeply impressed with its precious utterances, and with their duty to make known to others its saving truths. They saw the plan of salvation clearly revealed in the word of God, and they found comfort, hope, and peace in believing in Jesus. As the light illuminated their understanding and made glad their hearts, they longed to shed its beams upon those who were in the darkness of papal error.  {4SP 77.2}
[4SP 77.3]          They saw that under the guidance of pope and priests, multitudes were vainly endeavoring to obtain pardon, by afflicting their bodies for the sin of their souls. Taught to trust their good works to save them, they were ever looking to themselves, their minds dwelling upon their sinful condition, seeing themselves exposed to the wrath of God, afflicting                                                                              78  soul and body, yet finding no relief. Thus were conscientious souls bound by the doctrines of Rome. Thousands abandoned friends and kindred, and spent their lives in convent cells. By oft-repeated fasts and cruel scourgings, by midnight vigils, by prostration for weary hours upon the cold, damp stones of their dreary abode, by long pilgrimages, by humiliating penance and fearful torture, many vainly sought to obtain peace of conscience. Oppressed with a sense of sin, and haunted with the fear of God's avenging wrath, they suffered on, until exhausted nature gave way, and without one ray of light or hope, they sank into the tomb.  {4SP 77.3}
[4SP 78.1]          The Waldenses longed to break to those starving souls the bread of life, to open to them the messages of peace in the promises of God, and to point them to Christ as their only hope of salvation. The doctrine that good works can make satisfaction for transgression of God's law, they held to be based upon falsehood. Reliance upon human merits intercepts the view of Christ's infinite love. Jesus died as men's sacrifice, because they can do nothing to recommend themselves to God. The merits of a crucified and risen Saviour are the foundation of the Christian's faith. The union of the soul to Christ by faith is as real, as close, as that of a limb to the body, or of a branch to the vine.  {4SP 78.1}
[4SP 78.2]          The teachings of popes and priests had led men to look upon the character of God, and even of Christ, as stern, gloomy, and forbidding. The Saviour of the world was represented as so far devoid of all sympathy with man in his fallen state that the mediation of priests and saints must be invoked. How those                                                                              79  whose minds had been enlightened by the word of God longed to point these souls to Jesus as their compassionate, loving Saviour, standing with outstretched arms, inviting all to come to him with their burden of sin, their care and weariness. They longed to clear away the obstructions which Satan had piled up that men might not see the promises, and come directly to God, confessing their sins, and obtaining pardon and peace.  {4SP 78.2}
[4SP 79.1]          Eagerly did the Vaudois missionary unfold to the inquiring mind the precious truths of the gospel. Cautiously he produced the carefully written portions of the word of God. It was his greatest joy to give hope to the conscientious, sin-stricken soul, who could see only a God of vengeance, waiting to execute justice. With quivering lip and tearful eye did he, often on bended knees, open to his brethren the precious promises that reveal the sinner's only hope. Thus the light of truth penetrated many a darkened mind, rolling back the cloud of gloom, until the Sun of Righteousness shone into the heart with healing in his beams. Some portions of Scripture were read again and again, the hearer desiring them to be often repeated, as if he would assure himself that he had heard aright. Especially was the repetition of these words eagerly desired: "The blood of Jesus Christ his Son cleanseth us from all sin." ［1 John 1:7.］ "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." ［John 3:14, 15.］  {4SP 79.1}
[4SP 79.2]         Many were undeceived in regard to the claims of Rome. They saw how vain is the mediation of men                                                                              80  or angels in behalf of the sinner. As the true light dawned upon their minds, they exclaimed with rejoicing, "Christ is my priest; his blood is my sacrifice; his altar is my confessional." They cast themselves wholly upon the merits of Jesus, repeating the words, "Without faith it is impossible to please God." ［Hebrews 11:6.］ "There is none other name under heaven given among men, whereby we must be saved." ［Acts 4:12.］  {4SP 79.2}
[4SP 80.1]         The assurance of a Saviour's love seemed too much for some of these poor tempest-tossed souls to realize. So great was the relief which it brought, such a flood of light was shed upon them, that they seemed transported to Heaven. Their hand was laid confidingly in the hand of Christ; their feet were planted upon the Rock of Ages. All fear of death was banished. They could now covet the prison and the fagot if they might thereby honor the name of their Redeemer.  {4SP 80.1}
[4SP 80.2]          In secret places the word of God was thus brought forth and read, sometimes to a single soul, sometimes to a little company who were longing for light and truth. Often the entire night was spent in this manner. So great would be the wonder and admiration of the listeners that the messenger of mercy was not infrequently compelled to cease his reading until the understanding could grasp the tidings of salvation. Often would words like these be uttered: "Will God indeed accept my offering? Will he smile upon me? Will he pardon me?" The answer was read, "Come unto me, all ye that labor and are heavy-laden, and I will give you rest." ［Matthew 11:23.］  {4SP 80.2}
[4SP 80.3]         Faith grasps the promise, and the glad response is heard, "No more long pilgrimages to make; no more                                                                              81  painful journeys to holy shrines. I may come to Jesus just as I am, sinful and unholy, and he will not spurn the penitential prayer. 'Thy sins be forgiven thee.' Mine, even mine, may be forgiven."  {4SP 80.3}
[4SP 81.1]          A tide of sacred joy would fill the heart, and the name of Jesus would be magnified by praise and thanksgiving. Those happy souls returned to their homes to diffuse light, to repeat to others, as well as they could, their new experience; that they had found the true and living Way. There was a strange and solemn power in the words of Scripture that spoke directly to the hearts of those who were longing for the truth. It was the voice of God, and it carried conviction to those who heard.  {4SP 81.1}
[4SP 81.2]          The messenger of truth went on his way; but his appearance of humility, his sincerity, his earnestness and deep fervor, were subjects of frequent remark. In many instances his hearers had not asked him whence he came, or whither he went. They had been so overwhelmed, at first with surprise, and afterward with gratitude and joy, that they had not thought to question him. When they had urged him to accompany them to their homes, he had replied that he must visit the lost sheep of the flock. Could he have been an angel from Heaven? they queried.  {4SP 81.2}
[4SP 81.3]          In many cases the messenger of truth was seen no more. He had made his way to other lands, he was wearing out his life in some unknown dungeon, or perhaps his bones were whitening on the spot where he had witnessed for the truth. But the words he had left behind could not be destroyed. They were doing their work in the hearts of men: the blessed results will be fully known only in the Judgment.                                                                              82   {4SP 81.3}
[4SP 82.1]          The Waldensian missionaries were invading the kingdom of Satan, and the powers of darkness aroused to greater vigilance. Every effort to advance the truth was watched by the prince of evil, and he excited the fears of his agents. The papal leaders saw a portent of danger to their cause from the labors of those humble itinerants. If the light of truth were allowed to shine unobstructed, it would sweep away the heavy clouds of error that enveloped the people; it would direct the minds of men to God alone, and would eventually destroy the supremacy of Rome.  {4SP 82.1}
[4SP 82.2]          The very existence of this people, holding the faith of the ancient church, was a constant testimony to Rome's apostasy, and therefore excited the most bitter hatred and persecution. Their refusal to surrender the Scriptures was also an offense that Rome could not tolerate. She determined to blot them from the earth. Now began the most terrible crusades against God's people in their mountain homes. Inquisitors were put upon their track, and the scene of innocent Abel falling before the murderous Cain was often repeated.  {4SP 82.2}
[4SP 82.3]          Again and again were their fertile lands laid waste, their dwellings and chapels swept away, so that where once were flourishing fields and the homes of an innocent, industrious people, there remained only a desert. As the ravenous beast is rendered more furious by the taste of blood, so was the rage of the papists kindled to greater intensity by the sufferings of their victims. Many of these witnesses for a pure faith were pursued across the mountains, and hunted down in the valleys where they were hidden, shut in by mighty forests, and pinnacles of rock.                                                                              83   {4SP 82.3}
[4SP 83.1]          No charge could be brought against the moral character of this proscribed class. Even their enemies declared them to be a peaceable, quiet, pious people. Their grand offense was that they would not worship God according to the will of the pope. For this crime, every humiliation, insult, and torture that men or devils could invent was heaped upon them.  {4SP 83.1}
[4SP 83.2]          When Rome at one time determined to exterminate the hated sect, a bull was issued by the pope condemning them as heretics, and delivering them to slaughter. They were not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanctity that seduced "the sheep of the true fold." Therefore the pope ordered "that the malicious and abominable sect of malignants," if they refuse to abjure, "be crushed like venomous snakes." Did this haughty potentate expect to meet those words again? Did he know that they were registered in the books of Heaven, to confront him at the Judgment? "Inasmuch as ye have done it unto one of the least of these my brethren," said Jesus, "ye have done it unto me." ［Matthew 25:40.］  {4SP 83.2}
[4SP 83.3]         This bull invited all Catholics to take up the cross against the heretics. In order to stimulate them in this cruel work, it absolved them from all ecclesiastical pains and penalties, it released all who joined the crusade from any oaths they might have taken; it legalized their title to any property which they might have illegally acquired, and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all                                                                              84  persons to give them any aid whatever, and empowered all persons to take possession of their property How clearly does this document reveal the master spirit behind the scenes! It is the roar of the dragon, and not the voice of Christ, that is heard therein.  {4SP 83.3}
[4SP 84.1]          The papal leaders would not conform their characters to the great standard of God's law, but erected a standard to suit themselves, and determined to compel all to conform to this because Rome willed it. The most horrible tragedies were enacted. Corrupt and blasphemous priests and popes were doing the work which Satan appointed them. Mercy had no place in their natures. The same spirit that crucified Christ, and that slew the apostles, the same that moved the blood-thirsty Nero against the faithful in his day, was at work to rid the earth of those who were beloved of God.  {4SP 84.1}
[4SP 84.2]          The persecutions visited for many centuries upon this God-fearing people were endured by them with a patience and constancy that honored their Redeemer. Notwithstanding the crusades against them, and the inhuman butchery to which they were subjected, they continued to send out their missionaries to scatter the precious truth. They were hunted to the death; yet their blood watered the seed sown, and it failed not of yielding fruit. Thus the Waldenses witnessed for God, centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for "the word of God and for the testimony of Jesus Christ." ［Revelation 1:9.］  {4SP 84.2}
[4SP 85.1]      Chapter V. - Early Reformers.         So bitter had been the war waged upon the Bible, that at times there were very few copies in existence; but God had not suffered his word to be wholly destroyed. Its truths were not to be forever hidden. He could as easily unchain the words of life as he could open prison doors and unbolt iron gates to set his servants free. In the different countries of Europe, men were moved by the Spirit of God to search for the truth as for hidden treasure. Providentially guided to the Holy Scriptures, they studied the sacred pages with intense interest. They were willing to accept the light, at any cost to themselves. Though they did not see all things clearly, they were enabled to perceive many long-buried truths. As Heaven-sent messengers they went forth, rending asunder the chains of error and superstition, and calling upon those who had been so long enslaved to arise and assert their liberty.  {4SP 85.1}
[4SP 85.2]         Except among the Waldenses, the word of God had for ages been locked up in languages known only to the learned; but the time had come for the Scriptures to be translated, and given to the people of different lands in their native tongue. The world had passed its midnight. The hours of darkness were wearing                                                                              86  away, and in many lands appeared tokens of the coming dawn.  {4SP 85.2}
[4SP 86.1]          In the fourteenth century arose in England the "morning star of the Reformation." John Wycliffe was the herald of reform, not for England alone, but for all Christendom. He was the progenitor of the Puritans; his era was an oasis in the desert.  {4SP 86.1}
[4SP 86.2]          Wycliffe received a liberal education, and with him the fear of the Lord was the beginning of wisdom. He was noted at college for his fervent piety as well as for his remarkable talents and sound scholarship. He was educated in the civil and the canon law, and sought to become acquainted with every branch of knowledge. In his after-labors the value of this early discipline was apparent. While he could wield the sword of the Spirit, he was acquainted also with the practice of the schools. This combination of accomplishments won for him the respect of all parties. His followers saw with satisfaction that their teacher was foremost among the sages and doctors of his time. The Lord saw fit to intrust the work of reform to one whose intellectual ability would give character and dignity to his labors. This silenced the voice of contempt, and prevented the adversaries of truth from attempting to put discredit upon his cause by ridiculing the ignorance of the advocate.  {4SP 86.2}
[4SP 86.3]         When Wycliffe had mastered the learning of the schools, he entered upon the study of the Scriptures. Every subject to which he turned his attention he was accustomed to investigate thoroughly, and he pursued the same course with the Bible. Heretofore he had felt a great want, which neither his scholastic studies nor the teachings of the church could satisfy.                                                                              87  In the Scriptures he found that which he had before sought in vain. Here he saw the plan of salvation revealed, and Christ set forth as the only advocate for man. He saw that Rome had forsaken the Biblical paths for human traditions. He gave himself to the service of Christ, and determined to proclaim the truths which he had discovered.  {4SP 86.3}
[4SP 87.1]          He commenced with great prudence, but as he discerned more clearly the errors of the papacy, he taught more earnestly the doctrine of faith. His knowledge of theology, his penetrating mind, the purity of his life, and his unbending courage and integrity, won for him general confidence and esteem. He was an able and earnest teacher, and an eloquent preacher, and his daily life was a demonstration of the truths he preached. He accused the clergy of having banished the Holy Scriptures, and demanded that the authority of the Bible should be reestablished in the church. Many of the people had become dissatisfied with their former faith as they saw the iniquity that prevailed in the Roman Church, and they hailed with unconcealed joy the truths brought to view in these discussions; but the papist leaders trembled with rage when they perceived that this reformer was gaining an influence greater than their own.  {4SP 87.1}
[4SP 87.2]          Wycliffe was a clear thinker and a keen detector of error, and he struck boldly against many of the abuses sanctioned by the authority of Rome. Thus he brought upon himself the enmity of the pope and his supporters. Repeated attempts were made to condemn and execute him for heresy; but God had given him favor with princes, who stood in his defense.                                                                              88  While acting as chaplain for the king, he had taken a bold stand against the payment of the tribute claimed by the pope from the English monarch, and had declared the papal assumption of authority over secular rulers to be contrary to both reason and revelation. A few years later, he ably defended the rights of the English crown against the encroachments of the Romish power. The people and the nobility of England sided with him, and his enemies could accomplish nothing against him. Upon one occasion, when he was brought to trial before a synod of bishops, the people surrounded the building where the synod met, and, rushing in, stood between him and all harm.  {4SP 87.2}
[4SP 88.1]          About this time, strife was caused in the church by the conflicting claims of two rival popes. Each professed infallibility, and demanded obedience. Each called upon the faithful to assist him to make war upon the other, enforcing his demand by terrible anathemas against his adversaries, and promises of rewards in Heaven to his supporters. This occurrence greatly weakened the power of the papacy, and saved Wycliffe from further persecution.  {4SP 88.1}
[4SP 88.2]          God had preserved his servant for more important labors. Wycliffe, like his Master, preached the gospel to the poor. As a professor of theology, he presented the truth to the students under his instruction, and received the title of "The Gospel Doctor." In his parish he addressed the people as a friend and pastor.  {4SP 88.2}
[4SP 88.3]          But the greatest work of his life was the translation of the Scriptures into the English language. This was the first complete English translation ever made. The art of printing being still unknown, it                                                                              89  was only by slow and wearisome labor that copies of the work could be multiplied; yet this was done, and the people of England received the Bible in their own tongue. Thus the light of God's word began to shed its bright beams athwart the darkness. A divine hand was preparing the way for the Great Reformation.  {4SP 88.3}
[4SP 89.1]          The appeal to men's reason aroused them from their passive submission to papal dogmas. The Scriptures were received with favor by the higher classes, who alone in that age possessed a knowledge of letters. Wycliffe now taught the distinctive doctrines of Protestantism,--salvation through faith in Christ, and the sole infallibility of the Scriptures. Many priests joined him in circulating the Bible and in preaching the gospel; and so great was the effect of these labors and of Wycliffe's writings, that the new faith was accepted by nearly one-half of the people of England. The kingdom of darkness trembled. Mendicant friars, who swarmed in England, listened in anger and amazement to his bold, eloquent utterances. The hatred of Rome was kindled to greater intensity, and again she plotted to silence the Reformer's voice. But the Lord covered with his shield the messenger of truth. The efforts of his enemies to stop his work and to destroy his life were alike unsuccessful, and in his sixty-first year he died in peace in the very service of the altar.  {4SP 89.1}
[4SP 89.2]          The doctrines which had been taught by Wycliffe continued for a time to spread; but soon the pitiless storm of persecution burst upon those who had dared to accept the Bible as their guide and standard. Martyrdom succeeded martyrdom. The advocates                                                                              90  of truth, proscribed and tortured, could only pour their suffering cries into the ear of the Lord of Sabaoth. The hunted reformers found shelter as best they could among the lower classes, preaching in secret places, and hiding away even in dens and caves. Many bore fearless witness to the truth in massive dungeons and Lollard towers.  {4SP 89.2}
[4SP 90.1]          The papists had failed to work their will with Wycliffe during his life, and their hatred could not be satisfied while his body rested quietly in the grave. More than forty years after his death, his bones were disinterred and publicly burned, and the ashes were thrown into a neighboring brook. "The brook," says an old writer, "did convey his ashes into Avon, Avon into Severn, Severn into the narrow seas, and they into the main ocean, and thus the ashes of Wycliffe are the emblem of his doctrine, which now is dispersed all the world over." Little did his enemies realize the significance of their malicious act.  {4SP 90.1}
[4SP 90.2]          It was through the writings of Wycliffe that John Huss of Bohemia was led to renounce many of the errors of Romanism, and to enter upon the work of reform. Like Wycliffe, Huss was a noble Christian, a man of learning and of unswerving devotion to the truth. His appeals to the Scriptures and his bold denunciations of the scandalous and immoral lives of the clergy, awakened wide-spread interest, and thousands gladly accepted a purer faith. This excited the ire of pope and prelates, priests and friars, and Huss was summoned to appear before the Council of Constance to answer to the charge of heresy.  {4SP 90.2}
[4SP 90.3]          A safe-conduct was granted him by the German                                                                              91  emperor, and upon his arrival at Constance he was personally assured by the pope that no injustice should be done him. In a short time, however, he was placed under arrest, by order of the pope and cardinals, and thrust into a loathsome dungeon. Some of the nobles and people of Bohemia addressed to the council earnest protests against this outrage. The emperor, who was loth to permit the violation of a safe-conduct, opposed the proceedings against him. But the enemies of the Reformer were malignant and determined. They appealed to the emperor's prejudices, to his fears, to his zeal for the church. They brought forward arguments of great length to prove that he was perfectly at liberty not to keep faith with a heretic; and that the council, being above the emperor, could free him from his word. Thus they prevailed.  {4SP 90.3}
[4SP 91.1]          After a long trial, in which he firmly maintained the truth, Huss was required to choose whether he would recant his doctrines or suffer death. He chose the martyr's fate, and after seeing his books given to the flames, he was himself burned at the stake. In the presence of the assembled dignitaries of Church and State, the servant of God had uttered a solemn and faithful protest against the corruptions of the papal hierarchy. His execution, in shameless violation of the most solemn and public promise of protection, exhibited to the whole world the perfidious cruelty of Rome. The enemies of truth, though they knew it not, were furthering the cause which they sought vainly to destroy.  {4SP 91.1}
[4SP 91.2]          In the gloom of his dungeon, John Huss had foreseen the triumph of the true faith. Returning, in his                                                                              92  dreams, to the humble parish where he had preached the gospel, he saw the pope and his bishops effacing the pictures of Christ which he had painted on the walls of his chapel. The sight caused him great distress; but the next day he was filled with joy as he beheld many artists busily engaged in replacing the figures in greater numbers and brighter colors. When their work was completed, the painters exclaimed to the immense crowd surrounding them, "Now let the popes and bishops come! They shall never efface them more!" Said the Reformer, as he related his dream, "I am certain that the image of Christ will never be effaced. They have wished to destroy it, but it shall be painted in all hearts by much better preachers than myself."  {4SP 91.2}
[4SP 92.1]          Soon after the death of Huss, his faithful friend Jerome, a man of the same fervent piety and of greater learning, was also condemned, and he met his fate in the same manner. So perished God's faithful light-bearers. But the light of the truths which they proclaimed,--the light of their heroic example,--could not be extinguished. As well might men attempt to turn back the sun in its course, as to prevent the dawning of that day which was even then breaking upon the world.  {4SP 92.1}
[4SP 92.2]          Notwithstanding the rage of persecution, a calm, devout, earnest, patient protest against the prevailing corruption of religious faith continued to be uttered after the death of Wycliffe. Like the believers in apostolic days, many freely sacrificed their worldly possessions for the cause of Christ. Those who were permitted to dwell in their homes, gladly received their brethren who had been banished from home                                                                              93  and kindred. When they too were driven forth, they accepted the lot of the outcast, and rejoiced that they were permitted to suffer for the truths sake.  {4SP 92.2}
[4SP 93.1]          Strenuous efforts were made to strengthen and extend the power of the papacy; but while the popes still claimed to be Christ's representatives, their lives were so corrupt as to disgust the people. By the aid of the invention of printing, the Scriptures were more widely circulated, and many were led to see that the papal doctrines were not sustained by the word of God.  {4SP 93.1}
[4SP 93.2]          When one witness was forced to let fall the torch of truth, another seized it from his hand, and with undaunted courage held it aloft. The struggle had opened that was to result in the emancipation, not only of individuals and churches, but of nations. Across the gulf of a hundred years, men stretched their hands to grasp the hands of the Lollards of the time of Wycliffe. Under Luther began the Reformation in Germany; Calvin preached the gospel in France, Zwingle in Switzerland. The world was awakened from the slumber of ages, as from land to land were sounded the magic words, "Religious Liberty."  {4SP 93.2}
[4SP 94.1]       Chapter VI. - Luther's Separation from Rome.         Foremost among those who were called to lead the church from the darkness of popery into the light of a purer faith, stood Martin Luther. Zealous, ardent, and devoted, knowing no fear but the fear of God, and acknowledging no foundation for religious faith but the Holy Scriptures, Luther was the man for his time; through him, God accomplished a great work for the reformation of the church and the enlightenment of the world.  {4SP 94.1}
[4SP 94.2]          Like the first heralds of the gospel, Luther sprung from the ranks of poverty. His early years were spent in the humble home of a German peasant. By daily toil as a miner, his father earned the means for his education. He intended him for a lawyer; but God designed to make him a builder in the great temple that was rising so slowly through the centuries. Hardship, privation, and severe discipline were the school in which Infinite Wisdom prepared Luther for the important mission of his life.  {4SP 94.2}
[4SP 94.3]          Luther's father was a man of strong and active mind, and great force of character, honest, resolute, and straightforward. 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                                                                              95  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.  {4SP 94.3}
[4SP 95.1]          Luther's parents bestowed great care upon the education and training of their children. They endeavored to instruct them in the knowledge of God and the practice of Christian virtues. The father's prayer often ascended in the hearing of his son, that the child might remember the name of the Lord, and one day aid in the advancement of his truth. Every advantage for moral or intellectual culture which their life of toil permitted them to enjoy, was eagerly improved by these parents. Their efforts were earnest and persevering to prepare their children for a life of piety and usefulness. With their firmness and strength of character they sometimes exercised too great severity; but the Reformer himself, though conscious that in some respects they had erred, found in their discipline more to approve than to condemn.  {4SP 95.1}
[4SP 95.2]          At school, where he was sent at an early age, Luther was treated with harshness and even violence. So great was the poverty of his parents, that for a time 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. Yet under so many and so great discouragements,                                                                              96  Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which he had determined to attain.  {4SP 95.2}
[4SP 96.1]          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. When, at the age of eighteen, he entered the University of Erfurth, his situation was more favorable and his prospects brighter than in his earlier years. His parents having by thrift and industry acquired a competence, they 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.  {4SP 96.1}
[4SP 96.2]          The fear of the Lord 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."  {4SP 96.2}
[4SP 96.3]          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                                                                              97  time, he looked upon the whole Bible. With mingled awe and wonder he turned the sacred pages; with quickened pulse and throbbing heart he read 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 revealed 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 took hold upon him as never before.  {4SP 96.3}
[4SP 97.1]          An earnest desire to be free from sin and to find peace with God, led him at last to enter a cloister, and devote himself to a monastic life. Here he was required to perform the lowest drudgery, 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 this humiliation, believing that it was necessary because of his sins.  {4SP 97.1}
[4SP 97.2]          Every moment that could be spared from his daily duties, he employed in study, robbing himself of sleep, and grudging even the moments spent at his humble meals. Above everything else he delighted in the study of God's word. He had found a Bible chained to the convent wall, and to this he often repaired. As his convictions of sin deepened, 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 this painful discipline, he                                                                              98  lost 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.  {4SP 97.2}
[4SP 98.1]          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 on account of your sins, cast yourself into the arms of your Redeemer. Trust in him,--in the righteousness of his life,--in the atonement of his death. Listen to the Son of God. He became man to give you the assurance of 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.  {4SP 98.1}
[4SP 98.2]          Luther was ordained a priest, and was called from the cloister to a professorship in the University of Wittemberg. Here he applied himself to the study of the Scriptures in the original tongues. He began to lecture upon the Bible; and the book of Psalm, the Gospels, and the Epistles were opened to the understanding of crowds of delighted listeners. Staupitz, his friend and superior, urged him to ascend the pulpit, and preach the word of God. 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                                                                              99  friends. Already he was mighty in the Scriptures, and the grace of God rested upon him. His eloquence captivated his hearers, the clearness and power with which he presented the truth convinced their understanding, and his deep fervor touched their hearts.  {4SP 98.2}
[4SP 99.1]         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 decided to visit Rome. He pursued his journey on foot, lodging at the monasteries on the way. At a convent in Italy he was filled with wonder as he saw the splendor of the apartments, the richness of the dresses, the luxury of the table, the extravagance everywhere. With painful misgivings he contrasted this scene with the self-denial and hardship of his own life. His mind was becoming perplexed.  {4SP 99.1}
[4SP 99.2]          At last he beheld in the distance the seven-hilled city. With deep emotion he prostrated himself upon the earth, exclaiming, "Holy Rome, I salute thee!" He entered the city, visited the churches, listened to the marvelous tales repeated by priests and monks, and performed all the ceremonies required. Everywhere he looked upon scenes that filled him with astonishment and horror. He saw that iniquity existed among all classes of the clergy. He heard indecent jokes from prelates, and was filled with horror at their awful profanity, even during mass. As he mingled with the monks and citizens, he met dissipation, debauchery. Turn where he would, in the place of sanctity he found profanation. "It is incredible," he wrote, "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."                                                                              100   {4SP 99.2}
[4SP 100.1]          An indulgence had been promised by the pope to all who should ascend on their knees what was known as Pilate's staircase. Luther was one day performing this act, when suddenly a voice like thunder seemed to say to him, "The just shall live by faith!" He sprung 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. 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 papal church.  {4SP 100.1}
[4SP 100.2]          After his return from Rome, Luther received at the University of Wittemberg 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. He firmly declared that Christians should receive no other doctrines than those which rest on the authority of the Sacred Scriptures. These words struck at the very foundation of papal supremacy. They contained the vital principle of the Reformation.  {4SP 100.2}
[4SP 100.3]          Luther saw the danger of exalting human theories                                                                              101  above the word of God. He fearlessly attacked the speculative infidelity of the schoolmen, and opposed the philosophy and theology which had so long held a controlling influence upon the people. He denounced such studies as not only worthless but pernicious, and sought to turn the minds of his hearers from the sophistries of philosophers and theologians to the eternal truths set forth by prophets and apostles.  {4SP 100.3}
[4SP 101.1]          Precious was the message which he 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, rejoiced their hearts, and inspired within them an immortal hope. At Wittemberg a light was kindled whose rays should extend to the uttermost parts of the earth, and which was to increase in brightness to the close of time.  {4SP 101.1}
[4SP 101.2]          But light and darkness cannot harmonize. Between truth and error there is an irrepressible conflict. To uphold and defend the one is to attack and overthrow the other. Our Saviour himself declared, "I came not to send peace, but a sword." ［Matthew 10:34.］ Said Luther, a few years after the opening of the Reformation, "God does not conduct, but drives me forward. I am not master of my own actions. I would gladly live in repose, but I am thrown into the midst of tumults and revolutions." He was now about to be urged into the contest.  {4SP 101.2}
[4SP 101.3]         The Roman Church had made merchandise of the grace of God. The tables of the money-changers were set up beside her altars, and the air                                                                              102  resounded with the shouts of buyers and sellers. Under the plea of raising funds for the erection of St. Peter's church at Rome, indulgences for sin were publicly offered for sale by the authority of the pope. By the price of crime a temple was to be built up for God's worship,--the corner-stone laid with the wages of iniquity. But the very means of Rome's aggrandizement provoked the deadliest blow to her power and greatness. It was this that aroused the most determined and successful of the enemies of popery, and led to the battle which shook the papal throne to its foundation, and jostled the triple crown upon the pontiff's head.  {4SP 101.3}
[4SP 102.1]          The official appointed to conduct the sale of indulgences in Germany--Tetzel by name--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 employed to further the mercenary and unscrupulous projects of the Romish Church. With great effrontery he repeated the most glaring falsehoods, and related marvelous tales to deceive an ignorant, credulous, and superstitious people. Had they possessed the word of God, they would 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.  {4SP 102.1}
[4SP 102.2]          As Tetzel entered a town, a messenger went before him, announcing, "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. The                                                                              103  infamous traffic was set up in the church, and Tetzel, ascending the pulpit, extolled indulgences as the most precious gift of God. He declared that by virtue of his certificates of pardon, all the sins which the purchaser should afterward desire to commit would be forgiven him, and that even repentance was not indispensable. More than this, he assured his hearers that the indulgences had power to save not only the living but the dead; that the very moment the money should clink against the bottom of his chest, the soul in whose behalf it had been paid would escape from purgatory and make its way to Heaven.  {4SP 102.2}
[4SP 103.1]          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." ［Acts 8:20.］ 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 requires repentance, faith, and diligent effort to resist and overcome sin.  {4SP 103.1}
[4SP 103.2]         The doctrine of indulgences had 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 lift his voice against the fraud and corruption of this iniquitous traffic. The minds of men were becoming disturbed and uneasy, and many eagerly inquired if God would not work through some instrumentality for the purification of his church.                                                                              104   {4SP 103.2}
[4SP 104.1]          Luther, though still a papist of the straitest sort, was filled with horror at the blasphemous assumptions of the indulgence-mongers. Many of his own congregation had purchased certificates of pardon, and they soon began to come to their pastor, 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 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 dared oppose his most holy indulgences.  {4SP 104.1}
[4SP 104.2]          Luther now entered boldly upon his work as a champion of the truth. His voice was heard from the pulpit in earnest, solemn warning. He set before the people the offensive character of sin, and taught 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 counseled the people not to buy the indulgences, but to look in faith to a crucified Redeemer. He related his own painful experience in vainly seeking by humiliation and penance to secure salvation, and assured his hearers that it was by looking away from himself and believing in Christ that he found peace and joy.                                                                              105   {4SP 104.2}
[4SP 105.1]          As Tetzel continued his traffic and his impious pretensions, Luther determined upon a more effectual protest against these crying abuses. The festival of All-Saints was an important day for Wittemberg. The costly relics of the church were then displayed, and remission of sin was granted to all who visited the church and made confession. Accordingly on this day the people in great numbers resorted thither. On the day preceding the festival, Luther went boldly to the church, to which crowds of worshipers were already repairing, and affixed to the door ninety-five propositions against the doctrine of indulgences. These theses he declared himself ready to defend against all opposers.  {4SP 105.1}
[4SP 105.2]          His 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. By these theses 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 is the most valuable treasure of the church, and that the grace of God, therein revealed, is freely bestowed upon all who seek it by repentance and faith.  {4SP 105.2}
[4SP 105.3]          Luther's theses challenged discussion; but no one dared accept the challenge. The questions which he proposed had in a few days spread through all Germany, and in a few weeks they had sounded                                                                              106  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.  {4SP 105.3}
[4SP 106.1]         But the sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were swept away. Crafty ecclesiastics, interrupted in their work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold their pretensions. The Reformer had 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 responded, "that one can seldom advance a new idea without having some appearance of pride, and without being accused of exciting 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."  {4SP 106.1}
[4SP 106.2]          Again he declared: "What I am doing will not be effected by the prudence of man, but by the counsel of God. If the work be of God, who shall stop it?                                                                              107  If it be not, who shall forward it? Not my will, not theirs, not ours, but thy will, holy Father who art in Heaven!"  {4SP 106.2}
[4SP 107.1]          Though Luther had been moved by the Spirit of God to begin his work, 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 had seen a brighter day dawning for the church. But encouragement had changed to reproach and condemnation. Many dignitaries, both of Church and State, were convicted of the truthfulness of his 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 thousands of streams now flowing into her treasury, and thus greatly to 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.                                                                              108   {4SP 107.1}
[4SP 108.1]          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 set himself against the authority of the church. "Who was I," he writes, "to oppose the majesty of the pope, before whom the kings of the earth and the whole world trembled?" "No one can know what I suffered in those first two years, and into what dejection and even despair I was sunk." But he was not left to become utterly disheartened. When human support failed, he looked to God alone, and learned that he could lean in perfect safety upon that all-powerful arm.  {4SP 108.1}
[4SP 108.2]          To a friend of the Reformation Luther wrote: "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." 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 evil, there is need of something more than intellect and human wisdom.  {4SP 108.2}
[4SP 108.3]          When enemies appealed to custom and tradition,                                                                              109  or to the assertions and authority of the pope, 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. "He is a heretic," cried the 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.  {4SP 108.3}
[4SP 109.1]          Luther's teachings attracted the attention of thoughtful minds throughout all Germany. From his sermons and writings issued beams of light which 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 rites and human mediators, were now turning, in penitence and faith, to Christ and him crucified.                                                                              110   {4SP 109.1}
[4SP 110.1]          This wide-spread interest aroused still further the fears of the papal authorities. Luther received a summons to appear at Rome to answer to the charge of heresy. The command filled his friends with terror. They knew full well the danger that threatened him in that corrupt city, already drunk with the blood of the martyrs of Jesus. They protested against his going to Rome, and requested that he receive his examination in Germany.  {4SP 110.1}
[4SP 110.2]          This arrangement was finally effected, and the pope's legate was appointed to hear the case. In the instructions communicated by the pontiff to this official, it was stated that Luther had already been declared a heretic. The legate was therefore charged to prosecute and reduce him to submission without delay. If he should remain steadfast, and the legate should fail to gain possession of his person, he was empowered to proscribe him in all places in Germany, to put away, curse, and excommunicate all who were attached to him. And further, the pope called 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 should neglect to seize Luther and his adherents, and deliver them up to suffer the vengeance of Rome.  {4SP 110.2}
[4SP 110.3]          Here is displayed the true spirit of popery. Not a trace of Christian principle, or even of common justice, is to be seen in the whole document. Luther was at a great distance from Rome; he had had no opportunity to explain or defend his position; yet before his case had been investigated, he was summarily pronounced a heretic, and in the same day, exhorted, accused, judged, and condemned; and all this by the                                                                              111  self-styled holy father, the only supreme, infallible authority in Church or State!  {4SP 110.3}
[4SP 111.1]          Augsburg had been fixed upon as the place of trial, and the Reformer set out on foot to perform the journey thither. 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. They even entreated him to leave Wittemberg for a time, and find safety with those who would gladly protect him. But he 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 threatenings, the more they multiply my joy. . . . 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."  {4SP 111.1}
[4SP 111.2]          The tidings of Luther's arrival at Augsburg gave great satisfaction to the papal legate. The troublesome heretic who was exciting the attention of the whole world seemed now in the power of Rome, and the legate determined that he should not leave the city as he had entered. The Reformer had failed to provide himself with a safe-conduct. His friends urged him not to appear before the legate without one, and they themselves undertook to procure it from the emperor. The legate intended to                                                                              112  force Luther, if possible, to retract, or, failing in this, to cause him to be conveyed to Rome, to share the fate of Huss and Jerome. Therefore through his agents he endeavored to induce Luther to appear without a safe-conduct, trusting himself to his mercy. This the Reformer firmly declined to do. Not until he had received the document pledging him the emperor's protection, did he appear in the presence of the papal ambassador.  {4SP 111.2}
[4SP 112.1]          As a matter of policy, the Romanists had decided to attempt to win Luther by an appearance of gentleness. The legate, in his interviews with him, professed great friendliness; but he demanded that Luther submit implicitly to the authority of the church, and yield every point without argument or question. He had not rightly estimated the character of the man with whom he had to deal. Luther, in reply, expressed 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. But at the same time he protested against the cardinal's course in requiring him to retract without having proved him in error.  {4SP 112.1}
[4SP 112.2]          The only response was, "Recant, recant." The Reformer showed that his position was sustained by the Scriptures, and firmly declared that he could not renounce the truth.  {4SP 112.2}
[4SP 112.3]          When the 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                                                                              113  and all your partisans, and all who shall at any time countenance you, and will cast them out of the church." And he finally declared, in a haughty and angry tone, "Retract, or return no more."  {4SP 112.3}
[4SP 113.1]          The Reformer retired with his friends, leaving the cardinal and his supporters to look at one another in utter confusion at the unexpected result of the conference.  {4SP 113.1}
[4SP 113.2]          Luther's efforts on this occasion were not without good results. The large assembly present 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 positions. How marked the contrast! The Reformer, simple, humble, 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 Scriptures yet vehemently crying, "Retract, or be sent to Rome for punishment."  {4SP 113.2}
[4SP 113.3]          Notwithstanding Luther had secured a safe-conduct, the Romanists were plotting to seize and imprison him. His friends urged that as it was useless for him to prolong his stay, he should return to Wittemberg without delay, and that the utmost caution should be observed in order to conceal his intentions. He accordingly left Augsburg before daybreak, on horseback, 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                                                                              114  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. Once beyond the limits, he soon left the city far behind. 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.  {4SP 113.3}
[4SP 114.1]          At the news of Luther's departure, the 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 his hope was disappointed. He gave expression to his wrath in a letter to Frederick, the elector of Saxony, bitterly denouncing Luther, and demanding that Frederick send the Reformer to Rome or banish him from Saxony.  {4SP 114.1}
[4SP 114.2]          In defense, Luther urged that the legate or the pope show him his errors from the Scriptures, and pledged himself in the most solemn manner to renounce his doctrines if they could be shown to contradict the word of God. And he expressed his gratitude to God that he had been counted worthy to suffer in so holy a cause. These words made a deep impression upon the elector, and he resolved to stand as Luther's protector. He refused to send him to Rome, or to expel him from his territories.  {4SP 114.2}
[4SP 114.3]          The elector saw that there was a general breaking down of the moral restraints of society. A great work of reform was needed. The complicated and expensive arrangements to restrain and punish crime would be unnecessary if men but acknowledged and obeyed the requirements of God and the dictates of                                                                              115  an enlightened conscience. 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.  {4SP 114.3}
[4SP 115.1]          He saw also that as a professor in the university, Luther was eminently successful. From all parts of Germany, students crowded to Wittemberg to listen to his teachings. Young men, coming in sight of the city for the first time, would raise their hands toward heaven, and thank God that he had caused the light of his truth to shine forth from that place as in former ages from Jerusalem.  {4SP 115.1}
[4SP 115.2]          Luther was as yet but partially converted from the errors of Romanism. But as he compared the holy oracles with the papal decrees and constitutions, he was filled with wonder. "I am reading," he wrote, "the decretals of the popes, and . . . I know not whether the pope is antichrist 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.  {4SP 115.2}
[4SP 115.3]          The Reformer's writings and his doctrine were extending to every nation in Christendom. The work spread to Switzerland and Holland. Copies of his writings found their way to France and Spain. In England his teachings were received as the word of life. To Belgium and Italy also the truth had extended. Thousands were awakening from their deathlike stupor to the joy and hope of a life of faith.  {4SP 115.3}
[4SP 115.4]          Rome became more and more exasperated by the attacks of Luther, and it was secretly declared                                                                              116  by some of his fanatical opponents, that he who should take his life would be without sin. One day a stranger, with a pistol concealed under his cloak, approached the Reformer, and inquired why he went thus alone. "I am in the hands of God," answered Luther. "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 Heaven.  {4SP 115.4}
[4SP 116.1]          Rome was bent upon the destruction of Luther; but God was his defense. His doctrines were heard everywhere,--in convents, in cottages, in the castles of the nobles, in the universities, in the palaces of kings; and noble men were rising on every hand to sustain his efforts.  {4SP 116.1}
[4SP 116.2]          In an appeal to the emperor and nobility of Germany in behalf of the Reformation of Christianity, Luther wrote concerning 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 of being, said, 'My kingdom is not of this world.' Can the dominions of a vicar extend beyond those of his superior?"  {4SP 116.2}
[4SP 116.3]          He wrote 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 youth. I advise no 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."                                                                              117   {4SP 116.3}
[4SP 117.1]          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, urged the pope to take decisive measures against him. It was decreed that his doctrines should be condemned immediately. Sixty days were granted the Reformer and his adherents, after which, if they did not recant, they were all to be excommunicated.  {4SP 117.1}
[4SP 117.2]          That 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, and I care not to know." "Wherever the blow may reach me, I fear not. Not so much as a leaf falls without the will of our Father; how much rather will he care for us! It is a little matter to die for the Word, since his Word, that was made flesh for us, 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."  {4SP 117.2}
[4SP 117.3]          When the papal bull reached Luther, he said: "I despise it, and resist it, as impious and false. It is Christ himself who is condemned therein." "I glory in the prospect of suffering for the best of causes. Already I feel greater liberty; for I know now that the pope is antichrist, and that his throne is that of Satan himself."                                                                              118   {4SP 117.3}
[4SP 118.1]          Yet the word of the pontiff of Rome still had power. Prison, torture, and sword were weapons potent to enforce submission. Everything seemed to indicate that the Reformer's work was about to close. The weak and superstitious trembled before the decree of the pope, and while there was general sympathy for Luther, many felt that life was too dear to be risked in the cause of reform.  {4SP 118.1}
[4SP 118.2]          But Luther proceeded 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. Soon after, a new bull appeared, and the excommunication which had before been threatened, was finally pronounced against the Reformer and all who should receive his doctrines.  {4SP 118.2}
[4SP 118.3]          Opposition is the lot of all whom God employs to present truths specially applicable to their time. There was a present truth,--a truth at that time of special importance,--in the days of Luther; there is a present truth for the church today. But truth is no more desired by the majority today than it was by the papists who opposed Luther. There is the same disposition to accept the theories and traditions of men for the word of God as in former ages. Those who present truth for this time should not expect to be received with greater favor than were earlier reformers. The great controversy between truth and error, between Christ and Satan, is to increase in intensity to the close of this world's history.  {4SP 118.3}
[4SP 119.1]      Chapter VII. - Luther Before the Diet.         A new emperor, Charles the Fifth, had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations, and induce the monarch to employ his power against the Reformation. On the other hand, the Elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment.  The papists would be satisfied with nothing short of an imperial edict sentencing Luther to death. The elector had declared firmly that neither his imperial majesty nor any one else had yet made it appear to him that the Reformer's writings had been refuted; therefore he requested that Doctor Luther be furnished with a safe-conduct, so that he might answer for himself before a tribunal of learned, pious, and impartial judges.  {4SP 119.1}
[4SP 119.2]          The attention of all parties was now directed to the assembly of the German States which convened at Worms soon after the accession of Charles to the empire. There were important political questions and interests to be considered by this national council;                                                                              120  but these appeared of little moment when contrasted with the cause of the monk of Wittemberg.  {4SP 119.2}
[4SP 120.1]          Charles had previously directed the elector to bring Luther with him to the Diet, assuring him that the Reformer should be protected from all violence, and should be allowed a free conference with one competent to discuss the disputed points. Luther was anxious to appear before the emperor. His health was at this time much impaired; yet he wrote to the elector: "If I cannot perform the journey to Worms in good health, I will be carried there, sick as I am. For, since the emperor has summoned me, I cannot doubt that it is the call of God himself. 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 place the matter in the Lord's hands. 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 of little consequence. Let us only take care that the gospel be not exposed to the scorn 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?" "Expect anything from me but flight or recantation. Fly I cannot; still less can I recant."  {4SP 120.1}
[4SP 120.2]          As the news was circulated at Worms that Luther was to appear before the Diet, a general excitement was created. Aleander, the papal legate to whom his case had been specially intrusted, was alarmed and enraged. He saw that the result would be disastrous to the papal cause. To institute inquiry into                                                                              121  a case in which the pope had already pronounced sentence of condemnation, would be to cast contempt upon the authority of the sovereign pontiff. Furthermore, he was apprehensive that the eloquent and powerful arguments of this man might turn 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 remain at Wittemberg.  {4SP 120.2}
[4SP 121.1]          Not content with this victory, Aleander 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 princes, prelates, and other members of the assembly, accusing the Reformer of sedition, rebellion, impiety, and blasphemy. But the vehemence and passion manifested by the legate plainly revealed that he was actuated by hatred and revenge rather than by zeal for religion. It was the prevailing sentiment of the assembly that Luther was innocent.  {4SP 121.1}
[4SP 121.2]          With redoubled zeal, Aleander 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. Rome had few advocates better fitted, by nature and education, to defend her cause. The friends of the Reformer looked forward with some anxiety to the result of Aleander's speech.  {4SP 121.2}
[4SP 121.3]          There was no little excitement when the legate,                                                                              122  with great dignity and pomp, appeared before the national assembly. Many called to mind the scene of our Saviour's trial, when Annas and Caiaphas, before the judgment-seat of Pilate, demanded the death of him "that perverted the people."  {4SP 121.3}
[4SP 122.1]          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 is enough in the errors of Luther." he declared, "to warrant the burning of a hundred thousand heretics."  {4SP 122.1}
[4SP 122.2]          In conclusion, he endeavored to cast contempt upon the adherents of the reformed faith: "What are all these Lutherans?--A motley rabble of insolent grammarians, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles, with the common people whom they have misled and perverted. How greatly superior is the Catholic party in numbers, intelligence, and power! A unanimous decree from this illustrious assembly will open the eyes of the simple, show the unwary their danger, determine the wavering, and strengthen the weak-hearted."  {4SP 122.2}
[4SP 122.3]          With such weapons have the advocates of truth in every age been attacked. The same arguments are still urged against all who dare to present, in opposition to established errors, the plain and direct teachings of God's word. "Who are these preachers of new doctrines?" exclaim those who desire a popular religion. "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                                                                              123  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.  {4SP 122.3}
[4SP 123.1]          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 to others the light which God had permitted to shine upon him; yet he did not receive all the light which was to be given to the world. From that time to this, new light has been continually shining upon the Scriptures, and new truths have been constantly unfolding.  {4SP 123.1}
[4SP 123.2]          The legate's address made a deep impression upon the Diet. 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 a general impulse to root out the Lutheran heresy from the empire. Rome had enjoyed the most favorable opportunity to defend her cause. The greatest of her orators had spoken. All that she could say in her own vindication had been said. But the apparent victory was the signal of defeat. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. Never from that day would Rome stand as secure as she had stood.  {4SP 123.2}
[4SP 123.3]          The majority of the assembly were ready to sacrifice Luther to the demands of the pope; but many                                                                              124  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 Rome's corruption and greed of gain. The legate had presented the papal rule in the most favorable light. 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 princely assembly, and specified with terrible exactness the deceptions and abominations of popery, and their dire results. In closing he said:--  {4SP 123.3}
[4SP 124.1]          "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 teach the truth, utter nothing but falsehoods, and are not only tolerated but rewarded; because the greater their lies, the greater are their gains. This is the foul source from which so many corrupt streams flow out on every side. Profligacy and avarice go hand in hand. Alas! it is the scandal caused by the clergy that plunges so many poor souls into everlasting perdition. A thorough reform must be effected."  {4SP 124.1}
[4SP 124.2]          A more able and forcible denunciation of the papal abuses could not have been made by Luther himself; and the fact that the speaker was a determined enemy of the Reformer, gave greater influence to his words.  {4SP 124.2}
[4SP 124.3]          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                                                                              125  of truth. 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 the voice of One greater than Luther had been heard in that assembly.  {4SP 124.3}
[4SP 125.1]          The council now demanded the Reformer's appearance before them. Notwithstanding the entreaties, protests, and threats of Aleander, the emperor at last consented, and Luther was summoned to appear before the Diet. With the summons was issued a safe-conduct, insuring his return to a place of security. These were borne to Wittemberg by a herald, who was commissioned to conduct him to Worms.  {4SP 125.1}
[4SP 125.2]          The friends of Luther were terrified and distressed. Knowing the prejudice and enmity against him, they feared that even his safe-conduct would not be respected, and they entreated him not to imperil his life. He replied: "The papists have little desire to see me at Worms, but they long for my condemnation and death. It matters not. Pray not for me, but for the word of God. . . . Christ will give me his Spirit to overcome these ministers of Satan. I despise them while I live; I will triumph over them by my death. They are busy at Worms about compelling 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."  {4SP 125.2}
[4SP 125.3]          Luther was not to make his perilous journey alone. Besides the imperial messenger, three of his firmest friends determined to accompany him. A multitude of students and citizens, to whom the gospel was                                                                              126  precious, bade him farewell with weeping, as he departed. Thus the Reformer and his companions set out from Wittemberg.  {4SP 125.3}
[4SP 126.1]          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, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who had suffered martyrdom for the truth's sake. The next day they learned that Luther's writings had been condemned at Worms. 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 the Reformer if he still wished to go forward. He answered, "I will go on, though I should be put under interdict in every town."  {4SP 126.1}
[4SP 126.2]          At Erfurth, Luther was received with honor. Surrounded by admiring crowds, he entered the city where, in his earlier years, he had often begged a morsel of bread. 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 to his words as if spell-bound. The bread of life was broken to those starving souls. Christ was lifted up before them as above popes, legates, emperors, and kings. Luther made no reference to his own perilous position. He did not seek to make himself the object of thought or sympathy. In the contemplation of Christ, he had lost sight of self. He hid behind the Man of Calvary, seeking only to present Jesus as the sinner's Redeemer.                                                                              127   {4SP 126.2}
[4SP 127.1]          As the Reformer proceeded on his journey, he was everywhere regarded with great interest. An eager multitude thronged about him; and friendly voices warned him of the purpose of the Romanists. "You will be burned alive," said they, "and your body reduced to ashes, as was that of John Huss." Luther answered, "Though they should kindle a fire all the way from Worms to Wittemberg, whose flames should 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 this behemoth, and break his teeth, confessing the Lord Jesus Christ."  {4SP 127.1}
[4SP 127.2]          The news of his approach to Worms created great commotion. His friends trembled for his safety; his enemies feared for the success of their cause. Strenuous efforts were made to dissuade him from entering the city. The papists urged him to repair to the castle of a friendly knight, where, they declared, all difficulties could be amicably adjusted. The advocates of truth endeavored to excite his fears by describing the dangers that threatened him. All their efforts failed. Luther, still unshaken, declared, "Though there should be as many devils at Worms as there are tiles on its roofs, I would enter."  {4SP 127.2}
[4SP 127.3]          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. The excitement was intense, and from the midst of the throng a shrill and plaintive voice chanted a funeral dirge, as a warning to Luther of the fate that awaited him. "God will be my defense," said he, as he alighted from his carriage.  {4SP 127.3}
[4SP 127.4]          The emperor immediately convoked his council to                                                                              128  consider what course should be pursued toward Luther. One of the bishops, a rigid papist, declared: "We have long consulted on this matter. Let your majesty get rid of this man at once. Did not Sigismund bring John Huss to the stake? We are under no obligation either to give or to observe the safe-conduct of a heretic." "Not so," said the emperor; "we must keep our promise." It was therefore decided that the Reformer should be heard.  {4SP 127.4}
[4SP 128.1]          All the city were eager to see this remarkable man, and he had enjoyed but a few hours' rest when noblemen, knights, priests, and citizens gathered about him. Even his enemies marked 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."  {4SP 128.1}
[4SP 128.2]          On the following day, Luther was summoned to attend the Diet. An imperial officer was appointed to conduct him to the hall of audience; yet it was with difficulty that he reached the place. Every avenue was crowded with spectators, eager to look upon the monk who had dared resist the authority of the pope.  {4SP 128.2}
[4SP 128.3]          As he was about to enter the presence of his judges, an old general, the hero of many battles, said to him kindly, "Poor monk! poor monk! thou art now going to make a nobler stand than I, or any other captains, have ever made in our most bloody battles. But if thy cause is just, and thou art sure of it, go forward in God's name, and fear nothing! He will not forsake thee."                                                                              129   {4SP 128.3}
[4SP 129.1]          At length Luther stood before the council. The emperor occupied the throne. He was surrounded by the most illustrious personages in the empire. Never had any man appeared in the presence of a more imposing assembly than that before which Martin Luther was to answer for his faith.  {4SP 129.1}
[4SP 129.2]          The very fact of that appearance was a signal victory for the truth. That a man whom the pope had condemned should be judged by another tribunal, was virtually a denial of the pontiff'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. Rome had commanded him to be silent; but he was about to speak in the presence of thousands from all parts of Christendom.  {4SP 129.2}
[4SP 129.3]          In the presence of that powerful and titled assembly, the lowly-born Reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered, "Fear not them which kill the body, but are not able to kill the soul." Another said, "When ye shall be brought before governors and kings for my sake, it shall be given you, by the Spirit of your Father, what ye shall say." Thus the words of Christ were brought by the world's great men to strengthen his servant in the hour of trial.  {4SP 129.3}
[4SP 129.4]          Luther was conducted to a position directly in front of the emperor's throne. A deep silence fell upon the crowded assembly. Then an imperial officer arose, and, pointing to a collection of Luther's writings, demanded that the Reformer answer two questions,--whether he acknowledged them as his, and                                                                              130  whether he proposed to retract the opinions which he had therein advanced. Luther replied that as to the first question, he acknowledged the books to be his. "As to the second," he said, "seeing it is a question which concerns faith, the salvation of souls, and the word of God, which is the greatest and most precious treasure either in Heaven or earth, it would be rash and perilous for me to reply without reflection. I might affirm less than the circumstances demand, or more than truth requires; in either case I should fall under the sentence of Christ: 'Whosoever shall deny me before men, him will I also deny before the Father which is in Heaven.' For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the word of God."  {4SP 129.4}
[4SP 130.1]          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, that surprised and disappointed his adversaries, and rebuked their insolence and pride.  {4SP 130.1}
[4SP 130.2]          The next day he was to appear to render his second answer. For a time 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. Clouds gathered about him, and seemed to separate him from God. He longed for the assurance that the Lord of hosts would be with him. In                                                                              131  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 understand. 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 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. An all-wise providence had permitted Luther to realize his peril, that he might not trust to his own strength and wisdom, and rush presumptuously into danger. God was preparing his servant for the great work before him.  {4SP 130.2}
[4SP 131.1]          As the time for his appearance drew near, Luther 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.  {4SP 131.1}
[4SP 131.2]          When he was again ushered into the presence of the Diet, his countenance bore no trace of fear or embarrassment. Calm and peaceful, yet grandly brave and noble, he stood as God's witness among the great ones of the earth. The imperial officer now demanded his decision as to whether he desired to retract his doctrines. 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.                                                                              132   {4SP 131.2}
[4SP 132.1]          He stated that his published works were not all of the same character. In some he had treated of faith and good works, and even his enemies declared them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. The second class consisted of writings exposing the corruptions and abuses of the papacy. To revoke these works would strengthen the tyranny of Rome, and open a wider door to many and great impieties. In the third class of his books he had attacked individuals who had defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. He did not claim to be free from fault; but even these books he could not revoke, for such a course would embolden the enemies of truth, and they would then take occasion to crush God's people with still greater cruelty.  {4SP 132.1}
[4SP 132.2]          "But as I am a mere man, and not God," he continued, "I will defend myself as did Christ, who said, 'If I have spoken evil, bear witness of the evil.' 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. What I have just said, will show that I have 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 trouble and dissension. This is the character, the destiny, of God's word. Said Christ, 'I came not to send peace, but a sword.' God is wonderful and terrible in his                                                                              133  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 desolation. . . . 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.'"  {4SP 132.2}
[4SP 133.1]          Luther had spoken in German; he was now requested to repeat the same words in Latin. Though exhausted by the previous effort, he complied, and again delivered his speech, with the same clearness and energy as at the first. God's 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 clearly to perceive the points presented.  {4SP 133.1}
[4SP 133.2]          Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther's words. As he ceased speaking, the spokesman of the Diet said angrily, "You have not answered the question. A clear and express reply is demanded. Will you or will you not retract?"  {4SP 133.2}
[4SP 133.3]          The Reformer answered: "Since your most serene majesty and the princes require a simple answer, I will give it thus: Unless I shall be convinced by proofs from Scripture or by evident reason (for I                                                                              134  believe neither in popes nor in councils, since they have frequently erred and contradicted themselves), I cannot choose but adhere to the word of God, which has possession of my conscience. Nor can I possibly nor will I ever make any recantation, since it is neither safe nor honest to act contrary to conscience. Here I take my stand; I cannot do otherwise. God be my help! Amen."  {4SP 133.3}
[4SP 134.1]          Thus stood this righteous man, upon the sure foundation of the word of God. The light of Heaven 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.  {4SP 134.1}
[4SP 134.2]          The whole assembly were for a time speechless with amazement. The emperor himself and many of the princes were struck with admiration. 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, but by a resort to threats, Rome's unfailing argument. Said the spokesman of the Diet, "If you do not retract, the emperor and the States of the empire will proceed to consider how to deal with an obstinate heretic."  {4SP 134.2}
[4SP 134.3]          Luther's friends, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said calmly, "May God be my helper! for I can retract nothing."  {4SP 134.3}
[4SP 134.4]          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                                                                              135  calm, speaking eye, and the unalterable determination expressed in every word and act, made a deep impression upon the assembly. It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.  {4SP 134.4}
[4SP 135.1]          The papist leaders were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble monk; they longed to make him feel their wrath by torturing his life away. But 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. Christ had spoken through Luther's testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of God had been present in that council, impressing the hearts of the chiefs of the empire. 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. 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.  {4SP 135.1}
[4SP 135.2]          The elector Frederick 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.                                                                              136  He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been 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.  {4SP 135.2}
[4SP 136.1]          As the legate 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.  {4SP 136.1}
[4SP 136.2]          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.  {4SP 136.2}
[4SP 136.3]          "I am firmly resolved to tread in the footsteps of my ancestors," wrote the monarch. He had decided that he would not step out of the path of the custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance                                                                              137  of what his fathers had received, or to perform any duty that they had not performed.  {4SP 136.3}
[4SP 137.1]          He seemed to feel that a change of religious views would be inconsistent with the dignity of a 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. 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 accountable also for the additional light which is now shining upon us from the word of God.  {4SP 137.1}
[4SP 137.2]          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." ［John 15:22］ 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. As Pilate, centuries before, permitted pride and 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                                                                              138  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, decided to reject the light of truth.  {4SP 137.2}
[4SP 138.1]         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 received those of John Huss a century ago." 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. Hundreds of 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 the 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.  {4SP 138.1}
[4SP 138.2]          Frederick of Saxony maintained a studied reserve, carefully concealing his real feelings toward the Reformer, 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                                                                              139  sympathy. Princes, knights, gentlemen, ecclesiastics, and common people surrounded Luther's lodgings, entering and gazing upon him as though he were more than human. Even those who believed him to be in error could not but admire that nobility of soul which led him to imperil his life rather than violate his conscience.  {4SP 138.2}
[4SP 139.1]          Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils, he would soon be banished from the empire, and then would have no defense. To this appeal Luther answered: "It is impossible to preach the gospel of Christ without offense. Why, then, should the fear of danger separate me from the Lord and that divine word which alone is truth? No; I would rather give up my body, my blood, and my life."  {4SP 139.1}
[4SP 139.2]          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, that the emperor, the princes, and even the humblest Christian, should examine and judge my writings; but on one condition, 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 subject of its authority."  {4SP 139.2}
[4SP 139.3]          To another appeal he said, "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!" He stated his willingness to submit to the decision of a general council, but only on condition                                                                              140  that the council be required to decide according to the Scriptures. Both friends and foes were at last convinced that further effort for reconciliation would be useless.  {4SP 139.3}
[4SP 140.1]          Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era. The influence of this one man, who 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 in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pass through a similar experience. The power and majesty of God stood forth above the counsel of men, above the mighty power of Satan.  {4SP 140.1}
[4SP 140.2]          Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, 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." On this journey the Reformer received 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.  {4SP 140.2}
[4SP 140.3]          He had not been long absent from Worms, when the papists prevailed upon the emperor to issue an edict against him. In this decree Luther was denounced as "Satan himself under the semblance of                                                                              141  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 to be destroyed, and finally, all who should dare to act contrary to this decree were included in its condemnation. The emperor had spoken, and the Diet had given its sanction to the decree. The Romanists were jubilant. Now they considered the fate of the Reformation sealed.  {4SP 140.3}
[4SP 141.1]          God had provided a way of escape for his servant in this hour of peril. A vigilant eye had followed Luther's movements, and 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. God gave wisdom to Frederick of Saxony to devise a plan for the Reformer's preservation. With the co-operation of true friends, the elector's purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey, he was seized, separated from his attendants, and hurriedly conveyed through the forests to the castle of Wartburg, an isolated mountain fortress. 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 satisfied                                                                              142  himself that the Reformer was safe, and with this knowledge he was content.  {4SP 141.1}
[4SP 142.1]          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, the Reformer was filling his lamp from the store-house of truth, to shine forth in due time with brighter radiance.  {4SP 142.1}
[4SP 142.2]          In the friendly security of the Wartburg, Luther for a time rejoiced in his release from the heat and turmoil of battle. But he 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 those solitary days, the condition of the church rose up before him, and he cried in despair, "Alas! there is no one in this latter day of His anger to stand like a wall before the Lord, and save Israel!" Again, his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the contest. 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. His pen was never idle. 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. He also performed a most important service for his countrymen by translating the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel, and rebuke the sins and errors of the times.                                                                              143   {4SP 142.2}
[4SP 143.1]          But it was not merely to preserve Luther from the wrath of his enemies, nor even to afford him a season of quiet for these important labors, that God had withdrawn his servant from the stage of public life. There were results more precious than these to be secured. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports, and shut out from human praise. He was thus saved from the pride and self-confidence that are so often caused by success. By suffering and humiliation he was prepared again to walk safely upon the dizzy heights to which he had been so suddenly exalted.  {4SP 143.1}
[4SP 143.2]          As men rejoice in the freedom which the truth brings them, they are inclined to extol those whom God has employed to break the chains of error and superstition. Satan seeks to divert men's thoughts and affections from God, and fix them upon human agencies; to honor the mere instrument, and to ignore the Hand that directs all the events of providence. Too often, religious leaders who are thus praised and reverenced lose sight of their dependence upon God, and are led to trust in themselves. As a result, they seek to control the minds and consciences of the people, who are disposed to look to them for guidance instead of looking to the word of God. The work of reform is often retarded because of this spirit indulged by its supporters. From this danger, God would guard the cause of the Reformation. He desired that work to receive, not the impress of man, but of God. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.  {4SP 143.2}
[4SP 144.1]       Chapter VIII. - Progress of the Reformation.         Luther's mysterious disappearance excited consternation throughout all Germany. 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, and 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. Many bound themselves by a solemn oath to avenge his death.  {4SP 144.1}
[4SP 144.2]          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 one, "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." 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.                                                                              145   {4SP 144.2}
[4SP 145.1]          The tidings that he was safe, though a prisoner, calmed the fears of the people, while it still further aroused their enthusiasm in his favor. His writings were read with greater eagerness than ever before. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of God. The Reformation was constantly gaining in strength. The seed which Luther had sown sprung up everywhere. His 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.  {4SP 145.1}
[4SP 145.2]          But Satan was not idle. 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.  {4SP 145.2}
[4SP 145.3]          A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven, and 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. They rejected the fundamental principle of the Reformation,--the word of God as the all-sufficient rule of faith and practice; and for that unerring guide they substituted the changeable, uncertain standard of their own feelings                                                                              146  and impressions. 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.  {4SP 145.3}
[4SP 146.1]          One of these prophets claimed to have been instructed by the angel Gabriel. A student who united with him abandoned his studies, declaring that he had received from God himself the ability to explain the Scriptures. Others who were naturally inclined to fanaticism united with them. 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 misled by the pretensions of the new prophets.  {4SP 146.1}
[4SP 146.2]          The leaders of the movement repaired to Wittemberg, and urged their claims upon Melancthon and his co-laborers. 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 Doctor Luther as to the truth of what we say."  {4SP 146.2}
[4SP 146.3]          The Reformers 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?" "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."  {4SP 146.3}
[4SP 146.4]          The fruit of the new teaching soon became apparent. The minds of the people were diverted from                                                                              147  the word of God, or decidedly prejudiced against it. The schools were thrown into confusion. Students, spurning all restraint, abandoned their studies. 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. The Romanists now regained their confidence, and exclaimed exultingly, "One more effort, and all will be ours."  {4SP 146.4}
[4SP 147.1]          Luther at the Wartburg, hearing of what had occurred, said with deep concern, "I always expected that Satan would send us this plague." He perceived the true character of those pretended prophets, and saw the danger that threatened the cause of truth. The opposition of the pope and the emperor had not caused him so great perplexity and distress as he now experienced. From the professed friends of the Reformation had risen its worst enemies. The very truths which had brought peace to his troubled heart had been made the cause of dissension in the church.  {4SP 147.1}
[4SP 147.2]          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."  {4SP 147.2}
[4SP 147.3]          And now a whole city, and that city Wittemberg                                                                              148  itself, was fast sinking into confusion. The doctrines taught by Luther had not caused this evil; but throughout Germany his enemies were charging it upon him. In bitterness of soul he sometimes asked, "Can such be the end of this great work of the Reformation?" Again, as he wrestled with God in prayer, peace flowed into his heart. "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 return to Wittemberg.  {4SP 147.3}
[4SP 148.1]          Without delay he set out on his perilous journey. He was under the ban of the empire. Enemies were at liberty to take his life; friends were forbidden to aid or shelter him. The imperial government was adopting the most stringent measures against his adherents. But he saw that the work of the gospel was imperiled, and in the name of the Lord he went forth once more to battle for the truth.  {4SP 148.1}
[4SP 148.2]          With great caution and humility, yet with decision and firmness, he entered upon his work. "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 and unbelieving." "Let there be no compulsion. I have been laboring for liberty of conscience. Liberty is the very essence of faith." Ascending the pulpit, he with great wisdom and gentleness instructed, exhorted, and reproved, and by the power of the gospel brought back the misguided people into the way of truth.  {4SP 148.2}
[4SP 148.3]          Luther had no desire to encounter the fanatics                                                                              149  whose course 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. But as they demanded an interview with him, he consented to meet them; and so successfully did he expose their pretensions, that the impostors at once departed from Wittemberg.  {4SP 148.3}
[4SP 149.1]          The fanaticism was checked for a time; but several 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 feeble, the sick, who know and feel their sins, and who sigh and cry continually to God from the bottom of their hearts to obtain his consolation and support."  {4SP 149.1}
[4SP 149.2]          Thomas Munzer, the most active of the fanatics, was a man of considerable ability, which, rightly directed, would have enabled him to do good; but he had not learned the first principles of true religion. He imagined himself ordained of God to reform the world, forgetting, like many other enthusiasts, that the reform should begin with himself. He was ambitious to obtain position and influence, and unwilling to be second, even to Luther. He charged the                                                                              150  Reformers with establishing, by their adherence to the Bible alone, a species of popery. He considered himself called of God to remedy the 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 see the written word.  {4SP 149.2}
[4SP 150.1]          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. Some even burned their Bibles, exclaiming, "The letter killeth, but the Spirit giveth life." Men naturally love the marvelous, and whatever flatters their pride, and many were ready to accept Munzer's teachings. He soon denounced all order in public worship, and declared that to obey princes was to attempt to serve both God and Belial.  {4SP 150.1}
[4SP 150.2]          The minds of the people, already beginning to throw off the yoke of the papacy, were also becoming impatient under the restraints of civil authority. Munzer's revolutionary teachings, claiming divine sanction, led them to break away from all control, and give the rein to their prejudices and passions. The most terrible scenes of sedition and strife followed, and the fields of Germany were drenched with blood.  {4SP 150.2}
[4SP 150.3]          The agony of soul which Luther had so long before experienced in his cell at Erfurth, now pressed upon him with redoubled power as he saw the results of fanaticism charged upon the Reformation. The papist princes declared, and many believed, that Luther's doctrine had been the cause of the rebellion. Although this charge was without the slightest foundation, it could not but cause the Reformer great                                                                              151  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, 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.  {4SP 150.3}
[4SP 151.1]          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 in opposition to the Reformation were pitied and lauded as the victims of cruelty and oppression. This was the work of Satan, prompted by the same spirit of rebellion which was first manifested in Heaven.  {4SP 151.1}
[4SP 151.2]          Satan is constantly seeking to deceive 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.                                                                              152   {4SP 151.2}
[4SP 152.1]          Counterfeit holiness, spurious sanctification, is still doing its work of deception. Under various forms it exhibits the same spirit as in the days of Luther, diverting minds from the Scriptures, and leading men to follow their own feelings and impressions rather than to yield obedience to the law of God. This is one of Satan's most successful devices to cast reproach upon purity and truth.  {4SP 152.1}
[4SP 152.2]          Fearlessly did Luther defend the gospel from the attacks which came from every quarter. The word of God proved itself a weapon mighty 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.  {4SP 152.2}
[4SP 152.3]          Each of these opposing elements was in its own way setting aside the Holy Scriptures, and exalting human wisdom as the source of religious truth and knowledge. Rationalism idolizes reason, and makes this the criterion for religion. Romanism, claiming for her sovereign pontiff an inspiration descended in unbroken line from the apostles, and unchangeable through all time, gives ample opportunity for every species of extravagance and corruption to be concealed under the sanctity 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 test of all inspiration.  {4SP 152.3}
[4SP 152.4]          Upon his return from the Wartburg, Luther                                                                              153  completed his translation of the New Testament, and the gospel was soon after given to the people of Germany in their own language. 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.  {4SP 152.4}
[4SP 153.1]          The priests 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. The weapons of their carnal reasoning were powerless against the sword of the Spirit. Rome summoned all her authority to prevent the circulation of the Scriptures; but decrees, anathemas, and tortures were alike in vain. The more she condemned and prohibited 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 re-read, and could not be satisfied until they had committed large portions to memory. Seeing the favor with which the New Testament was received, Luther immediately began the translation of the Old, and published it in parts as fast as completed.  {4SP 153.1}
[4SP 153.2]          Luther's writings were welcomed alike in city and in hamlet. At night the teachers of the village schools read them aloud to little groups gathered at the fireside. With every effort, some souls would be convicted of the truth, and, receiving the word with gladness, would in their turn tell the good news to others.  {4SP 153.2}
[4SP 153.3]          The words of inspiration were verified: "The entrance of thy words giveth light; it giveth                                                                              154  understanding unto the simple." ［Psalm 119:130.］ The study of the Scriptures was working a mighty change in the minds and hearts of the people. The papal rule had placed upon its subjects an iron yoke which held them in ignorance and degradation. A superstitious observance of forms had been scrupulously maintained; but in all their service the heart and intellect had had little part. 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 aroused their dormant powers, not only purifying and ennobling the spiritual nature, but imparting new strength and vigor to the intellect.  {4SP 153.3}
[4SP 154.1]         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," said 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 men of little education, 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. Women and children, artisans and soldiers, had a better knowledge of the Scriptures than had learned doctors or surpliced priests.                                                                              155   {4SP 154.1}
[4SP 155.1]          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. But the people had found in the new teachings 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.  {4SP 155.1}
[4SP 155.2]          When persecution was kindled against the teachers of the truth, they gave heed to the words of Christ, "When they persecute you in this city, flee ye into another. ［Matthew 10:23.］ The light penetrated everywhere. The fugitives would find somewhere a hospitable door opened 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 with irresistible power.  {4SP 155.2}
[4SP 155.3]         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. Persecution served only to extend the truth; 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.  {4SP 155.3}
[4SP 156.1]       Chapter IX. - Protest of the Princes.         One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires. The courage, faith, and firmness of these men of God, gained for succeeding ages liberty of thought and of conscience. Their Protest gave to the reformed church the name of Protestant; its principles are the very essence of Protestantism.  {4SP 156.1}
[4SP 156.2]          A dark and threatening day had come for the Reformation. For a season religious toleration had prevailed in the empire; God's providence had held opposing elements in check, that the gospel might obtain a firmer foothold; but Rome had now summoned her forces to crush out the truth. At Spires the papists openly manifested their hostility toward the Reformers and all who favored them. Said Melancthon, "We are the execration and the sweepings of the earth; but Christ will look down on his poor people, and will preserve them." The evangelical princes in attendance at the Diet were forbidden even to have the gospel preached in their dwellings. But the people of Spires thirsted for the word of God, and, notwithstanding the prohibition, thousands flocked to the morning and evening worship still held in the chapel of the Elector of Saxony.                                                                              157   {4SP 156.2}
[4SP 157.1]          This hastened the crisis. An imperial message announced to the Diet that as the resolution granting liberty of conscience had given rise to great disorders, the emperor declared it to be annulled. This arbitrary act excited the indignation and alarm of the evangelical Christians. Said one, "Christ has again fallen into the hands of Caiaphas and Pilate." The Romanists became more violent. A bigoted papist declared, "The Turks are better than the Lutherans; for the Turks observe fast-days, and the Lutherans violate them. If we must choose between the Holy Scriptures of God and the old errors of the church, we should reject the former." Said Melancthon, "Every day, in full assembly, Faber casts some new stone against the Gospellers."  {4SP 157.1}
[4SP 157.2]          Religious toleration had been legally established, and the evangelical States were resolved to oppose the infringement of their rights. Luther, being still under the ban imposed by the edict of Worms, was not permitted to be present at Spires; but his place was supplied by his co-laborers and the princes whom God had raised up to defend his cause in this emergency. The noble Frederick of Saxony, Luther's former protector, had been removed by death; but Duke John his brother, who succeeded to the throne, had joyfully welcomed the Reformation, and while a friend of peace, he displayed great energy and courage in all matters relating to the interests of the faith.  {4SP 157.2}
[4SP 157.3]          The priests demanded that the States which had accepted the Reformation submit implicitly to Romish jurisdiction. The Reformers, on the other hand, claimed the liberty which had previously been                                                                              158  granted. They could not consent that Rome should again bring under her control those nations that had with so great joy received the word of God. The Diet finally decreed, that where the Reformation had not become established, the edict of Worms should be rigorously enforced; and that in the evangelical States, where there would be danger of revolt, no new reform should be introduced, there should be no preaching upon disputed points, the celebration of the mass should not be opposed, and no Roman Catholic should be permitted to embrace Lutheranism.  {4SP 157.3}
[4SP 158.1]          If this decree became a law, the Reformation could neither be extended where as yet it had not reached, nor be established on a firm foundation where it already existed. Liberty of speech would be prohibited. No conversions would be allowed. And to these restrictions and prohibitions the friends of the Reformation were required at once to submit. The hopes of the world seemed about to be extinguished. The re-establishment of the papal hierarchy would inevitably cause a revival of the ancient abuses; and an occasion would readily be found for completing the destruction of a work that had already been shaken by fanaticism and dissension.  {4SP 158.1}
[4SP 158.2]          As the evangelical party met for consultation, one looked to another in blank dismay. From one to another passed the inquiry, "What is to be done?" Mighty issues for the world were at stake. Had these men been controlled by ambition or selfishness, they might have accepted the decree. They themselves were apparently left free to maintain their faith. Ought they not to be satisfied with this? Should                                                                              159  they throw themselves into the conflict to wrestle for liberty of conscience in all the world? Should they expose themselves to the vengeance of Rome?  {4SP 158.2}
[4SP 159.1]          Never were these men placed in a more trying position; but they came forth from the test with principles unsullied. As the mist that had hovered over their minds cleared away, they saw what would be the result of this decree. Should they lend their influence to restore the stake and the torture? Should they oppose the advancement of truth,-- oppose the Spirit of God in its work of calling men to Christ? Could they refuse obedience to the Saviour's command, "Go ye into all the world, and preach the gospel to every creature"? ［Mark 16:15.］ Ought they to consent that those who might desire to renounce error should be denied the privilege? Having entered the kingdom of Heaven themselves, should they bar the way so that others could not enter? Rather would they sacrifice their dominions, their titles, and their own lives.  {4SP 159.1}
[4SP 159.2]         "Let us reject this decree," said the princes. "In matters of conscience the majority has no power." The deputies declared that Germany was indebted to the decree of toleration for the peace which she enjoyed, and that its abolition would fill the empire with troubles and divisions. "The Diet is incompetent," said they, "to do more than preserve religious liberty until a council meets." To protect liberty of conscience is the duty of the State, and this is the limit of its authority in matters of religion. Every secular government that attempts to regulate or enforce religious observances by civil authority is                                                                              160  sacrificing the very principle for which the evangelical Christians so nobly struggled.  {4SP 159.2}
[4SP 160.1]          The papists determined to put down what they termed daring obstinacy. They began by endeavoring to cause divisions among the supporters of the Reformation, and to intimidate all who had not openly declared in its favor. The princes were at last summoned before the Diet. They pleaded for delay, but in vain. Those who still refused to sacrifice liberty of conscience and the right of individual judgment well knew that their position marked them for future criticism, condemnation, and persecution. Said one of the Reformers, "We must either deny the word of God or--be burned."  {4SP 160.1}
[4SP 160.2]          King Ferdinand, the emperor's representative at the Diet, saw that the decree would cause serious divisions unless the princes could be induced to accept and sustain it. He therefore tried the art of persuasion, well knowing that to employ force with such men would only render them more determined. He begged them to accept the decree, assuring them that such an act would be highly gratifying to the emperor. But these faithful men acknowledged an authority above that of earthly rulers, and they answered calmly, "We will obey the emperor in everything that may contribute to maintain peace and the honor of God."  {4SP 160.2}
[4SP 160.3]          In the presence of the Diet, the king at last announced to the elector and his friends that their only remaining course was to submit to the majority. Having thus spoken, he withdrew from the assembly, giving the Reformers no opportunity for deliberation or reply. In vain they sent messengers entreating                                                                              161  him to return. To their remonstrances he answered only, "It is a settled affair; submission is all that remains."  {4SP 160.3}
[4SP 161.1]         The imperial party were convinced that the Christian princes would adhere to the Holy Scriptures as superior to human doctrines and requirements; and they knew that an acceptance of this principle would eventually overthrow the papacy. But they flattered themselves that weakness was on the side of the Reformation, while strength was with the emperor and the pope. Had the Reformers made flesh their arm, they would have been as powerless as the papists supposed. But though weak in numbers, and at variance with Rome, they had their strength. They appealed from the decision of the Diet to the word of God, and from the emperor of Germany to the King of kings and Lord of lords.  {4SP 161.1}
[4SP 161.2]          As Ferdinand had refused to regard their conscientious convictions, the princes decided not to heed his absence, but to bring their Protest before the national council without delay. A solemn declaration was therefore drawn up, and presented to the Diet:--  {4SP 161.2}
[4SP 161.3]          "We protest by these presents, before God, our only Creator, Preserver, Redeemer, and Saviour, and who will one day be our Judge, as well as before all men and all creatures, that we, for us and our people, neither consent nor adhere in any manner whatever to the proposed decree in anything that is contrary to God, to his word, to our right conscience, or to the salvation of our souls. . . . We cannot assert that when Almighty God calls a man to his knowledge, he dare not embrace that divine knowledge. . . . There is no true doctrine but that which                                                                              162  conforms to the word of God. The Lord forbids the teaching of any other faith. The Holy Scriptures, with one text explained by other and plainer texts, are, in all things necessary for the Christian, easy to be understood, and adapted to enlighten. We are therefore resolved by divine grace to maintain the pure preaching of God's only word, as it is contained in the scriptures of the Old and New Testaments, without anything added thereto. This word is the only truth. It is the sure rule of all doctrine and life, and can never fail or deceive us. He who builds on this foundation shall stand against all the powers of hell, whilst all the vanities that are set up against it shall fall before the face of God." "We therefore reject the yoke that is imposed upon us."  {4SP 161.3}
[4SP 162.1]          A deep impression was made upon the Diet. The majority were filled with amazement and alarm at the boldness of the protesters. The future appeared to them stormy and uncertain. Dissension, strife, and bloodshed seemed inevitable. But the Reformers, assured of the justice of their cause, and relying upon the arm of Omnipotence, were full of courage and firmness.  {4SP 162.1}
[4SP 162.2]          The Protest denied the right of civil rulers to legislate in matters between the soul and God, and declared with prophets and apostles, "We ought to obey God rather than men." It rejected also the arbitrary power of the church, and set forth the unerring principle that all human teaching should be in subjection to the oracles of God. The protesters had thrown off the yoke of man's supremacy, and had exalted Christ as supreme in the church, and his word in the pulpit. The power of conscience was                                                                              163  set above the State, and the authority of the Holy Scriptures above the visible church. The crown of Christ was uplifted above the pope's tiara and the emperor's diadem. The protesters had moreover affirmed their right to freely utter their convictions of truth. They would not only believe and obey, but teach what the word of God presents, and they denied the right of priest or magistrate to interfere. The Protest of Spires was a solemn witness against religious intolerance, and an assertion of the right of all men to worship according to the dictates of their own consciences.  {4SP 162.2}
[4SP 163.1]          The declaration had been made. It was written in the memory of thousands, and registered in the books of Heaven, where no effort of man could erase it. All evangelical Germany adopted the Protest as the expression of its faith. Everywhere men beheld in this declaration the promise of a new and better era. Said one of the princes to the Protestants of Spires, "May the Almighty, who has given you grace to confess energetically, freely, and fearlessly, preserve you in that Christian firmness until the day of eternity."  {4SP 163.1}
[4SP 163.2]          Had the Reformation, after attaining a degree of success, consented to temporize to secure favor with the world, it would have been untrue to God and to itself, and would thus have insured its own destruction. The experience of those early reformers contains a lesson for all succeeding ages. Satan's manner of working against God and his word has not changed; he is still as much opposed to the Scriptures being made the guide of life as in the sixteenth century. In our time there is a wide departure from its doctrines and precepts, and there is need of a                                                                              164  return to the great Protestant principle,--the Bible and the Bible only as the rule of faith and duty. Satan is still working through every means which he can control to destroy religious liberty. The anti-christian power which the protesters of Spires repudiated, is now with renewed vigor seeking to reestablish its lost supremacy. The same unswerving adherence to the word of God manifested at that crisis of the Reformation, is the only hope of reform today.  {4SP 163.2}
[4SP 164.1]         There appeared tokens of danger to the Protestants. There were tokens, also, that the divine hand was stretched out to protect the faithful. It was about this time that Melancthon hurried his friend Grynaeus through the streets of Spires to the Rhine, and urged him to cross the river without delay. Grynaeus, in astonishment, desired to know the reason for this sudden flight. Said Melancthon, "An old man of grave and solemn aspect, but who is unknown to me, appeared before me, and said, 'In a minute the officers of justice will be sent by Ferdinand to arrest Grynaeus.'" On the banks of the Rhine, Melancthon waited until the waters of that stream interposed between his beloved friend and those who sought his life. When he saw him on the other side at last, he said, "He is torn from the cruel jaws of those who thirst for innocent blood."  {4SP 164.1}
[4SP 164.2]          Grynaeus had been on intimate terms with a leading papist doctor; but, having been shocked at one of his sermons, he went to him, and entreated that he would no longer war against the truth. The papist concealed his anger, but immediately repaired to the king, and obtained from him authority to arrest the                                                                              165  protester. When Melancthon returned to his house, he was informed that after his departure officers in pursuit of Grynaeus had searched it from top to bottom. He ever believed that the Lord had saved his friend by sending a holy angel to give him warning.  {4SP 164.2}
[4SP 165.1]          The Reformation was to be brought into greater prominence before the mighty ones of the earth. The evangelical princes had been denied a hearing by King Ferdinand; but they were to be granted an opportunity to present their cause in the presence of the emperor and the assembled dignitaries of Church and State. To quiet the dissensions which disturbed the empire, Charles Fifth convoked a Diet at Augsburg, over which he announced his intention to preside in person. Thither the Protestant leaders were summoned.  {4SP 165.1}
[4SP 165.2]          Great dangers threatened the Reformation; but its advocates still trusted their cause with God, and pledged themselves to be firm to the gospel. They determined to prepare a statement of their views in systematic form, with the evidence from the Scriptures, to present before the Diet; and the task was committed to Luther, Melancthon, and their associates. The Confession thus prepared was accepted by the Protestants as an exposition of their faith, and they assembled to affix their names to the important document. It was a solemn and trying time, The Reformers were solicitous that their cause should not be confounded with political questions; they felt that the Reformation should exercise no other influence than that which proceeds from the word of God. As the Christian princes advanced to sign the Confession, Melancthon interposed, saying, "It is for the                                                                              166  theologians and ministers to propose these things, while the authority of the mighty ones of earth is to be reserved for other matters." "God forbid," replied John of Saxony, "that you should exclude me. I am resolved to do my duty without being troubled about my crown. I desire to confess the Lord. My electoral hat and robes are not so precious to me as the cross of Jesus Christ." Having thus spoken, he wrote down his name. Said another of the princes as he took the pen, "If the honor of my Lord Jesus Christ requires it, I am ready to leave my goods and life behind me." "Rather would I renounce my subjects and my States, rather would I quit the country of my fathers, staff in hand," he continued, "than to receive any other doctrine than is contained in this Confession." Such was the faith and daring of those men of God.  {4SP 165.2}
[4SP 166.1]          The appointed time came to appear before the emperor. Charles Fifth, seated upon his throne, surrounded by the electors and the princes, gave audience to the Protestant Reformers. The confession of their faith was read. In that august assembly the truths of the gospel were clearly set forth, and the errors of the papal church were pointed out. Well has that day been pronounced "the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of the world."  {4SP 166.1}
[4SP 166.2]          But a few years had passed since the monk of Wittemberg stood alone at Worms before the national council. Now in his stead were the noblest and most powerful princes of the empire. Luther had been forbidden to appear at Augsburg, but he had been present by his words and prayers. "I am overjoyed,"                                                                              167  he wrote, "that I have lived until this hour, in which Christ has been publicly exalted by such illustrious confessors, and in so glorious an assembly. Herein is fulfilled what the Scripture saith, 'I will declare thy testimony in the presence of kings.'"  {4SP 166.2}
[4SP 167.1]          In the days of Paul, the gospel for which he was imprisoned was thus brought before the princes and nobles of the imperial city. So on this occasion, that which the emperor had forbidden to be preached from the pulpit, was proclaimed in the palace; what many had regarded as unfit even for servants to listen to, was heard with wonder by the masters and lords of the empire. "Kings and great men were the auditory, crowned princes were the preachers, and the sermon was the royal truth of God." "Since the apostolic age," says a writer, "there has never been a greater work, or a more magnificent confession of Jesus Christ."  {4SP 167.1}
[4SP 167.2]          "All that the Lutherans have said is true, and we cannot deny it," declared a papist bishop. "Can you by sound reasons refute the Confession made by the elector and his allies?" asked another, of Doctor Eck. "Not with the writings of the apostles and prophets," was the reply; "but with the Fathers and councils I can." "I understand, then," responded the questioner, "that the Lutherans are entrenched in the Scriptures, and we are only outside." Some of the princes of Germany were won to the reformed faith. The emperor himself declared that the Protestant articles were but the truth. The Confession was translated into many languages, and circulated through all Europe, and it has been accepted by millions in succeeding generations as the expression of their faith.                                                                              168   {4SP 167.2}
[4SP 168.1]          God's faithful builders were not toiling alone. While "principalities and powers and wicked spirits in high places" were leagued against them, the Lord did not forsake his people. 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 opportunity for escape, the prophet prayed, "Lord, I pray thee, open his eyes, that he may see." ［2 Kings 6:17.］ And, lo, the mountain was filled with chariots and horses of fire, the army of Heaven stationed to protect the man of God. Thus did angels guard the workers in the cause of the Reformation. God had commanded his servants to build, and no opposing force could drive them from the walls.  {4SP 168.1}
[4SP 168.2]         From the secret place of prayer came the power that shook the world in the Great Reformation. There, with holy calmness, the servants of the Lord set their feet upon the rock of his promises. During the struggle at Augsburg, Luther did not fail to devote three hours each day to prayer; and these were taken from that portion of the day most favorable to study. In the privacy of his chamber he was heard to pour out his soul before God in words full of adoration, fear, and hope, as if speaking to a friend. "I know that thou art our Father and our God," he said, "and that thou wilt scatter the persecutors of thy children; for thou art thyself endangered with us. All this matter is thine, and it is only by thy constraint that we have put our hands to it. Defend us then, O Father!" To Melancthon, who was crushed                                                                              169  under the burden of anxiety and fear, he wrote: "Grace and peace in Christ! In Christ, I say, and not in the world, Amen! I hate with exceeding hatred those extreme cares which consume you. If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear?" "Christ will not be wanting to the work of justice and truth. He lives, he reigns; what fear, then, can we have?"  {4SP 168.2}
[4SP 169.1]          God did listen to the cries of his servants. He gave to princes and ministers grace and courage to maintain the truth against the rulers of the darkness of this world. Saith the Lord, "Behold, I lay in Zion a chief corner-stone, elect, precious, and he that believeth on him shall not be confounded." ［1 Peter 2:6.］ The Protestant Reformers had built on Christ, and the gates of hell could not prevail against them.  {4SP 169.1}
[4SP 170.1]      Chapter X. - Later Reformers.         While Luther was opening a closed Bible to the people of Germany, Tyndale was impelled by the Spirit of God to do the same for England. He was a diligent student of the Scriptures, and fearlessly preached his convictions of truth, urging that all doctrines be brought to the test of God's word. His zeal could not but excite opposition from the papists. A learned Catholic doctor who engaged in controversy with him exclaimed, "It were better for us to be without God's law than without the pope's." Tyndale replied, "I defy the pope and all his laws; and if God spare my life, ere many years I will cause a boy who driveth the plow to know more of the Scriptures than you do."  {4SP 170.1}
[4SP 170.2]          The purpose which he had begun to cherish, of giving to the people the New-Testament Scriptures in their own language, was now confirmed, and he immediately applied himself to the work. Driven from his home by persecution, he went to London, and there for a time pursued his labors undisturbed. But again the violence of the papists forced him to flee. All England seemed closed against him, and he resolved to seek shelter in Germany. Here he began the printing of the English New Testament.                                                                              171  Twice the work was stopped; but when forbidden to print in one city, he went to another. At last he made his way to Worms, where, a few years before, Luther had defended the gospel before the Diet. In that ancient city were many friends of the Reformation, and Tyndale there prosecuted his work without further hindrance. Three thousand copies of the New Testament were soon finished, and another edition followed in the same year.  {4SP 170.2}
[4SP 171.1]          With great earnestness and perseverance he continued his labors. Notwithstanding the English authorities had guarded their ports with the strictest vigilance, the word of God was in various ways secretly conveyed to London, and thence circulated throughout the country. The papists attempted to suppress the truth, but in vain. The bishop of Durham at one time bought of a bookseller who was a friend of Tyndale, his whole stock of Bibles, for the purpose of destroying them, supposing that this would greatly hinder the work. But, on the contrary, the money thus furnished, purchased material for a new and better edition, which, but for this, could not have been published. When Tyndale was afterward made a prisoner, his liberty was offered him on condition that he would reveal the names of those who had helped him meet the expense of printing his Bibles. He replied that the bishop of Durham had done more than any other person; for by paying a large price for the books left on hand, he had enabled him to go on with good courage.  {4SP 171.1}
[4SP 171.2]          Tyndale was betrayed into the hands of his enemies, and at one time suffered imprisonment for many months. He finally witnessed for his faith by                                                                              172  a martyr's death; but the weapons which he prepared have enabled other soldiers to do battle through all the centuries even to our time.  {4SP 171.2}
[4SP 172.1]          In Scotland the gospel found a champion in the person of John Knox. This true-hearted reformer feared not the face of man. The fires of martyrdom, blazing around him, served only to quicken his zeal to greater intensity. With the tyrant's ax held menacingly over his head, he stood his ground, striking sturdy blows on the right hand and on the left, to demolish idolatry. Thus he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free.  {4SP 172.1}
[4SP 172.2]          In England, Latimer maintained from the pulpit that the Bible ought to be read in the language of the people. "The Author of Holy Scripture," said he, "is God himself, and this Scripture partakes of the might and eternity of its Author. There is neither king nor emperor that is not bound to obey it. Let us beware of those by-paths of human tradition, full of stones, brambles, and uprooted trees. Let us follow the straight road of the word. It does not concern us what the Fathers have done, but rather what they ought to have done."  {4SP 172.2}
[4SP 172.3]          Barnes and Frith, the faithful friends of Tyndale, arose to defend the truth. The Ridleys and Cranmer followed. These leaders in the English Reformation were men of learning, and most of them had been highly esteemed for zeal or piety in the Romish communion. Their opposition to the papacy was the result of their knowledge of the errors of the holy see. Their acquaintance with the mysteries of Babylon, gave greater power to their testimonies against her.                                                                              173   {4SP 172.3}
[4SP 173.1]          "Do you know," said Latimer, "who is the most diligent bishop in England? I see you listening and hearkening that I should name him. I will tell you It is the devil. He is never out of his diocese; you shall never find him idle. Call for him when you will, he is ever at home, he is ever at the plow. You shall never find him remiss, I warrant you. Where the devil is resident, there away with books, and up with candles; away with Bibles, and up with beads; away with the light of the gospel, and up with the light of wax tapers, yea, at noonday; down with Christ's cross, up with the purgatory pick-purse; away with clothing the naked, the poor, the impotent; up with the decking of images and the gay garnishing of stones and stocks; down with God and his most holy word; up with traditions, human councils, and a blinded pope. Oh that our prelates would be as diligent to sow the corn of good doctrine as Satan is to sow cockle and darnel!"  {4SP 173.1}
[4SP 173.2]          The grand principle maintained by Tyndale, Frith, Latimer, and the Ridleys, was the divine authority and sufficiency of the Sacred Scriptures. They rejected the assumed authority of popes, councils, Fathers, and kings to rule the conscience in matters of religious faith. The Bible was their standard, and to this they brought all doctrines and all claims.  {4SP 173.2}
[4SP 173.3]          Faith in God and his word sustained these holy men as they yielded up their lives at the stake. "Be of good comfort," exclaimed Latimer to his fellow-martyr as the flames were about to silence their voices, "we shall this day light such a candle in England as, I trust, by God's grace shall never be put out."                                                                              174   {4SP 173.3}
[4SP 174.1]          The Church of England, following in the steps of Rome, persecuted dissenters from the established faith. In the seventeenth century thousands of godly pastors were expelled from their positions. The people were forbidden, on pain of heavy fines, imprisonment, and banishment, to attend any religious meetings except such as were sanctioned by the church. Those faithful souls who could not refrain from gathering to worship God, were compelled to meet in dark alleys, in obscure garrets, and at some seasons in the woods at midnight. In the sheltering depths of the forest, a temple of God's own building, those scattered and persecuted children of the Lord assembled to pour out their souls in prayer and praise. But despite all their precautions, many suffered for their faith. The jails were crowded. Families were broken up. Many were banished to foreign lands. Yet God was with his people, and persecution could not prevail to silence their testimony. Many were driven across the ocean to America, and here laid the foundations of civil and religious liberty which have been the bulwark and glory of our country.  {4SP 174.1}
[4SP 174.2]          As in apostolic days, the persecution turned out rather to the furtherance of the gospel. In a loathsome dungeon crowded with profligates and felons, John Bunyan breathed the very atmosphere of Heaven, and there he wrote his wonderful allegory of the pilgrim's journey from the land of destruction to the celestial city. For two hundred years that voice from Bedford jail has spoken with thrilling power to the hearts of men. Bunyan's "Pilgrim's Progress" and "Grace Abounding to the Chief Sinners," have guided many feet into the path of life.                                                                              175   {4SP 174.2}
[4SP 175.1]          Baxter, Flavel, Alleine, and other men of talent, education, and deep Christian experience, stood up in valiant defense of "the faith once delivered to the saints." The work accomplished by these men, proscribed and outlawed by the rulers of this world, can never perish. Flavel's "Fountain of Life" and "Method of Grace" have taught thousands how to commit the keeping of their souls to Christ. Baxter's "Reformed Pastor" has proved a blessing to many who desire a revival of the work of God, and his "Saints' Everlasting Rest" has done its work in leading souls to the "rest that remaineth for the people of God."  {4SP 175.1}
[4SP 175.2]          A hundred years later, in a day of great spiritual darkness, Whitefield and the Wesleys appeared as light-bearers for God. Under the rule of the established church, the people of England had lapsed into a state of religious declension hardly to be distinguished from heathenism. Natural religion was the favorite study of the clergy, and included most of their theology. The higher classes sneered at piety, and prided themselves on being above what they called its fanaticism. The lower classes were grossly ignorant, and abandoned to vice, while the church had no courage or faith to any longer support the downfallen cause of truth.  {4SP 175.2}
[4SP 175.3]          Whitefield and the Wesleys were prepared for their work by long and sharp personal convictions of their own lost condition; and that they might be able to endure hardness as good soldiers of Christ, they were subjected to the fiery ordeal of scorn, derision, and persecution, both in the university and as they were entering the ministry. They and a few others                                                                              176  who sympathized with them were contemptuously called Methodists by their ungodly fellow-students,-- a name which is at the present time regarded as honorable by one of the largest denominations in England and America.  {4SP 175.3}
[4SP 176.1]          They were members of the Church of England, and were strongly attached to her forms of worship; but the Lord had presented before them in his word a higher standard. The Holy Spirit urged them to preach Christ and him crucified. The power of the Highest attended their labors. Thousands were convicted and truly converted. It was necessary that these sheep be protected from ravening wolves. Wesley had no thought of forming a new denomination, but he organized them under what was called the Methodist Connection.  {4SP 176.1}
[4SP 176.2]          Mysterious and trying was the opposition which these preachers encountered from the established church; yet God, in his wisdom, had overruled events to cause the reform to begin where it did. Had it come wholly from without, it would not have penetrated where it was so much needed. As the revival preachers were churchmen, and labored within the pale of the church wherever they could find opportunity, the truth had an entrance where the doors would otherwise have remained closed. Some of the clergy were roused from their moral stupor, and became zealous preachers in their own parishes. The churches that had been petrified by formalism were quickened into life.  {4SP 176.2}
[4SP 176.3]          Men of different gifts performed their appointed work. They did not harmonize upon every point of doctrine, but all were moved by the Spirit of God,                                                                              177  and united in the absorbing aim to win souls to Christ. The differences between Whitefield and the Wesleys threatened at one time to create alienation; but as they learned meekness in the school of Christ, mutual forbearance and charity reconciled them. They had no time to dispute, while error and iniquity were teeming everywhere, and sinners were going down to ruin. They labored and prayed together, and their friendship was strengthened as they sowed the gospel seed in the same fields.  {4SP 176.3}
[4SP 177.1]          The servants of God trod a rugged path. Men of influence and learning employed their powers against them. After a time many of the clergy manifested determined hostility, and the doors of the churches were closed against a pure faith and those who proclaimed it. The course of the clergy in denouncing them from the pulpit, aroused the elements of darkness, ignorance, and iniquity. Again and again did John Wesley escape death by a miracle of God's mercy. When the rage of the mob was excited against him, and there seemed no way of escape, an angel in human form came to his side, the mob fell back, and the servant of Christ passed in safety from the place of danger.  {4SP 177.1}
[4SP 177.2]          The Methodists of those early days--people as well as preachers--endured ridicule and persecution, alike from church-members and from the openly irreligious who were inflamed by their misrepresentations. They were arraigned before courts of justice--such only in name, for justice had no place in the courts of that time. Often they suffered violence from their persecutors. Mobs went from house to house, destroying furniture and goods, plundering whatever                                                                              178  they chose, and brutally abusing men, women, and children. In some instances, public notices were posted, calling upon those who desired to assist in breaking the windows and robbing the houses of the Methodists to assemble at a given time and place. These open violations of all law, human and divine, were allowed to pass without a reprimand. A systematic persecution was carried on against a people whose only fault was that of seeking to turn the feet of sinners from the path of destruction to the path of holiness.  {4SP 177.2}
[4SP 178.1]          Said John Wesley, referring to the charges against himself and his associates: "Some allege that the doctrines of these men are false, erroneous, and enthusiastic; that they are new and unheard-of till of late; that they are Quakerism, fanaticism, popery. This whole pretense has been already cut up by the roots, it having been shown at large that every branch of this doctrine is the plain doctrine of Scripture interpreted by our own church. Therefore it cannot be false or erroneous, provided the Scripture be true." "Others allege that their doctrines are too strict; they make the way to Heaven too narrow; and this is in truth the original objection, as it was almost the only one for some time, and is secretly at the bottom of a thousand more which appear in various forms. But do they make the way to Heaven any narrower than our Lord and his apostles made it? Is their doctrine stricter than that of the Bible? Consider only a few plain texts: '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.' ［Luke 10:27.］ 'Every idle                                                                              179  word that men shall speak, they shall give account thereof in the day of Judgment.' ［Matthew 12:36.］ 'Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.' ［1 Corinthians 10:31.］  {4SP 178.1}
[4SP 179.1]         "If their doctrine is stricter than this, they are to blame; but you know in your conscience it is not. And who can be one jot less strict without corrupting the word of God? Can any steward of the mysteries of God be found faithful if he change any part of that sacred deposition?--No; he can abate nothing; he can soften nothing; he is constrained to declare to all men, I may not bring down the Scriptures to your taste. You must come up to it, or perish forever. The popular cry is, The uncharitableness of these men! Uncharitable, are they? In what respect? Do they not feed the hungry and clothe the naked? No; that is not the thing; they are not wanting in this, but they are so uncharitable in judging; they think none can be saved but those who are of their own way."  {4SP 179.1}
[4SP 179.2]          How similar are the arguments urged against those who present the truths of God's word applicable to this time.  {4SP 179.2}
[4SP 179.3]          Among the reformers of the church an honorable place should be given to those who stood in vindication of a truth generally ignored, even by Protestants,-- those who maintained the validity of the fourth commandment, and the obligation of the Bible Sabbath. When the Reformation swept back the darkness that had rested down on all Christendom, Sabbath-keepers were brought to light in many lands. No class of Christians have been treated with                                                                              180  greater injustice by popular historians than have those who honored the Sabbath. They have been stigmatized as semi-Judaizers, or denounced as superstitious and fanatical. The arguments which they presented from the Scriptures in support of their faith were met as such arguments are still met, with the cry, The Fathers, the Fathers! ancient tradition, the authority of the church!  {4SP 179.3}
[4SP 180.1]          Luther and his co-laborers accomplished a noble work for God; but, coming as they did from the Roman Church, having themselves believed and advocated her doctrines, it was not to be expected that they would discern all these errors. It was their work to break the fetters of Rome, and to give the Bible to the world; yet there were important truths which they failed to discover, and grave errors which they did not renounce. Most of them continued to observe the Sunday with other papal festivals. They did not, indeed, regard it as possessing divine authority, but believed that it should be observed as a generally accepted day of worship.  {4SP 180.1}
[4SP 180.2]          There were some among them, however, who honored the Sabbath of the fourth commandment. Such was the belief and practice of Carlstadt, and there were others who united with him. John Frith, who aided Tyndale in the translation of the Scriptures, and who was martyred for his faith, thus states his views respecting the Sabbath: "The Jews have the word of God for their Saturday, since it is the seventh day, and they were commanded to keep the seventh day solemn. And we have not the word of God for us, but rather against us; for we keep not the seventh day, as the Jews do, but the first, which is not commanded by God's law."                                                                              181   {4SP 180.2}
[4SP 181.1]          A hundred years later, John Trask acknowledged the obligation of the true Sabbath, and employed voice and pen in its defense. He was soon called to account by the persecuting power of the Church of England. He declared the sufficiency of the Scriptures as a guide for religious faith, and maintained that civil authorities should not control the conscience in matters which concern salvation. He was brought for trial before the infamous tribunal of the Star Chamber, where a long discussion was held respecting the Sabbath. Trask would not depart from the injunctions and commandments of God to obey the commandments of men. He was therefore condemned, and sentenced to be set upon the pillory, and thence to be publicly whipped to the fleet, there to remain a prisoner. This cruel sentence was executed, and after a time his spirit was broken. He endured his sufferings in the prison for one year, and then recanted. Oh that he had suffered on, and won a martyr's crown!  {4SP 181.1}
[4SP 181.2]          The wife of Trask was also a Sabbath-keeper. She was declared, even by her enemies, to be a woman endowed with many virtues worthy the imitation of all Christians. She was a school-teacher of acknowledged excellence, and was noted for her carefulness in dealing with the poor. "This," said her enemies, "she professed to do out of conscience, as believing she must one day come to be judged for all things done in the flesh. Therefore she resolved to go by the safest rule, rather against than for her private interest." Yet it was declared that she possessed a spirit of strange, unparalleled obstinacy in adhering to her own opinions, which spoiled her. In truth, she                                                                              182  chose to obey the word of God in preference to the traditions of men. At last this noble woman was seized and thrust into prison. The charge brought against her was that she taught only five days in the week, and rested on Saturday, it being known that she did it in obedience to the fourth commandment. She was accused of no crime; the motive of her act was the sole ground of complaint.  {4SP 181.2}
[4SP 182.1]          She was often visited by her persecutors, who employed their most wily arguments to induce her to renounce her faith. In reply, she begged them to show from the Scriptures that she was in error, and urged that if Sunday were really a holy day, the fact must be stated in the word of God. But in vain she asked for Bible testimony. She was exhorted to smother her convictions, and believe what the church declared to be right.  {4SP 182.1}
[4SP 182.2]          She refused to purchase liberty by renouncing the truth. The promises of God sustained her faith: "Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison that ye may be tried." "Be thou faithful unto death, and I will give thee a crown of life." ［Revelation 2:10.］ For nearly sixteen years this feeble woman remained a prisoner, in privation and great suffering. The book of God alone can testify what she endured during those weary years. Faithfully she witnessed for the truth; her patience and fortitude failed not until she was released by death.  {4SP 182.2}
[4SP 182.3]         Her name was cast out as evil on earth, but it is honored in the heavenly records. She was registered among the number who have been hunted, maligned,                                                                              183  cast out, imprisoned, martyred; "of whom the world was not worthy." "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." ［Malachi 3:17.］  {4SP 182.3}
[4SP 183.1]         God has, in his providence, preserved the history of a few of those who suffered for their obedience to the fourth commandment; but there were many, of whom the world knows nothing, who for the same truth endured persecution and martyrdom. Those who oppressed these followers of Christ called themselves Protestants; but they abjured the fundamental principle of Protestantism,--the Bible and the Bible only as the rule of faith and practice. The testimony of the Scriptures they thrust from them with disdain. This spirit still lives, and it will increase more and more as we near the close of time. Those who honor the Bible Sabbath are even now pronounced willful and stubborn by a large share of the Christian world, and the time is not far distant when the spirit of persecution will be manifested against them.  {4SP 183.1}
[4SP 183.2]          In the seventeenth century there were several Sabbatarian churches in England, while there were hundreds of Sabbath-keepers scattered throughout the country. Through their labors this truth was planted in America at an early date. Less than half a century after the landing of the pilgrims at Plymouth, the Sabbath-keepers of London sent one of their number to raise the standard of Sabbath reform in the new world. This missionary held that the ten commandments as they were delivered from Mount Sinai are moral and immutable, and that it                                                                              184  was the antichristian power which thought to change times and laws, that had changed the Sabbath from the seventh to the first day. In Newport, R. I., several church-members embraced these views, yet continued for some years in the church with which they had previously been connected. Finally there arose difficulty between the Sabbatarians and the Sunday observers, and the former were compelled to withdraw from the church, that they might peaceably keep God's holy day. Soon after, they entered into an organization, thus forming the first Sabbath- keeping church in America. These Sabbath-keepers had flattered themselves that they could obey the fourth commandment and yet remain connected with Sunday observers. It was a blessing to them and to after-generations that such a union could not exist; for had it continued, it would eventually have caused the light of God's holy Sabbath to go out in darkness.  {4SP 183.2}
[4SP 184.1]          Some years later, a church was formed in New Jersey. A zealous observer of Sunday, having reproved a person for laboring on that day, was asked for his authority from the Scriptures. On searching for this he found, instead, the divine command for keeping the seventh day, and he began at once to observe it. Through his labors a Sabbatarian church was raised up.  {4SP 184.1}
[4SP 184.2]          From that time the work gradually extended, until thousands began the observance of the Sabbath. Among the Seventh-day Baptists of this country have been men eminent for talent, learning, and piety. They have accomplished a great and good work as they have stood for two hundred years in defense of the ancient Sabbath.                                                                              185   {4SP 184.2}
[4SP 185.1]          In the present century few have taken a nobler stand for this truth than was taken by Eld. J. W. Morton, whose labors and writings in favor of the Sabbath have led many to its observance. He was sent as a missionary to Hayti by the Reformed Presbyterians. Sabbatarian publications fell into his hands, and after giving the subject a careful examination, he became satisfied that the fourth commandment requires the observance of the seventh-day Sabbath. Without waiting to consider his own interests, he immediately determined to obey God. He returned home, made known his faith, was tried for heresy, and expelled from the Reformed Presbyterian Church without being allowed to present the reasons for his position.  {4SP 185.1}
[4SP 185.2]          The course of the Presbyterian synod in condemning Eld. Morton without granting him a hearing, is an evidence of the spirit of intolerance which still exists, even among those claiming to be Protestant reformers. The infinite God, whose throne is in the heavens, condescends to address his people, "Come now, and let us reason together;" ［Isaiah 1:18.］ but frail, erring men proudly refuse to reason with their brethren. They stand ready to censure one who accepts any light which they have not received--as though God had pledged himself to give no more light to any one than he had given to them. This is the course pursued by opposers of the truth in every age. They forget the declaration of the Scriptures, "Light is sown for the righteous." ［Psalm 97:11.］ "The path of the just is as the shining light, that shineth more and more unto the perfect day." ［Proverbs 4:18.］ It is a sad thing when a people claiming to be reformers cease to reform.                                                                              186   {4SP 185.2}
[4SP 186.1]         If professed Christians would but carefully and prayerfully compare their views with the Scriptures, laying aside all pride of opinion and desire for the supremacy, a flood of light would be shed upon the churches now wandering in the darkness of error. As fast as his people can bear it, the Lord reveals to them their errors in doctrine and their defects of character. From age to age he has raised up men and qualified them to do a special work needed in their time. But to none of these did he commit all the light which was to be given to the world. Wisdom does not die with them. It was not the will of God that the work of reform should cease with the going out of Luther's life; it was not his will that at the death of the Wesleys the Christian faith should become stereotyped. The work of reform is progressive. Go forward, is the command of our great Leader,--forward unto victory.  {4SP 186.1}
[4SP 186.2]          We shall not be accepted and honored of God in doing the same work that our fathers did. We do not occupy the position which they occupied in the unfolding of truth. In order to be accepted and honored as they were, we must improve the light which shines upon us, as they improved that which shone upon them; we must do as they would have done, had they lived in our day. Luther and the Wesleys were reformers in their time. It is our duty to continue the work of reform. If we neglect to heed the light, it will become darkness; and the degree of darkness will be proportionate to the light rejected.  {4SP 186.2}
[4SP 186.3]          The prophet of God declares that in the last days knowledge shall be increased. There are new truths to be revealed to the humble seeker. The teachings                                                                              187  of God's word are to be freed from the errors and superstition with which they have been encumbered. Doctrines that are not sanctioned by the Scriptures have been widely taught, and many have honestly accepted them; but when the truth is revealed, it becomes the duty of every one to accept it. Those who allow worldly interests, desire for popularity, or pride of opinion, to separate them from the truth, must render an account to God for their neglect.  {4SP 186.3}
[4SP 188.1]       Chapter XI. - The Two Witnesses.         The suppression of the Scriptures under the dominion of Rome, the terrible results of that suppression, and the final exaltation of the word of God, are vividly portrayed by the prophetic pencil. To John the exile on lonely Patmos was given a view of the 1260 years during which the papal power was permitted to trample upon God's word and oppress his people. Said the angel of the Lord: "The holy city ［the true church］ shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." ［Revelation 11:2, 3.］ The periods here mentioned are the same, alike representing the time in which God's faithful witnesses remained in a state of obscurity.  {4SP 188.1}
[4SP 188.2]         The two witnesses represent the Old and New Testament Scriptures. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.                                                                              189   {4SP 188.2}
[4SP 189.1]          "These are the two olive trees, and the two candlesticks standing before the God of the earth." ［Revelation 11:4.］ Said the psalmist, "Thy word is a lamp unto my feet, and a light unto my path." ［Psalm 119:105.］  {4SP 189.1}
[4SP 189.2]         The papal power sought to hide from the people the word of truth, and set before them false witnesses to contradict its testimony. When the Bible was proscribed by religious and secular authority; when its testimony was perverted, and every effort made that men and demons could invent to turn the minds of the people from it; when those who dared proclaim its sacred truths were hunted, betrayed, tortured, buried in dungeon cells, martyred for their faith, or compelled to flee to mountain fastnesses and to dens and caves of the earth,--then indeed did the faithful witnesses prophesy in sackcloth.  {4SP 189.2}
[4SP 189.3]          But men cannot with impunity trample upon the word of God. The Lord had declared concerning his two witnesses, "If any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed." ［Revelation 11:5.］ The meaning of this fearful denunciation is set forth in the closing chapter of the book of Revelation: "I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." ［Revelation 22:18, 19.］                                                                              190   {4SP 189.3}
[4SP 190.1]         Such are the warnings which God has given to guard men against changing in any manner that which he has revealed or commanded. These solemn denunciations apply to all who by their influence lead men to lightly regard the law of God. They should cause those to fear and tremble who flippantly declare it a matter of little consequence whether we obey God's law or not. All who exalt their own opinions above the written word, all who would change the plain meaning of Scripture to suit their own convenience, or for the sake of conformity to the world, are taking upon themselves a fearful responsibility. The written word, the law of God, will measure the character of every man, and condemn all whom this unerring test shall declare wanting.  {4SP 190.1}
[4SP 190.2]          Notwithstanding the Lord's witnesses were clothed in sackcloth, they continued to prophesy throughout the entire period of 1260 years. In the darkest times there were faithful men who loved God's word, and were jealous for his honor. To these loyal servants were given wisdom, power, and authority to declare his truth during the whole of this time.  {4SP 190.2}
[4SP 190.3]          "And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified." ［Revelation 11:7, 8.］  {4SP 190.3}
[4SP 190.4]         These events were to take place near the close of the period in which the witnesses testified in sackcloth. Through the medium of the papacy, Satan                                                                              191  had long controlled the powers that ruled in Church and State. The fearful results were specially apparent in those countries that rejected the light of the Reformation. There was a state of moral debasement and corruption similar to the condition of Sodom just prior to its destruction, and to the idolatry and spiritual darkness that prevailed in Egypt in the days of Moses.  {4SP 190.4}
[4SP 191.1]          In no land had the spirit of enmity against Christ and the truth been more strikingly displayed than in giddy and godless France. Nowhere had the gospel encountered more bitter and cruel opposition. In the streets of Paris, Christ had indeed been crucified in the person of his saints. The world still recalls with shuddering horror the scenes of that most cowardly and cruel onslaught, the Massacre of St. Bartholomew. The king of France, urged on by Romish priests and prelates, lent his sanction to the dreadful work. The palace bell, tolling at midnight, gave the signal for the slaughter to begin. Protestants by thousands, sleeping quietly in their homes, trusting to the plighted honor of their king, were dragged forth without a warning, and murdered in cold blood.  {4SP 191.1}
[4SP 191.2]          Satan, in the person of the Roman zealots, led the van. As Christ was the invisible leader of his people from Egyptian bondage, so was Satan the unseen leader of his subjects in this horrible work of multiplying martyrs. For three days the butchery went on; more than thirty thousand perished. The result caused great joy to the hosts of darkness. The Roman pontiff, sharing in the diabolical rejoicing, proclaimed a jubilee to be observed throughout his dominions, to celebrate the event.                                                                              192   {4SP 191.2}
[4SP 192.1]          The same master-spirit that urged in the Massacre of St. Bartholomew, led also in the scenes of the French Revolution. Satan seemed to triumph. Notwithstanding the labors of the Reformers, he had succeeded in holding vast multitudes in ignorance concerning God and his word. Now he appeared in a new guise. In France arose an atheistical power that openly declared war against the authority of Heaven. Men threw off all restraint. The law of God was trampled under foot. Those who could engage in the most Heaven-daring blasphemy and the most abominable wickedness were most highly exalted. Fornication was sanctioned by law. Profanity and corruption seemed deluging the earth. In all this, supreme homage was paid to Satan, while Christ, in his characteristics of truth, purity, and unselfish love, was crucified. The Bible was publicly burned. The Sabbath was blotted out. Romanism had enjoined image worship; now divine honors were paid to the vilest objects. The work which the papacy had begun, atheism completed. The one withheld from the people the truths of the Bible; the other taught them to reject both the Bible and its Author. The seed sown by priests and prelates was yielding its evil fruit.  {4SP 192.1}
[4SP 192.2]          Terrible indeed was the condition of infidel France. The word of truth lay dead in her streets, and those who hated the restrictions and requirements of God's law were jubilant. But transgression and rebellion were followed by the sure result. Unhappy France reaped in blood the harvest she had sown. The war against the Bible and the law of God banished peace and happiness from the hearts and homes of men.                                                                              193  No one was secure: he who triumphed today was suspected, condemned, tomorrow. Violence and terror reigned supreme. The land was filled with crimes too horrible for pen to trace.  {4SP 192.2}
[4SP 193.1]         God's faithful witnesses were not long to remain silent. "The Spirit of life from God entered into them, and they stood upon their feet, and great fear fell upon them which saw them." ［Revelation 11:11.］ The world stood aghast at the enormity of guilt which had resulted from a rejection of the Sacred Oracles, and men were glad to return once more to faith in God and his word.  {4SP 193.1}
[4SP 193.2]         Concerning the two witnesses the prophet declares further, "And they heard a great voice from Heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them." ［Revelation 11:12.］ Since the French Revolution the word of God has been honored as never before. The Bible has been translated into nearly every language spoken by men, and scattered over every part of the globe. After being, as it were, thrust down to hell, it has, in truth, been exalted to heaven.                                                                              194   {4SP 193.2}
[4SP 194.1]      Chapter XII. - God Honors the Humble.         Those who received the great blessings of the Reformation did not go forward in the path so nobly entered upon by Luther. A few faithful men arose from time to time, to proclaim new truth, and expose long-cherished error; but the majority, like the Jews in Christ's day, or the papists in the time of Luther, were content to believe as their fathers believed, and to live as they lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God's word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same spiritual stupor, the same respect for the opinions of men, the same spirit of worldliness, the same substitution of human theories for the teachings of God's word. Pride and extravagance were fostered under the guise of religion. The churches became corrupted by allying themselves with the world. Thus were degraded the great principles for which Luther and his fellow-laborers had done and suffered so much.                                                                              195   {4SP 194.1}
[4SP 195.1]          As Satan saw that he had failed to crush out the truth by persecution, he again resorted to the same plan of compromise which had led to the great apostasy and the formation of the church of Rome. He induced Christians to ally themselves, not now with pagans, but with those who, by their worship of the god of this world, as truly proved themselves idolaters. Satan could no longer keep the Bible from the people; it had been placed within the reach of all. But he led thousands to accept false interpretations and unsound theories, without searching the Scriptures to learn the truth for themselves. He had corrupted the doctrines of the Bible, and traditions which were to ruin millions were taking deep root. The church was upholding and defending these traditions, instead of contending for the faith once delivered to the saints.  {4SP 195.1}
[4SP 195.2]          And while wholly unconscious of their condition and their peril, the church and the world were rapidly approaching the most solemn and momentous period of earth's history,--the period of the revelation of the Son of man. Already had the signs which Christ himself had promised,--the sun clothed in darkness by day and the moon by night,--declared his coming near. When Jesus pointed his followers to these signs, he foretold also the existing state of worldliness and backsliding, and gave warning of the result to those who refused to arouse from their careless security: "Thou hast a name that thou livest, and art dead." "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." ［Revelation 3:1, 3.］                                                                              196   {4SP 195.2}
[4SP 196.1]         He who knows the end from the beginning, and who inspired prophets and apostles to write the future history of churches and of nations, was about to accomplish another reform similar to that of the days of Luther. The Lord raised up men to investigate his word, to examine the foundation upon which the Christian world were building, and to raise the solemn inquiry, What is truth? Are we building upon the rock, or upon shifting sand?  {4SP 196.1}
[4SP 196.2]          God saw that many of his professed people were not building for eternity; and in his care and love he was about to send a message of warning to arouse them from their stupor, and prepare them for the coming of their Lord. The warning was not to be intrusted to learned doctors of divinity or popular ministers of the gospel. Had these been faithful watchmen, diligently and prayerfully searching the Scriptures, they would have known the time of night; the prophecies of Daniel and John would have revealed to them the great events about to take place. If they had faithfully followed the light already given, some star of heavenly radiance would have been sent to guide them into all truth.  {4SP 196.2}
[4SP 196.3]          At the time of Christ's first advent, the priests and scribes of the holy city, to whom were intrusted the oracles of God, should have discerned the signs of the times, and proclaimed the coming of the Promised One. The prophecy of Micah designated his birthplace; ［Micah 5:2.］ Daniel specified the time of his advent. ［Daniel 9:25.］ God had committed these prophecies to the Jewish leaders; therefore they were without excuse if they did not know and declare to the people that                                                                              197  the Messiah's coming was at hand. Their ignorance was the result of sinful neglect.  {4SP 196.3}
[4SP 197.1]         God did not send his messengers to the palaces of kings, to the assemblies of philosophers, or to the schools of the rabbis, to make known the wonderful fact that the Redeemer of men was about to appear upon the earth. The Jews were building monuments for the slain prophets of God, while by their deference to the great men of the earth they were paying homage to the servants of Satan. Absorbed in their ambitious strife for place and power among men, they lost sight of the divine honors proffered them by the King of Heaven.  {4SP 197.1}
[4SP 197.2]          With what profound and reverent interest should the elders of Israel have been studying the place, the time, the circumstances, of the greatest event in the world's history,--the coming of the Son of God to accomplish the redemption of man! Oh, why were not the people watching and waiting that they might be among the first to welcome the world's Redeemer! But lo, at Bethlehem two weary travelers from the hills of Nazareth traverse the whole length of the narrow street to the eastern extremity of the town, vainly seeking a place of rest and shelter for the night. No doors are open to receive them. In a wretched hovel prepared for cattle, they at last find refuge, and there the Saviour of the world is born.  {4SP 197.2}
[4SP 197.3]          Heavenly angels had seen the glory which the Son of God shared with the Father before the world was, and they had looked forward with intense interest to his appearance on earth as an event fraught with the greatest joy to all people. Angels were appointed to carry the glad tidings to those who were prepared                                                                              198  to receive it, and who would joyfully make it known to the inhabitants of the earth. Christ has stooped to take upon himself man's nature; he is to bear an infinite weight of woe as he shall make his soul an offering for sin; yet angels desire that even in his humiliation, the Son of the Highest may appear before men with a dignity and glory befitting his character. Will the great men of earth assemble at Israel's capital to greet his coming? Will legions of angels present him to the expectant company?  {4SP 197.3}
[4SP 198.1]          An angel visits the earth to see who are prepared to welcome Jesus. But he can discern no tokens of expectancy. He hears no voice of praise and triumph that the period of the Messiah's coming is at hand. The angel hovers for a time over the chosen city and the temple where the divine presence was manifested for ages; but even here is the same indifference. The priests, in their pomp and pride, are offering polluted sacrifices in the temple. The Pharisees are with loud voices addressing the people, or making boastful prayers at the corners of the streets. There is no evidence that Christ is expected, and no preparation for the Prince of life.  {4SP 198.1}
[4SP 198.2]          In amazement the celestial messenger is about to return to Heaven with the shameful tidings, when he discovers a group of shepherds who are watching their flocks by night, and, as they gaze into the starry heavens, are contemplating the prophecy of a Messiah to come to earth, and longing for the advent of the world's Redeemer. Here is a company that can be trusted with the heavenly message. And suddenly the angel of the Lord appeared, declaring the good tidings of great joy. Celestial                                                                              199  glory flooded all the plain, an innumerable company of angels were revealed, and as if the joy were too great for one messenger to bring from Heaven, a multitude of voices broke forth in the anthem which all the nations of the saved shall one day sing, "Glory to God in the highest, and on earth peace, good will toward men."  {4SP 198.2}
[4SP 199.1]          Oh, what a lesson is this wonderful story of Bethlehem! How it rebukes our unbelief, our pride and self-sufficiency. How it warns us to beware, lest by our criminal indifference we also fail to discern the signs of the times, and therefore know not the day of our visitation. It is "unto them that look for him" that Christ is to "appear the second time without sin unto salvation." ［Hebrews 9:28.］  {4SP 199.1}
[4SP 199.2]         Jesus sends his people a message of warning to prepare them for his coming. To the prophet John was made known the closing work in the great plan of man's redemption. He beheld an angel flying "in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his Judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters." ［Revelation 14:6, 7.］  {4SP 199.2}
[4SP 199.3]         The angel represented in prophecy as delivering this message, symbolizes a class of faithful men, who, obedient to the promptings of God's Spirit and the teachings of his word, proclaim this warning to the inhabitants of earth. This message was not to be committed to the religious leaders of the people.                                                                              200  They had failed to preserve their connection with God, and had refused the light from Heaven; therefore they were not of the number described by the apostle Paul: "But 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." ［1 Thessalonians 5:4, 5.］  {4SP 199.3}
[4SP 200.1]         The watchmen upon the walls of Zion should be the first to catch the tidings of the Saviour's advent, the first to lift their voices to proclaim him near, the first to warn the people to prepare for his coming. But they were at ease, dreaming of peace and safety, while the people were asleep in their sins. Jesus saw his church, like the barren fig-tree, covered with pretentious leaves, yet destitute of precious fruit. There was a boastful observance of the forms of religion, while the spirit of true humility, penitence and faith--which alone could render the service acceptable to God--was lacking. Instead of the graces of the Spirit, there were manifested pride, formalism, vainglory, selfishness, oppression. A backsliding church closed their eyes to the signs of the times. God did not forsake them, or suffer his faithfulness to fail; but they departed from him, and separated themselves from his love. As they refused to comply with the conditions, his promises were not fulfilled to them.  {4SP 200.1}
[4SP 200.2]          Love for Christ and faith in his coming waxed cold. Such is the sure result of neglect to appreciate and improve the light and privileges which God bestows. Unless the church will follow on in his opening providence, accepting every ray of light, performing every                                                                              201  duty which may be revealed, religion will inevitably degenerate into the observance of forms, and the spirit of vital godliness will disappear. This truth has been repeatedly illustrated in the history of the church. God requires of his people works of faith and obedience corresponding to the blessings and privileges bestowed. Obedience requires a sacrifice and involves a cross; and this is why so many of the professed followers of Christ refused to receive the light from Heaven, and, like the Jews of old, knew not the time of their visitation. ［Luke 19:44.］ Because of their pride and unbelief, the Lord passed them by, and revealed his truth to men in humble life, who had given heed to all the light they had received.                                                                              202   {4SP 200.2}
[4SP 202.1]      Chapter XIII. - William Miller.         An upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man chosen of God to proclaim the nearness of Christ's second coming. Like many other reformers, William Miller had in early life battled with poverty, and had thus learned the great lessons of energy and self-denial. His mind was active and well-developed, and he had a keen thirst for knowledge. Though he had not enjoyed the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views.  {4SP 202.1}
[4SP 202.2]          He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for his integrity, thrift, and benevolence. In childhood he had been subject to religious impressions; but in early manhood, being thrown almost exclusively into the society of deists, he was led to adopt their sentiments, which he continued to hold for about twelve years. At the age of thirty-four, however, the Holy Spirit impressed his heart with a sense of his condition as a sinner. He found in his former belief no assurance of happiness beyond the grave.                                                                              203  The future was dark and gloomy. Referring afterward to his feelings at this time, he said:--  {4SP 202.2}
[4SP 203.1]          "Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens were as brass over my head, and the earth as iron under my feet. Eternity--what was it? And death--why was it? The more I reasoned, the further I was from demonstration. The more I thought, the more scattered were my conclusions. I tried to stop thinking; but my thoughts would not be controlled. I was truly wretched, but did not understand the cause. I murmured and complained, but knew not of whom. I knew that there was a wrong, but knew not where or how to find the right. I mourned, but without hope."  {4SP 203.1}
[4SP 203.2]          In this state he continued for some months. "Suddenly," he says, "the character of a Saviour was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be, and imagined that I could cast myself into the arms of, and trust in the mercy of, such a One. But the question arose, How can it be proved that such a being does exist? Aside from the Bible, I found that I could get no evidence of the existence of such a Saviour, or even of a future state."  {4SP 203.2}
[4SP 203.3]          "I saw that the Bible did bring to view just such a Saviour as I needed; and I was perplexed to find how an uninspired book should develop principles so perfectly adapted to the wants of a fallen world. I was constrained to admit that the Scriptures must be                                                                              204  a revelation from God. They became my delight; and in Jesus I found a friend. The Saviour became to me the chiefest among ten thousand; and the Scriptures, which before were dark and contradictory, now became a lamp to my feet and a light to my path. My mind became settled and satisfied. I found the Lord God to be a Rock in the midst of the ocean of life. The Bible now became my chief study, and I can truly say, I searched it with great delight. I found the half was never told me. I wondered why I had not seen its beauty and glory before, and marveled that I could ever have rejected it. I found everything revealed that my heart could desire, and a remedy for every disease of the soul. I lost all taste for other reading, and applied my heart to get wisdom from God."  {4SP 203.3}
[4SP 204.1]          He now publicly professed his faith in the religion which he had despised. But his infidel associates were not slow to bring forward all those arguments which he himself had often urged against the divine authority of the Scriptures. He was not then prepared to answer them; but he reasoned, that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for man's instruction, it must be adapted to his understanding. He determined to study the Scriptures for himself, and ascertain if every apparent contradiction could not be harmonized.  {4SP 204.1}
[4SP 204.2]          Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of the marginal references and the concordance. He pursued his study in a regular and methodical manner; beginning                                                                              205  with Genesis, and reading verse by verse, he proceeded no faster than the meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. Thus whenever he met with a passage hard to be understood, he found an explanation in some other portion of the Scriptures. As he studied with earnest prayer for divine enlightenment, that which had before appeared dark to his understanding was made clear. He experienced the truth of the psalmist's words, "The entrance of thy words giveth light; it giveth understanding unto the simple." ［Psalm 119:130.］  {4SP 204.2}
[4SP 205.1]         After two years of careful investigation, he was fully satisfied, that the Bible is its own interpreter; that it is a system of revealed truths so clearly and simply given that the wayfaring man, though a fool, need not err therein; that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" ［2 Timothy 3:16.］ that "prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost;" ［2 Peter 1:21.］ that it was written "for our learning, that we through patience and comfort of the Scriptures might have hope." ［Romans 15:4.］  {4SP 205.1}
[4SP 205.2]         With intense interest he studied the books of Daniel                                                                              206  and the Revelation, employing the same principles of interpretation as in the other scriptures, and found, to his great joy, that the prophetic symbols could be understood. Angels of Heaven were guiding his mind, and opening to his understanding prophecies which had ever been dark to God's people. Link after link of the chain of truth rewarded his efforts; step by step he traced down the great lines of prophecy, until he reached the solemn conclusion that in a few years the Son of God would come the second time, in power and glory, and that the events connected with that coming and the close of human probation would take place about the year 1843. ［FOR A STATEMENT OF WM. MILLER'S POSITION AND AN EXPLANATION OF HIS DISAPPOINTMENT, SEE APPENDIX, NOTE 1.］  {4SP 205.2}
[4SP 206.1]         Deeply impressed by these momentous truths, he felt that it was his duty to give the warning to the world. He expected to encounter opposition from the ungodly, but was confident that all Christians would rejoice in the hope of meeting the Saviour whom they professed to love. His only fear was, that in their great joy at the prospect of glorious deliverance, so soon to be consummated, many would receive the doctrine without sufficiently examining the Scriptures in demonstration of its truth. He therefore hesitated to present it, lest he should be in error, and be the means of misleading others. He was thus led to review the evidences in support of the conclusions at which he had arrived, and to consider carefully every difficulty which presented itself to his mind. He found that objections vanished before the light of God's word, as mist before the rays of the sun. Five years spent thus, left him fully convinced of the correctness of his position.                                                                              207  And now the duty of making known to others what he believed to be so clearly taught in the Scriptures, urged itself with new force upon him. "When I was about my business," he said, "it was continually ringing in my ears, Go and tell the world of their danger. This text was constantly occurring to me: 'When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.'  ［Ezekiel 33:8, 9.］ I felt that if the wicked could be effectually warned, multitudes of them would repent; and that if they were not warned, their blood might be required at my hand."  {4SP 206.1}
[4SP 207.1]         He began to present his views in private as he had opportunity, praying that some minister might feel their force and devote himself to their promulgation. But he could not banish the conviction that he had a personal duty to perform in giving the warning. The words were ever recurring to his mind, "Go and tell it to the world; their blood will I require at thy hand." For nine years he waited, the burden still pressing upon his soul, until in 1831 he for the first time publicly gave the reasons of his faith.  {4SP 207.1}
[4SP 207.2]          As Elisha was called from following his oxen in the field, to receive the mantle of consecration to the prophetic office, so was Wm. Miller called to leave his plow, and open to the people the mysteries of the                                                                              208  kingdom of God. With trembling he entered upon his work, leading his hearers down, step by step, through the prophetic periods to the second appearing of Christ. With every effort he gained strength and courage as he saw the wide-spread interest excited by his words.  {4SP 207.2}
[4SP 208.1]          Though he had little of the learning of the schools, he became wise because he connected himself with the Source of wisdom. He possessed strong mental powers, united with true kindness of heart, Christian humility, calmness, and self-control. He was a man of sterling worth, who could not but command respect and esteem wherever integrity of character and moral excellence were valued. He was attentive and affable to all, ready to listen to the opinions of others, and to weigh their arguments. Without passion or excitement he tested all theories and doctrines by the word of God; and his sound reasoning, and intimate knowledge of the Scriptures, enabled him to refute error and expose falsehood.  {4SP 208.1}
[4SP 208.2]          The Lord, in his great mercy, does not bring judgments upon the earth without giving warning to its inhabitants by the mouth of his servants. Says the prophet Amos, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." ［Amos 3:7.］ When the iniquity of the antediluvians moved him to bring a flood of waters upon the earth, he first made known to them his purpose, that they might have opportunity to turn from their evil ways. For a hundred and twenty years was sounded in their ears the warning to repent, lest the wrath of God be manifested in their destruction. But the                                                                              209  message seemed to them an idle tale, and they believed it not. From unbelief they proceeded to scorn and contempt, ridiculing the warning as highly improbable, and unworthy of their notice. Emboldened in their wickedness, they mocked the messenger of God, made light of his entreaties, and even accused him of presumption. How dare one man stand up against all the great men of the earth? If Noah's message were true, why did not all the world see it and believe it? One man's assertion against the wisdom of thousands! They would not credit the warning, nor would they seek shelter in the ark.  {4SP 208.2}
[4SP 209.1]         Scoffers pointed to the things of nature,--to the unvarying succession of the seasons, to the blue skies that had never poured out rain, to the green fields refreshed by the soft dews of night,--and they cried out, "Doth he not speak parables?" In contempt they declared the preacher of righteousness to be a wild enthusiast; and they went on, more eager in their pursuit of pleasure, more intent upon their evil ways, than ever before. But their unbelief did not hinder the predicted event. God bore long with their wickedness, giving them ample opportunity for repentance; but at the appointed time his judgments were visited upon the rejecters of his mercy.  {4SP 209.1}
[4SP 209.2]          Christ declares that there will exist similar unbelief concerning his second coming. As the people of Noah's day "knew not until the flood came and took them all away, so," in the words of our Saviour, "shall also the coming of the Son of man be." ［Matthew 24:39.］ When the professed people of God are uniting with the world, living as they live, and joining with them                                                                              210  in forbidden pleasure; when the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity,--then, suddenly as the lightning flashes from the heavens, will come the end of their bright visions and delusive hopes.  {4SP 209.2}
[4SP 210.1]         As God sent his servant to warn the world of the coming flood, so he sent chosen messengers to make known the nearness of the day of final judgment. But as Noah's contemporaries laughed to scorn the predictions of the solitary preacher of righteousness, so did many in Miller's day treat his words of warning.  {4SP 210.1}
[4SP 210.2]          In their labors for the Protestant churches, Wm. Miller and his companions encountered a spirit of hatred and opposition little less bitter than that which Luther experienced from Rome. By Romanists in Luther's time, and by Protestants in the time of Miller, fables, false theories, human forms and customs, were received and honored in place of the teachings of the word of truth. In the sixteenth century the Roman Church withheld the Scriptures from the people; in the nineteenth century, when Bibles are scattered everywhere like leaves of autumn, the Protestant churches teach that an important part of the sacred word--and that portion which brings to view truths especially applicable to our time--is sealed, and cannot be understood.  {4SP 210.2}
[4SP 210.3]          Ministers and people have declared the prophecies of Daniel and John to be a collection of mysteries which no one could understand or explain. But the very title of the book of Revelation contradicts these assertions: "The Revelation of Jesus Christ, which                                                                              211  God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand." ［Revelation 1:1-3.］  {4SP 210.3}
[4SP 211.1]         Says the prophet, "Blessed is he that readeth"-- there are some who will not read; the blessing is not for them. "And they that hear"--there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. "And keep those things that are written therein"--many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.  {4SP 211.1}
[4SP 211.2]          In view of the testimony of Inspiration, how dare ministers teach that the Revelation is a mystery beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world's history.  {4SP 211.2}
[4SP 211.3]          To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance                                                                              212  of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of the last day. Subjects of vast importance were revealed to him especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.  {4SP 211.3}
[4SP 212.1]          Why, then, this wide-spread ignorance concerning an important part of Holy Writ? Why this general reluctance to investigate its teachings? It is the result of a studied effort of the prince of darkness to conceal from men that which reveals his deceptions. For this reason, Christ the Revelator, foreseeing the warfare that would be waged against the study of the Revelation, pronounced a blessing upon all who should read, hear, and observe the words of the prophecy.  {4SP 212.1}
[4SP 212.2]          Those who believed that the Advent movement was of God, went forth as did Luther and his co-laborers, with their Bibles in their hands, and with fearless firmness met the opposition of the world's great teachers. Many to whom the people had looked for instruction in divine things were proved to be ignorant both of the Scriptures and of the power of God. Yet their very ignorance rendered them more determined; they could not maintain their position by the Scriptures, and they were driven to resort to the sayings and doctrines of men, to the traditions of the Fathers.  {4SP 212.2}
[4SP 212.3]          But the word of God was the only testimony accepted by the advocates of truth. "The Bible and                                                                              213  the Bible only," was their watchword. The weakness of all arguments brought against them, revealed to Adventists the strength of the foundation upon which they stood. At the same time it angered their opponents, who, for want of stronger weapons, resorted to personal abuse. Grave doctors of divinity sneered at Wm. Miller as an unlearned and feeble adversary. Because he explained the visions of Daniel and John, he was denounced as a man of fanciful ideas, who made visions and dreams his hobby. The plainest statements of Bible facts, which could not be controverted, were met with the cry of heresy, ignorance, stupidity, insolence.  {4SP 212.3}
[4SP 213.1]          Many churches were thrown open to the enemies of the Advent faith, while they were closed against its friends. The sentiments expressed by Doctor Eck concerning Luther were the same that inspired ministers and people to refuse Adventists a hearing. Said the papal champion: "I am surprised at the humility and modesty with which the reverend doctor ［Luther］ undertakes to oppose, alone, so many illustrious Fathers, thus affirming that he knows more of these things than the sovereign pontiffs, the councils, the doctors, and the universities." "It would be surprising, no doubt, if God had hidden the truth from so many saints and martyrs until the advent of the reverend father." Thus thought great and wise men in the days of Noah, thus argued the opponents of Wm. Miller, and thus still argue those who oppose the proclamation of the Advent faith and the commandments of God.  {4SP 213.1}
[4SP 213.2]          When Luther was accused of preaching novelties, he declared: "These are not novelties that I preach.                                                                              214  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." "Poor husbandmen and simple children in these days understand more of Jesus Christ than the pope, the bishops, or the doctors." When Wm. Miller was charged with showing contempt for the doctors of divinity, he pointed to the word of God as the standard by which all doctrines and theories must be tested; and, knowing that he had truth on his side, he went forward in his work undismayed.  {4SP 213.2}
[4SP 214.1]          In every age, God has called his servants to lift up their voices against the prevailing errors and sins of the multitude. Noah was called to stand alone to warn the antediluvian world. Moses and Aaron were alone against king and princes, magicians and wise men, and the multitudes of Egypt. Elijah was alone when he testified against an apostate king and a backsliding people. Daniel and his fellows stood alone against the decrees of mighty monarchs. The majority are usually to be found on the side of error and falsehood. The fact that doctors of divinity have the world on their side does not prove them to be on the side of truth and of God. The wide gate and the broad road attract the multitudes, while the strait gate and the narrow way are sought only by the few.  {4SP 214.1}
[4SP 214.2]          If ministers and people had really desired to know the truth, and had given to the Advent doctrine the earnest, prayerful attention which its importance demands, they would have seen that it was in harmony                                                                              215  with the Scriptures. Had they united with its advocates in their labors, there would have resulted such a revival of the work of God as the world has never witnessed. As Whitefield and the Wesleys were urged by the Holy Spirit to arouse the formal and world-loving churches of their time, so was Wm. Miller moved to proclaim the coming of Christ and the necessity of a work of preparation. His only offense was that of opening to the world the "sure word of prophecy, whereunto," says the apostle Peter, "ye do well that ye take heed, as unto a light that shineth in a dark place." ［2 Peter 1:19.］ He urged its truths upon the people, not with harshness, but in a more mild and persuasive manner than was employed by other reformers.  {4SP 214.2}
[4SP 215.1]         The opposition which he encountered was very similar to that which had been experienced by Wesley and his fellow-laborers. Let the popular churches of today remember that the men whose memory they cherish with reverence endured the same hatred, scorn, and abuse from the press and the pulpit that were heaped upon Wm. Miller.  {4SP 215.1}
[4SP 215.2]         Why were the doctrine and preaching of Christ's second coming so offensive to the churches? When Jesus made known to his disciples that he must be separated from them, he said, "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." ［John 14:2, 3.］ When he ascended from Olivet, the compassionate Saviour, anticipating the loneliness and sorrow of his followers, commissioned angels to comfort them with the                                                                              216  assurance that he would come again in person, even as he went into heaven. As the disciples stood gazing intently upward to catch the last glimpse of him whom they loved, their attention was arrested by the words, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." ［Acts 1:11.］ Hope was kindled afresh by the angels' message. The disciples "returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God." ［Luke 24:52, 53.］ They were not rejoicing because Jesus had been separated from them and they were left to struggle with the trials and temptations of the world, but because of the angels' assurance that he would come again.  {4SP 215.2}
[4SP 216.1]         Those who really love the Saviour cannot but hail with joy a message founded upon the word of God, the He in whom their hopes of eternal life are centered is coming again, not to be insulted, despised, and rejected, as at his first advent, but in power and glory, to redeem his people. The proclamation of Christ's coming should now be, as when made by the angels to the shepherds of Bethlehem, good tidings of great joy. There can be no more conclusive evidence that the churches have departed from God than the irritation and animosity excited by this Heaven-sent message.  {4SP 216.1}
[4SP 216.2]          It is those who do not love the Saviour that desire him to remain away, and such eagerly receive the testimony borne by unfaithful servants, "My Lord delayeth his coming." ［Matthew 24:48.］ While they refuse to                                                                              217  search the Scriptures to learn if these things are so, they grasp every fable which will put off the coming of Christ into the distant future, or make it spiritual, fulfilled at the destruction of Jerusalem, or taking place at death.  {4SP 216.2}
[4SP 217.1]         Again and again did Wm. Miller urge that if his doctrine were false, he should be shown his error from the Scriptures. In an address to Christians of all denominations he wrote: "What have we believed that we have not been commanded to believe by the word of God, which you yourselves allow is the rule and the only rule of our faith and practice? What have we done that should call down such virulent denunciations against us from pulpit and press, and give you just cause to exclude us (Adventists) from your churches and fellowship?" "If we are wrong, pray show us wherein consists our wrong. Show us from the word of God that we are in error; we have had ridicule enough; that can never convince us that we are in the wrong; the word of God alone can change our views. Our conclusions have been formed deliberately and prayerfully, as we have seen the evidence in the Scriptures."  {4SP 217.1}
[4SP 217.2]          At a later date he stated: "I have candidly weighed the objections advanced against these views; but I have seen no arguments that were sustained by the Scriptures that, in my opinion, invalidated my position. I cannot, therefore, conscientiously refrain from looking for my Lord, or from exhorting my fellow-men, as I have opportunity, to be in readiness for that event."  {4SP 217.2}
[4SP 217.3]          In a letter to a friend and fellow-laborer, he spoke thus: "I could not see that I should harm my fellowmen,                                                                              218  even supposing the event should not take place at the time specified; for it is a command of our Saviour to look for it, watch, expect it, and be ready. Then, if I could by any means, in accordance with God's word, persuade men to believe in a crucified, risen, and coming Saviour, I felt it would have a bearing on the everlasting welfare and happiness of such. I had not a distant thought of disturbing our churches, ministers, religious editors, or departing from the best biblical commentaries or rules which had been recommended for the study of the Scriptures. And even to this day, my opposers have not been able to show where I have departed from any rule laid down by our old standard writers of the Protestant faith. I have only interpreted Scripture in accordance with their rules."  {4SP 217.3}
[4SP 218.1]          Instead of arguments from the Scriptures, the opponents of the Advent faith chose to employ ridicule and scoffing. The careless and ungodly, emboldened by the position of religious teachers, resorted to opprobrious epithets, to base and blasphemous witticisms, in their efforts to heap contumely upon Wm. Miller and his work. The gray-headed man who had left a comfortable home to travel at his own expense from city to city, from town to village, toiling unceasingly to bear to the world the solemn warning of the Judgment near, was sneeringly denounced as a fanatic, a liar, a speculating knave.  {4SP 218.1}
[4SP 218.2]          Time, means, and talents were employed in misrepresenting and maligning Adventists, in exciting prejudice against them, and holding them up to public contempt. Ministers occupied themselves in gathering up damaging reports, absurd and malicious                                                                              219  fabrications, and dealing them out from the pulpit. Earnest were the efforts put forth to draw away the minds of the people from the subject of the second advent. But in seeking to crush out Adventism, the popular ministry undermined faith in the word of God. It was made to appear a sin, something of which men should be ashamed, to study the prophecies which relate to the coming of Christ and the end of the world. This teaching made men infidels, and many took license to walk after their own ungodly lusts. Then the authors of the evil charged it all upon Adventists.  {4SP 218.2}
[4SP 219.1]          The Wesleys encountered similar accusations from the ease-loving, godless ministers who were constantly intercepting their labors, and seeking to destroy their influence. They were pronounced uncharitable, and accused of pride and vanity, because they did not pay homage to the popular teachers of their time. They were accused of skepticism, of disorderly practices, and of contempt of authority. John Wesley fearlessly threw back these charges upon those who framed them, showing that they themselves were responsible for the very evils of which they accused the Methodists. In a similar manner may the charges against Adventism be refuted.  {4SP 219.1}
[4SP 219.2]          The great controversy between truth and error has been carried forward from century to century since the fall of man. God and angels, and those united with them, have been inviting, urging men to repentance and holiness and Heaven; while Satan and his angels, and men inspired by them, have been opposing every effort to benefit and save the fallen                                                                              220  race. Wm. Miller was disturbing Satan's kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.  {4SP 219.2}
[4SP 220.1]          Comparing his own expectations as to the effect of his preaching with the manner in which it had been received by the religious world, Wm. Miller said: "It is true, but not wonderful, when we become acquainted with the state and corruption of the present age, . . . that I have met with great opposition from the pulpit and professed religious press; and I have been instrumental, through the preaching of the Advent doctrine, of making it quite manifest that not a few of our theological teachers are infidels in disguise. I cannot for a moment believe that denying the resurrection of the body, or the return of Christ to this earth, or a judgment day yet future, is any the less infidelity now than it was in the days of infidel France; and yet who does not know that these things are as common as pulpits and presses are? And which of these questions are not publicly denied                                                                              221  in our pulpits, and by the writers and editors of the public papers?  {4SP 220.1}
[4SP 221.1]          "Surely, we have fallen on strange times. I expected of course the doctrine of Christ's speedy coming would be opposed by infidels, blasphemers, drunkards, gamblers, and the like; but I did not expect that ministers of the gospel and professors of religion would unite with characters of the above description, at stores and public places, in ridiculing the solemn doctrine of the second advent. Many who were not professors of religion have affirmed to me these facts, and say they have seen them and have felt their blood chilled at the sight.  {4SP 221.1}
[4SP 221.2]          "These are some of the effects which are produced by preaching this solemn and soul-stirring doctrine among our Pharisees of the present day. Is it possible that such ministers and members are obeying God, and watching and praying for his glorious appearing, while they join these scoffers in their unholy and ungodly remarks? If Christ does come, where must they appear? and what a dreadful account they will meet in that tremendous hour!"  {4SP 221.2}
[4SP 221.3]          It is the lot of God's servants to suffer opposition and reproach from their contemporaries. Now, as in the time of our Saviour, men build the sepulchers and sound the praises of the dead prophets, while they persecute the living messengers of the Most High. Wm. Miller was despised and hated by the ungodly and unbelieving; but his influence and his labors were a blessing to the world. Under his preaching, thousands of sinners were converted, backsliders were reclaimed, and multitudes were led to study the Scriptures and to find in them a beauty and glory before unknown.                                                                              222   {4SP 221.3}
[4SP 222.1]       Chapter XIV. - The First Angel's Message.         The prophecy of the first angel's message, brought to view in Revelation 14, found its fulfillment in the Advent movement of 1840-1844. In both Europe and America, men of faith and prayer were deeply moved as their attention was called to the prophecies, and, tracing down the inspired record, they saw convincing evidence that the end of all things was at hand. The Spirit of God urged his servants, to give the warning. Far and wide spread the message of the everlasting gospel, "Fear God, and give glory to him; for the hour of his Judgment is come." ［Revelation 14:7.］  {4SP 222.1}
[4SP 222.2]         Wherever missionaries had penetrated, were sent the glad tidings of Christ's speedy return. In different lands were found isolated bodies of Christians, who, solely by the study of the Scriptures, had arrived at the belief that the Saviour's advent was near. In some portions of Europe, where the laws were so oppressive as to forbid the preaching of the Advent doctrine, little children were impelled to declare it, and many listened to the solemn warning.  {4SP 222.2}
[4SP 222.3]          To Wm. Miller and his co-laborers it was given to preach the message in America, and the light kindled by their labors shone out to distant lands. The                                                                              223  testimony of the Scriptures pointing to the coming of Christ in 1843, awakened wide-spread interest. Many were convinced that the arguments from the prophetic periods were correct, and, sacrificing their pride of opinion, they joyfully received the truth. Some ministers laid aside their sectarian views and feelings, left their salaries and their churches, and united in proclaiming the coming of Jesus. There were but few ministers, however, who would accept this message; therefore it was largely committed to humble laymen. Farmers left their fields, mechanics their tools, traders their merchandise, professional men their positions; and yet the number of workers was small in comparison with the work to be accomplished. The condition of an ungodly church and a world lying in wickedness burdened the souls of the true watchmen, and they willingly endured toil, privation, and suffering that they might call men to repentance unto salvation. Though opposed by Satan, the work went steadily forward, and the Advent truth was accepted by many thousands.  {4SP 222.3}
[4SP 223.1]          Everywhere was heard the searching testimony warning sinners, both worldlings and church-members, to flee from the wrath to come. Like John the Baptist, the forerunner of Christ, the preachers laid the ax at the root of the tree, and urged all to bring forth fruit meet for repentance. Their stirring appeals were in marked contrast to the assurances of peace and safety that were heard from popular pulpits; and wherever the message was given, it moved the people. The simple, direct testimony of the Scriptures, set home by the power of the Holy Spirit, brought a weight of conviction which few were able                                                                              224  wholly to resist. Professors of religion were roused from their false security. They saw their backslidings, their worldliness and unbelief, their pride and selfishness. Many sought the Lord with repentance and humiliation. The affections that had so long clung to earthly things they now fixed upon Heaven. The Spirit of God rested upon them, and with hearts softened and subdued they joined to sound the cry, "Fear God, and give glory to him; for the hour of his Judgment is come."  {4SP 223.1}
[4SP 224.1]          Sinners inquired with weeping, "What must I do to be saved?" Those whose lives had been marked with dishonesty were anxious to make restitution. All who found peace in Christ longed to see others share the blessing. The hearts of parents were turned to their children, and the hearts of children to their parents. The barriers of pride and reserve were swept away. Heartfelt confessions were made, and the members of the household labored for the salvation of those who were nearest and dearest. Often was heard the sound of earnest intercession. Everywhere were souls in deep anguish, pleading with God. Many wrestled all night in prayer for the assurance that their own sins were pardoned, or for the conversion of their relatives or neighbors. That earnest, determined faith gained its object. Had the people of God continued to be thus importunate in prayer, pressing their petitions at the mercy-seat, they would be in possession of a far richer experience than they now have. There is too little prayer, too little real conviction of sin; and the lack of living faith leaves many destitute of the grace so richly provided by our gracious Redeemer.                                                                              225   {4SP 224.1}
[4SP 225.1]          All classes flocked to the Adventist meetings. Rich and poor, high and low, were, from various causes, anxious to hear for themselves the doctrine of the second advent. The Lord held the spirit of opposition in check while his servants explained the reasons of their faith. Sometimes the instrument was feeble; but the Spirit of God gave power to his truth. The presence of holy angels was felt in these assemblies, and many were daily added to the believers. As the evidences of Christ's soon coming were repeated, vast crowds listened in breathless silence to the solemn words. Heaven and earth seemed to approach each other. The power of God would be felt upon old and young and middle-aged. Men sought their homes with praises upon their lips, and the glad sound rang out upon the still night air. None who attended those meetings can ever forget those scenes of deepest interest.  {4SP 225.1}
[4SP 225.2]          The proclamation of a definite time for Christ's coming called forth great opposition from many of all classes, from the minister in the pulpit down to the most reckless, Heaven-daring sinner. "No man knoweth the day nor the hour!" ［SEE APPENDIX, NOTE 2.］ was heard alike from the hypocritical minister and the bold scoffer. They closed their ears to the clear and harmonious explanation of the text by those who were pointing to the close of the prophetic periods and to the signs which Christ himself had foretold as tokens of his advent. Many who professed to love the Saviour, declared that they had no opposition to the preaching of his coming; they merely objected to the definite time. God's all-seeing eye read their hearts.                                                                              226  They did not wish to hear of Christ's coming to judge the world in righteousness. They had been unfaithful servants, their works would not bear the inspection of the heart-searching God, and they feared to meet their Lord. Like the Jews at the time of Christ's first advent, they were not prepared to welcome Jesus. Satan and his angels exulted and flung the taunt in the face of Christ and holy angels, that his professed people had so little love for him that they did not desire his appearing.  {4SP 225.2}
[4SP 226.1]         Unfaithful watchmen hindered the progress of the work of God. As the people were roused, and began to inquire the way of salvation, these leaders stepped in between them and the truth, seeking to quiet their fears by falsely interpreting the word of God. In this work, Satan and unconsecrated ministers united, crying, Peace, peace, when God had not spoken peace. Like the Pharisees in Christ's day, many refused to enter the kingdom of Heaven themselves, and those who were entering in, they hindered. The blood of these souls will be required at their hand.  {4SP 226.1}
[4SP 226.2]          Wherever the message of truth was proclaimed, the most humble and devoted in the churches were the first to receive it. Those who studied the Bible for themselves could not but see the unscriptural character of the popular views of prophecy, and wherever the people were not deceived by the efforts of the clergy to misstate and pervert the faith, wherever they would search the word of God for themselves, the Advent doctrine needed only to be compared with the Scriptures to establish its divine authority.                                                                              227   {4SP 226.2}
[4SP 227.1]          Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which he had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore the trial of their faith were the words of the prophet, "Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified. But he shall appear to your joy, and they shall be ashamed." ［Isaiah 66:5.］  {4SP 227.1}
[4SP 227.2]         Angels of God were watching with the deepest interest the result of the warning. When the churches as a body rejected the message, angels turned away from them in sadness. Yet there were in the churches many who had not yet been tested in regard to the Advent truth. Many were deceived by husbands, wives, parents, or children, and were made to believe it a sin even to listen to such heresies as were taught by the Adventists. Angels were bidden to keep faithful watch over these souls; for another light was yet to shine upon them from the throne of God.  {4SP 227.2}
[4SP 227.3]          With unspeakable desire those who had received the message watched for the coming of their Saviour. The time when they expected to meet him was at hand. They approached this hour with a calm solemnity. They rested in sweet communion with God, an earnest of the peace that was to be theirs in the bright hereafter. None who experienced this                                                                              228  hope and trust can forget those precious hours of waiting. Worldly business was for the most part laid aside for a few weeks. Believers carefully examined every thought and emotion of their hearts as if upon their death-beds and in a few hours to close their eyes upon earthly scenes. There was no making of "ascension robes;" ［SEE APPENDIX, NOTE 3.］ but all felt the need of internal evidence that they were prepared to meet the Saviour; their white robes were purity of soul,--characters cleansed from sin by the atoning blood of Christ.  {4SP 227.3}
[4SP 228.1]         God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. ［SEE APPENDIX, NOTE 1.］ Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, "Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ."  {4SP 228.1}
[4SP 228.2]         The time of expectation passed, and Christ did not appear for the deliverance of his people. Those who with sincere faith and love had looked for their Saviour, experienced a bitter disappointment. Yet the Lord had accomplished his purpose: he had tested the hearts of those who professed to be waiting for his appearing. There were among them many who had been actuated by no higher motive than fear. Their profession of faith had not affected their hearts or their lives. When the expected event failed to take place, these persons declared that they were not disappointed; they had never believed that Christ                                                                              229  would come. They were among the first to ridicule the sorrow of the true believers.  {4SP 228.2}
[4SP 229.1]          But Jesus and all the heavenly host looked with love and sympathy upon the tried and faithful yet disappointed ones. Could the vail separating the visible from the invisible world have been swept back, angels would have been seen drawing near to these steadfast souls, and shielding them from the shafts of Satan.                                                                              230   {4SP 229.1}
[4SP 230.1]       Chapter XV. - The Second Angel's Message.         The churches that refused to receive the first angel's message, rejected light from Heaven. That message was sent in mercy to arouse them to see their true condition of worldliness and backsliding, and to seek a preparation to meet their Lord. God has ever required his people to remain separate from the world, that they might not be allured from their allegiance to him. He delivered the Israelites from bondage in Egypt because he would not have them corrupted by the idolatry with which they were there surrounded. The children of this world are the children of darkness. Their attention is not directed to the Sun of Righteousness, but is centered upon themselves and the treasures of earth. Blinded by the god of this world, they have no just perception of the glory and majesty of the true God. While they enjoy his gifts, they forget the claims of the Giver. Such have chosen to walk in darkness, and they are led by the prince of the powers of darkness. They do not love and enjoy divine things, because they do not discern their value or loveliness. They have alienated themselves from the light of God, and their understanding becomes so confused in regard to that which is right, true, and holy, that                                                                              231  the things of the Spirit of God are foolishness to them.  {4SP 230.1}
[4SP 231.1]          It was to separate the church of Christ from the corrupting influence of the world that the first angel's message was given. But with the multitude, even of professed Christians, the ties which bound them to earth were stronger than the attractions heavenward. They chose to listen to the voice of worldly wisdom, and turned away from the heart-searching message of truth.  {4SP 231.1}
[4SP 231.2]          Peter, writing as he was inspired by the Holy Spirit, described the manner in which the message of Christ's second coming would be received: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished; but the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." ［2 Peter 3:3-7.］  {4SP 231.2}
[4SP 231.3]         Those who perished in the waters of the flood had an opportunity to escape. All were urged to find refuge in the ark; but the multitudes refused to heed the warning. So when the first angel's message was given, all who heard were invited to receive it, and share the blessing to follow its acceptance; but many scorned and rejected the call. One turned to his farm,                                                                              232  another to his merchandise, and they cared for none of these things. Inspiration declares that when the antediluvians rejected Noah's words, the Spirit of God ceased to strive with them. So when men now despise the warnings which God in mercy sends them, his Spirit after a time ceases to arouse conviction in their hearts. God gives light to be cherished and obeyed, not to be despised and rejected. The light which he sends becomes darkness to those who disregard it. When the Spirit of God ceases to impress the truth upon the hearts of men, all hearing is vain, and all preaching also is vain.  {4SP 231.3}
[4SP 232.1]          When the churches spurned the counsel of God by rejecting the Advent message, the Lord rejected them. The first angel was followed by a second, proclaiming, "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." ［Revelation 14:8］ This message was understood by Adventists to be an announcement of the moral fall of the churches in consequence of their rejection of the first message. The proclamation, "Babylon is fallen," was given in the summer of 1844, and as the result, about fifty thousand withdrew from these churches.  {4SP 232.1}
[4SP 232.2]         The term Babylon, derived from Babel, and signifying confusion, is applied in Scripture to the various forms of false or apostate religion. But the message announcing the fall of Babylon must apply to some religious body that was once pure, and has become corrupt. It cannot be the Romish Church which is here meant; for that church has been in a fallen condition for many centuries. But how appropriate                                                                              233  the figure as applied to the Protestant churches, all professing to derive their doctrines from the Bible, yet divided into almost innumerable sects. The unity for which Christ prayed does not exist. Instead of one Lord, one faith, one baptism, there are numberless conflicting creeds and theories. Religious faith appears so confused and discordant that the world know not what to believe as truth. God is not in all this; it is the work of man,--the work of Satan.  {4SP 232.2}
[4SP 233.1]         In Revelation 17, Babylon is represented as a woman, a figure which is used in the Scriptures as the symbol of a church. A virtuous woman represents a pure church, a vile woman an apostate church. Babylon is said to be a harlot; and the prophet beheld her drunken with the blood of saints and martyrs. The Babylon thus described represents Rome, that apostate church which has so cruelly persecuted the followers of Christ. But Babylon the harlot is the mother of daughters who follow her example of corruption. Thus are represented those churches that cling to the doctrines and traditions of Rome and follow her worldly practices, and whose fall is announced in the second angel's message.  {4SP 233.1}
[4SP 233.2]          The close relation of the church to Christ is represented under the figure of marriage. The Lord had joined his people to himself by a solemn covenant, he promising to be their God, and they pledging themselves to be his, and his alone. Said Paul, addressing the church, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." ［2 Corinthians 11:2.］ But when her confidence and affection                                                                              234  were turned away from him, and she sought after vanity, and allowed the love of worldly things to separate her from God, she forfeited the privileges included in this peculiar and sacred relation. By the apostle James those who assimilate to the world are addressed as "adulterers and adulteresses." ［James 4:4.］  {4SP 233.2}
[4SP 234.1]         A profession of religion has become popular with the world. Rulers, politicians, lawyers, doctors, merchants, join the church as a means of securing the respect and confidence of society, and advancing their own worldly interests. Thus they seek to cover all their unrighteous transactions under a profession of Christianity. The various religious bodies, re-enforced by the wealth and influence of these baptized worldlings, make a still higher bid for popularity and patronage. Splendid churches, embellished in the most extravagant manner, are erected on popular avenues. The worshipers array themselves in costly and fashionable attire. A high salary is paid for a talented minister to entertain and attract the people. His sermons must not touch popular sins, but be made smooth and pleasing for fashionable ears. Thus fashionable sinners are enrolled on the church-records, and fashionable sins are concealed under a pretense of godliness. God looks down upon these apostate bodies, and declares them daughters of a harlot. To secure the favor and support of the great men of earth, they have broken their solemn vows of allegiance and fidelity to the King of Heaven.  {4SP 234.1}
[4SP 234.2]          The great sin charged against Babylon is, that she "made all nations drink of the wine of the wrath of her fornication." This cup of intoxication                                                                              235  which she presents to the world, represents the false doctrines which she has accepted as the result of her unlawful connection with the great ones of the earth. Friendship with the world corrupts her faith, and in her turn she exerts a corrupting influence upon the world by teaching doctrines which are opposed to the plainest statements of the word of God.  {4SP 234.2}
[4SP 235.1]          Prominent among these false doctrines is that of the temporal millennium,--a thousand years of spiritual peace and prosperity, in which the world is to be converted, before the coming of Christ. This siren song has lulled thousands of souls to sleep over the abyss of eternal ruin.  {4SP 235.1}
[4SP 235.2]          The doctrine of the natural immortality of the soul has opened the way for the artful working of Satan through modern Spiritualism; and besides the Romish errors, purgatory, prayers for the dead, invocation of saints, etc., which have sprung from this source, it has led many Protestants to deny the resurrection and the Judgment, and has given rise to the revolting heresy of eternal torment, and the dangerous delusion of Universalism.  {4SP 235.2}
[4SP 235.3]          And even more dangerous and more widely held than these are the assumptions that the law of God was abolished at the cross, and that the first day of the week is now a holy day, instead of the Sabbath of the fourth commandment.  {4SP 235.3}
[4SP 235.4]          When faithful teachers expound the word of God, there arise men of learning, ministers professing to understand the Scriptures, who denounce sound doctrine as heresy, and thus turn away inquirers after truth. Were it not that the world is hopelessly                                                                              236  intoxicated with the wine of Babylon, multitudes would be convicted and converted by the plain, cutting truths of the word of God. The sin of the world's impenitence lies at the door of the church.  {4SP 235.4}
[4SP 236.1]          God sent his professed people a message that would have corrected the evils which separated them from his favor. A state of union, faith, and love had been produced among those who from every denomination in Christendom received the Advent doctrine; and had the churches in general accepted the same truth, the same blessed results would have followed. But Babylon scornfully rejected the last means which Heaven had in reserve for her restoration, and then, with greater eagerness, she turned to seek the friendship of the world.  {4SP 236.1}
[4SP 236.2]          Those who preached the first message had no purpose or expectation of causing divisions in the churches, or of forming separate organizations. "In all my labors," said Wm. Miller, "I never had the desire or thought to establish any separate interest from that of existing denominations, or to benefit one at the expense of another. I thought to benefit all. Supposing that all Christians would rejoice in the prospect of Christ's coming, and that those who could not see as I did would not love any the less those who should embrace this doctrine, I did not conceive there would ever be any necessity for separate meetings. My whole object was a desire to convert souls to God, to notify the world of a coming Judgment, and to induce my fellow-men to make that preparation of heart which will enable them to meet their God in peace. The great majority of those who were converted under my labors united                                                                              237  with the various existing churches. When individuals came to me to inquire respecting their duty, I always told them to go where they would feel at home; and I never favored any one denomination in my advice to such."  {4SP 236.2}
[4SP 237.1]          For a time many of the churches welcomed his labors; but as they decided against the Advent truth, they desired to suppress all agitation of the subject. Those who had accepted the doctrine were thus placed in a position of great trial and perplexity. They loved their churches, and were loth to separate from them; but as they were ridiculed and oppressed, denied the privilege of speaking of their hope, or of attending preaching upon the Lord's coming, many at last arose and cast off the yoke which had been imposed upon them.  {4SP 237.1}
[4SP 237.2]          In the days of the Reformation, the gentle and pious Melancthon declared, "There is no other church than the assembly of those who have the word of God, and who are purified by it." Adventists, seeing that the churches rejected the testimony of God's word, could no longer regard them as constituting the church of Christ, "the pillar and ground of the truth;" and as the message, "Babylon is fallen," began to be proclaimed, they felt themselves justified in separating from their former connection.  {4SP 237.2}
[4SP 237.3]          Since the rejection of the first message, a sad change has taken place in the churches. As truth is spurned, error is received and cherished. Love for God, and faith in his word, have grown cold. The churches have grieved the Spirit of the Lord, and it has been in a great measure withdrawn. The words of the prophet Ezekiel are fearfully applicable:                                                                              238  "Son of man, these men have set up their idols in their heart, and put the stumbling-block of their iniquity before their face. Should I be inquired of at all by them?" "I the Lord will answer him that cometh according to the multitude of his idols." ［Ezekiel 14:3, 4.］ Men may not bow down to idols of wood and stone, but all who love the things of the world and take pleasure in unrighteousness have set up idols in their hearts. The majority of professed Christians are serving other gods besides the Lord. Pride and luxury are cherished, idols are set up in the sanctuary, and her holy places are polluted.  {4SP 237.3}
[4SP 238.1]         Anciently the Lord declared to his servants concerning Israel: "The leaders of this people cause them to err, and they that are led of them are destroyed." ［Isaiah 9:16.］ "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?" ［Jeremiah 5:31.］ "For from the least of them even unto the greatest of them, every one is given to covetousness; and from the prophet even unto the priest, every one dealeth falsely." ［Jeremiah 6:13.］ The Jewish church, once so highly favored of the Lord, became an astonishment and a reproach through neglect to improve the blessings granted them. Pride and unbelief led to their ruin. But these scriptures do not apply to ancient Israel only. The character and condition of many nominally Christian churches are here portrayed. Though in possession of far greater blessings than were granted to the Jews, they are following in the steps of that people; and the greater the light and                                                                              239  privileges bestowed, the greater the guilt of those who permit them to pass unimproved.  {4SP 238.1}
[4SP 239.1]         The picture which the apostle Paul has drawn of the professed people of God in the last days is a sad but faithful delineation of the popular churches of our time. "Having a form of godliness, but denying the power thereof," "lovers of pleasures more than lovers of God," "lovers of their own selves, covetous, boasters, proud," ［2 Timothy 3:2-7.］--such are a few specifications from the dark catalogue which he has given. And in view of the frequent and startling revelations of crime, even among those that minister in holy things, who dare affirm that there is one sin enumerated by the apostle which is not concealed under a profession of Christianity?  {4SP 239.1}
[4SP 239.2]         "But what fellowship hath righteousness with unrighteousness?" "And what concord hath Christ with Belial?" "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, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." ［2 Corinthians 6:14-18.］  {4SP 239.2}
[4SP 239.3]         At the proclamation of the first angel's message, the people of God were in Babylon; and many true Christians are still to be found in her communion. Not a few who have never seen the special truths for this time are dissatisfied with their present position, and are longing for clearer light. They look in vain                                                                              240  for the image of Christ in the church. As the churches depart more and more widely from the truth, and ally themselves more closely with the world, the time will come when those who fear and honor God can no longer remain in connection with them. Those that "believed not the truth, but had pleasure in unrighteousness," will be left to receive "strong delusion," and to "believe a lie." ［2 Thessalonians 2:11, 12.］ Then the spirit of persecution will again be revealed. But the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord still in Babylon, will heed the call, "Come out of her, my people."                                                                              241   {4SP 239.3}
[4SP 241.1]      Chapter XVI. - The Tarrying Time.         When the year 1843 ［SEE APPENDIX, NOTE 4.］ entirely passed away unmarked by the advent of Jesus, those who had looked in faith for his appearing were for a time left in doubt and perplexity. But notwithstanding their disappointment, many continued to search the Scriptures, examining anew the evidences of their faith, and carefully studying the prophecies to obtain further light. The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The believers could not explain their disappointment; yet they felt assured that God had led them in their past experience.  {4SP 241.1}
[4SP 241.2]         Their faith was greatly strengthened by the direct and forcible application of those scriptures which set forth a tarrying time. As early as 1842, the Spirit of God had moved upon Charles Fitch to devise the prophetic chart, which was generally regarded by Adventists as a fulfillment of the command given by the prophet Habakkuk, "to write the vision and make it plain upon tables." No one, however, then saw the tarrying time, which was brought to view in the same prophecy. After the disappointment, the full                                                                              242  meaning of this scripture became apparent. Thus speaks the prophet: "Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." ［Habakkuk 2:2, 3.］  {4SP 241.2}
[4SP 242.1]         A portion of Ezekiel's prophecy also was a source of much strength and comfort to believers: "And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God:" "The days are at hand, and the effect of every vision." "I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged." "They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God: There shall none of my words be prolonged any more, but the word which I have spoken shall be done." ［Ezekiel 12:21-25, 27, 28.］  {4SP 242.1}
[4SP 242.2]         The waiting ones rejoiced that He who knows the end from the beginning had looked down through the ages, and, foreseeing their disappointment, had given them words of courage and hope. Had it not been for such portions of Scripture, showing that they were in the right path, their faith would have failed in that trying hour.  {4SP 242.2}
[4SP 242.3]          In the parable of the ten virgins, Matthew 25, the experience of Adventists is illustrated by the                                                                              243  incidents of an Eastern marriage. "Then shall the kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom." "While the bridegroom tarried, they all slumbered and slept." The wide-spread movement under the proclamation of the first message, answered to the going forth of the virgins, while the passing of the time of expectation, the disappointment, and the delay, were represented by the tarrying of the bridegroom. After the definite time had passed, the true believers were still united in the belief that the end of all things was at hand; but it soon became evident that they were losing, to some extent, their zeal and devotion, and were falling into the state denoted in the parable by the slumbering of the virgins during the tarrying time.  {4SP 242.3}
[4SP 243.1]          About this time, fanaticism began to appear. Some who professed to be zealous believers in the message rejected the word of God as the one infallible guide, and, claiming to be led by the Spirit, gave themselves up to the control of their own feelings, impressions, and imaginations. There were some who manifested a blind and bigoted zeal, denouncing all who would not sanction their course. Their fanatical ideas and exercises met with no sympathy from the great body of Adventists; yet they served to bring reproach upon the cause of truth.  {4SP 243.1}
[4SP 243.2]          Satan was seeking by this means to oppose and destroy the work of God. The people had been greatly stirred by the Advent movement, thousands of sinners had been converted, and faithful men were giving themselves to the work of proclaiming the truth, even in the tarrying time. The prince of evil was                                                                              244  losing his subjects; and in order to bring reproach upon the cause of God, he sought to deceive those who professed the faith, and to drive them to extremes. Then his agents stood ready to seize upon every error, every failure, every unbecoming act, and hold it up before the people in the most exaggerated light, to render Adventists and their faith odious. Thus the greater the number whom he could crowd in to make a profession of the Advent faith while his power controlled their hearts, the greater advantage would he gain by calling attention to them as representatives of the whole body of believers.  {4SP 243.2}
[4SP 244.1]          Satan is an accuser of the brethren, and it is his spirit which inspires men to watch for the errors and defects of the Lord's people, and to hold them up to notice, while their good deeds are passed by without a mention. He is always active when God is at work for the salvation of souls. When the sons of God come to present themselves before the Lord, Satan comes also among them. In every revival he is ready to bring in those who are unsanctified in heart and unbalanced in mind. When they have accepted some points of truth, and gained a place with believers, he works through them to introduce theories that will deceive the unwary. No man is proved to be a true Christian because he is found in company with the children of God, even in the house of worship and around the table of the Lord. Satan is frequently there upon the most solemn occasions, in the form of those whom he can use as his agents.  {4SP 244.1}
[4SP 244.2]          The great deceiver will profess anything, in order to gain adherents. But should he claim to be converted, should he, if it were possible, enter Heaven and                                                                              245  associate with the angels, he would not be changed in character. While the true worshipers would be bowed in adoration before their Maker, he would be plotting mischief against God's cause and people, devising means to ensnare souls, considering the most successful method of sowing tares.  {4SP 244.2}
[4SP 245.1]          Satan contests every inch of ground over which God's people advance in their journey toward the heavenly city. In all the history of the church, no reformation has been carried forward without encountering serious obstacles. Thus it was in Paul's day. Wherever the apostle would raise up a church, there were some who professed to receive the faith, but who brought in heresies, that, if received, would eventually crowd out the love of the truth. Luther suffered great perplexity and distress from the course of fanatical persons who claimed that God had spoken directly through them, and who therefore set their own ideas and opinions above the testimony of the Scriptures. Many who were lacking in faith and experience, but who had considerable self-sufficiency, and who loved to hear and tell some new thing, were beguiled by the pretensions of the new teachers, and they joined the agents of Satan in their work of tearing down what God had moved Luther to build up. The Wesleys also, and others who blessed the world by their influence and their faith, encountered at every step the wiles of Satan in pushing over-zealous, unbalanced, and unsanctified ones into fanaticism of every grade.  {4SP 245.1}
[4SP 245.2]          Wm. Miller had no sympathy with those influences that led to fanaticism. He declared, with Martin Luther, that every spirit should be tested by the word                                                                              246  of God: "The devil has great power over the minds of some at the present day. And how shall we know what manner of spirit they are of? The Bible answers: 'By their fruits ye shall know them.'" "There are many spirits gone out into the world; and we are commanded to try the spirits. The spirit that does not cause us to live soberly, righteously, and godly, in this present world, is not the spirit of Christ. I am more and more convinced that Satan has much to do in these wild movements." "Many among us, who pretend to be wholly sanctified, are following the traditions of men, and apparently are as ignorant of truth as others who make no such pretensions, and are not half so modest." "The spirit of error will lead us from the truth; and the Spirit of God will lead us into truth. But, say you, a man may be in error, and think he has the truth. What then? We answer, The Spirit and word agree. If a man judges himself by the word of God, and finds a perfect harmony through the whole word, then he must believe he has the truth; but if he finds the spirit by which he is led does not harmonize with the whole tenor of God's law or book, then let him walk carefully, lest he be caught in the snare of the devil." "I have often obtained more evidence of inward piety from a kindling eye, a wet cheek, and a choked utterance, than from all the noise in Christendom."  {4SP 245.2}
[4SP 246.1]          The enemies of the Reformation charged all the evils of fanaticism upon the very ones who were laboring most earnestly against it. A similar course was pursued by the opposers of the Advent movement. And not content with misrepresenting and exaggerating the errors of extremists and fanatics,                                                                              247  they circulated unfavorable reports that had not the slightest semblance of truth. These persons were actuated by prejudice and hatred. Their peace was disturbed by the proclamation of Christ at the door. They feared it might be true, yet hoped it was not, and this was the secret of their warfare against Adventists and their faith.  {4SP 246.1}
[4SP 247.1]          The fact that a few fanatics worked their way into the ranks of Adventists is no more a reason to decide that the movement was not of God, than is the presence of fanatics and deceivers in the church in Paul's or Luther's day a sufficient excuse for discarding or ridiculing their work. Let the people of God arouse out of sleep, and begin in earnest the work of repentance and reformation, let them search the Scriptures to learn the truth as it is in Jesus, let them make an entire consecration to God, and evidence will not be wanting that Satan is still active and vigilant. With all possible deception will he manifest his power, calling to his aid all the fallen angels of his realm.  {4SP 247.1}
[4SP 247.2]          It was not the proclamation of the Advent message that created fanaticism and division. These appeared in the summer of 1844, when Adventists were in a state of doubt and perplexity concerning their real position. The preaching of the first message in 1843, and of the midnight cry in 1844, tended directly to repress fanaticism and dissension. Those who participated in these solemn movements were in harmony; their hearts were filled with love for one another, and for Jesus, whom they expected soon to see. The one faith, the one blessed hope, lifted them above the control of any human influence, and proved a shield against the assaults of Satan.                                                                              248   {4SP 247.2}
[4SP 248.1]       Chapter XVII. - The Midnight Cry.         "While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps." ［Matthew 25:5-7.］  {4SP 248.1}
[4SP 248.2]         In the summer of 1844, Adventists discovered the mistake in their former reckoning of the prophetic periods, and settled upon the correct position. The 2300 days of Daniel 8:14, which all believed to extend to the second coming of Christ, had been thought to end in the spring of 1844; but it was now seen that this period extended to the autumn of the same year, ［SEE APPENDIX, NOTE 1.］ and the minds of Adventists were fixed upon this point as the time for the Lord's appearing. The proclamation of this time message was another step in the fulfillment of the parable of the marriage, whose application to the experience of Adventists had already been clearly seen. As in the parable the cry was raised at midnight announcing the approach of the bridegroom, so in the fulfillment, midway between the spring of 1844, when it was first supposed that the 2300 days would close, and the autumn of 1844, at which time it was afterward found                                                                              249  that they were really to close, such a cry was raised, in the very words of Scripture: "Behold, the Bridegroom cometh; go ye out to meet him."  {4SP 248.2}
[4SP 249.1]         Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Before this proclamation, fanaticism disappeared, like early frost before the rising sun. Believers once more found their position, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from his servants. It bore the characteristics which mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer, and unreserved consecration to God.  {4SP 249.1}
[4SP 249.2]          Said Wm. Miller, in describing that work: "There is no great expression of joy; that is, as it were, suppressed for a future occasion, when all Heaven and earth will rejoice together with joy unspeakable and full of glory. There is no shouting; that, too, is reserved for the shout from Heaven. The singers are silent; they are waiting to join the angelic hosts, the choir from Heaven. No arguments are used or needed; all seem convinced that they have the truth. There is no clashing of sentiments; all are of one heart and of one mind."                                                                              250   {4SP 249.2}
[4SP 250.1]          Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of forty years, all who shared in that movement and who have stood firm upon the platform of truth, still feel the holy influence of that blessed work, and bear witness that it was of God.  {4SP 250.1}
[4SP 250.2]          At the call, "The Bridegroom cometh; go ye out to meet him," the waiting ones "arose and trimmed their lamps;" they studied the word of God with an intensity of interest before unknown. Angels were sent from Heaven to arouse those who had become discouraged, and prepare them to receive the message. The work did not stand in the wisdom and learning of men, but in the power of God. It was not the most talented, but the most humble and devoted, who were the first to hear and obey the call. Farmers left their crops standing in the fields, mechanics laid down their tools, and with tears and rejoicing went out to give the warning. Those who had formerly led in the cause were among the last to join in this movement. The churches in general closed their doors against it, and a large company who had the living testimony withdrew from their connection. In the providence of God, this cry united with the second angel's message, and gave power to that work.  {4SP 250.2}
[4SP 250.3]          The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal                                                                              251  entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, "Blessed is he that cometh in the name of the Lord!" ［Matthew 21:9.］ In like manner did unbelievers who flocked to the Adventist meetings--some from curiosity, some merely to ridicule--feel the convincing power attending the message, "Behold, the Bridegroom cometh!"  {4SP 250.3}
[4SP 251.1]         At that time there was faith that brought answers to prayer,--faith that had respect to the recompense of reward. Like showers of rain upon the thirsty earth, the Spirit of grace descended upon the earnest seekers. Those who expected soon to stand face to face with their Redeemer felt a solemn joy that was unutterable. The softening, subduing power of the Holy Spirit melted the heart, as wave after wave of the glory of God swept over the faithful, believing ones.  {4SP 251.1}
[4SP 251.2]          Carefully and solemnly those who received the message came up to the time when they hoped to meet their Lord. Every morning they felt that it was their first duty to secure the evidence of their acceptance with God. Their hearts were closely united, and they prayed much with and for one another. They often met together in secluded places to commune with God, and the voice of intercession ascended to Heaven from the fields and groves. The assurance to the Saviour's approval was more necessary to them than their daily food, and if a cloud                                                                              252  darkened their minds, they did not rest until it was swept away. As they felt the witness of pardoning grace, they longed to behold Him whom their souls loved.  {4SP 251.2}
[4SP 252.1]          But again they were destined to disappointment. The time of expectation passed, and their Saviour did not appear. With unwavering confidence they had looked forward to his coming, and now they felt as did Mary, when, coming to the Saviour's tomb and finding it empty, she exclaimed with weeping, "They have taken away my Lord, and I know not where they have laid him." ［John 20:13.］  {4SP 252.1}
[4SP 252.2]         A feeling of awe, a fear that the message might be true, had for a time served as a restraint upon the unbelieving world. After the passing of the time, this did not at once disappear; they dared not triumph over the disappointed ones; but as no tokens of God's wrath were seen, they recovered from their fears, and resumed their reproach and ridicule. A large class who had professed to believe in the Lord's soon coming, renounced their faith. Some who had been very confident were so deeply wounded in their pride that they felt like fleeing from the world. Like Jonah, they complained of God, and chose death rather than life. Those who had based their faith upon the opinions of others, and not upon the word of God, were now as ready to again exchange their views. The scoffers won the weak and cowardly to their ranks, and all united in declaring that there could be no more fears or expectations now. The time had passed, the Lord had not come, and the world might remain the same for thousands of years.                                                                              253   {4SP 252.2}
[4SP 253.1]          The earnest, sincere believers had given up all for Christ, and had shared his presence as never before. They had, as they believed, given their last warning to the world, and, expecting soon to be received into the society of their divine Master and the heavenly angels, they had, to a great extent, withdrawn from the unbelieving multitude. With intense desire they had prayed, "Come, Lord Jesus, and come quickly." But he had not come. And now to take up again the heavy burden of life's cares and perplexities, and to endure the taunts and sneers of a scoffing world, was indeed a terrible trial of faith and patience.  {4SP 253.1}
[4SP 253.2]          Yet this disappointment was not so great as was that experienced by the disciples at the time of Christ's first advent. When Jesus rode triumphantly into Jerusalem, his followers believed that he was about to ascend the throne of David, and deliver Israel from her oppressors. With high hopes and joyful anticipations they vied with one another in showing honor to their King. Many spread their outer garments as a carpet in his path, or strewed before him the leafy branches of the palm. In their enthusiastic joy they united in the glad acclaim, "Hosanna to the Son of David!" When the Pharisees, disturbed and angered by this outburst of rejoicing, wished Jesus to rebuke his disciples, he replied, "If these should hold their peace, the stones would immediately cry out." ［Luke 19:40.］ Prophecy must be fulfilled. The disciples were accomplishing the purpose of God; yet they were doomed to a bitter disappointment. But a few days had passed ere they witnessed the Saviour's agonizing death, and laid him in the tomb.                                                                              254  Their expectations had not been realized in a single particular, and their hopes died with Jesus. Not till their Lord had come forth triumphant from the grave could they perceive that all had been foretold by prophecy, and "that Christ must needs have suffered, and risen again from the dead." ［Acts 17:3.］ In like manner was prophecy fulfilled in the first and second angels' messages. They were given at the right time, and accomplished the work which God designed to accomplish by them.  {4SP 253.2}
[4SP 254.1]         The world had been looking on, expecting that if the time passed and Christ did not appear, the whole system of Adventism would be given up. But while many, under strong temptation, yielded their faith, there were some who stood firm. They could detect no error in their reckoning of the prophetic periods. The ablest of their opponents had not succeeded in overthrowing their position. True, there had been a failure as to the expected event, but even this could not shake their faith in the word of God. When Jonah proclaimed in the streets of Nineveh that within forty days the city would be overthrown, the Lord accepted the humiliation of the Ninevites, and extended their period of probation; yet the message of Jonah was sent of God, and Nineveh was tested according to his will. Adventists believed that God had in like manner led them to warn the world of the coming Judgment, and notwithstanding their disappointment, they felt assured that they had reached a most important crisis.  {4SP 254.1}
[4SP 254.2]          The parable of the wicked servant was regarded as applying to those who desired to put off the coming of the Lord: "If that evil servant                                                                              255  shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites." ［Matthew 24:48-51.］  {4SP 254.2}
[4SP 255.1]         The feelings of those who held fast the Advent truth are expressed in the words of Wm. Miller: "Were I to live my life over again, with the same evidence that I then had, to be honest with God and men I should have to do as I have done." "I hope I have cleansed my garments from the blood of souls; I feel that, as far as possible, I have freed myself from all guilt in their condemnation." "Although I have been twice disappointed," wrote this man of God, "I am not yet cast down or discouraged." "My hope in the coming of Christ is as strong as ever. I have done only what, after years of sober consideration, I felt it my solemn duty to do. If I have erred, it has been on the side of charity, the love of my fellow-man, and my conviction of duty to God." "One thing I do know, I have preached nothing but what I believed; and God's hand has been with me, his power has been manifested in the work, and much good has been effected." "Many thousands, to all human appearance, have been made to study the Scriptures by the preaching of the time; and by that means, through faith and the sprinkling of the blood of Christ, have been reconciled to God." "I have never courted the smiles of the proud, nor quailed when the world frowned. I shall not now purchase their favor, nor                                                                              256  shall I go beyond duty to tempt their hate. I shall never seek my life at their hands, nor shrink, I hope, from losing it, if God in his good providence so orders."  {4SP 255.1}
[4SP 256.1]          God did not forsake his people; his Spirit still abode with those who did not rashly deny the light which they had received, and denounce the Advent movement. The apostle Paul, looking down through the ages, had written words of encouragement and warning for the tried, waiting ones at this crisis: "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul." ［Hebrews 10:35-39.］  {4SP 256.1}
[4SP 256.2]         The people here addressed were in danger of making shipwreck of faith. They had done the will of God in following the guidance of his Spirit and his word; yet they could not understand his purpose in their past experience, nor could they discern the pathway before them, and they were tempted to doubt whether God had indeed been leading them. At this time the words were specially applicable, "Now the just shall live by faith." As the bright light of the midnight cry had shone upon their pathway, and they had seen the prophecies unsealed, and the rapidly fulfilling signs telling that the coming of Christ was near, Adventists had walked, as it                                                                              257  were, by sight. But now, bowed down by disappointed hopes, they could stand only by faith in God and in his word. The scoffing world were saying, "You have been deceived. Give up your faith, and say that the Advent movement was of Satan." But God's word declared, "If any man draw back, my soul shall have no pleasure in him." To renounce their faith now, and deny the power of the Holy Spirit which had attended the message, would be drawing back toward perdition. They were encouraged to steadfastness by the words of Paul, "Cast not away therefore your confidence;" "ye have need of patience;" "for yet a little while, and He that shall come will come, and will not tarry." Their only safe course was to cherish the light which they had already received of God, hold fast to his promises, and continue to search the Scriptures, and patiently wait and watch to receive further light.                                                                              258   {4SP 256.2}
[4SP 258.1]       Chapter XVIII. - The Sanctuary.         The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." ［Daniel 8:14.］ These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy joyfully repeated as the watchword of their faith. All felt that upon the events therein brought to view depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary, and that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day. This they understood would take place at the second coming of Christ. Hence the conclusion that Christ would return to the earth in 1844.  {4SP 258.1}
[4SP 258.2]         But the appointed time came, and the Lord did not appear. The believers knew that God's word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly                                                                              259  cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this position, except that Christ had not come at the time of expectation. They argued that if the prophetic days had ended in 1844, Christ would then have come to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.  {4SP 258.2}
[4SP 259.1]          To accept this conclusion was to renounce the former reckoning of the prophetic periods, and involve the whole question in confusion. It was a deliberate surrender of positions which had been reached through earnest, prayerful study of the Scriptures, by minds enlightened by the Spirit of God, and hearts burning with its living power; positions which had withstood the most searching criticism and the most bitter opposition of popular religionists and worldly-wise men, and which had stood firm against the combined forces of learning and eloquence, and the taunts and revilings alike of the honorable and the base. And all this sacrifice was made in order to maintain the theory that the earth is the sanctuary.  {4SP 259.1}
[4SP 259.2]          God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though the majority of Adventists abandoned their former reckoning of the prophetic periods, and consequently denied the correctness of the movement based thereon,                                                                              260  a few were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the special witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the Scriptures, and that it was their duty to hold fast the truths already gained, and to still pursue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their explanation of the prophetic periods, they were led to examine more closely the subject of the sanctuary. ［SEE APPENDIX, NOTE 5.］  {4SP 259.2}
[4SP 260.1]         In their investigation they learned, that the earthly sanctuary, built by Moses at the command of God, according to the pattern shown him in the mount, was "a figure for the time then present, in which were offered both gifts and sacrifices;" that its two holy places were "patterns of things in the heavens;" that Christ, our great High Priest, is "a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man;" that "Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us." ［Hebrews 9:9, 23; 8:2; 9:24.］  {4SP 260.1}
[4SP 260.2]         The sanctuary in Heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy. God placed his Spirit upon the builders of the earthly sanctuary. The artistic skill displayed in its construction was a manifestation of divine wisdom. The walls had the appearance of massive gold, reflecting in every direction                                                                              261  the light of the seven lamps of the golden candlestick. The table of show-bread and the altar of incense glittered like burnished gold. The gorgeous curtain which formed the ceiling, inwrought with figures of angels in blue and purple and scarlet, added to the beauty of the scene. And beyond the second vail was the holy shekinah, the visible manifestation of God's glory, before which none but the high priest could enter and live. The matchless splendor of the earthly tabernacle reflected to human vision the glories of that heavenly temple where Christ our forerunner ministers for us before the throne of God.  {4SP 260.2}
[4SP 261.1]          As the sanctuary on earth had two apartments, the holy and the most holy, so there are two holy places in the sanctuary in Heaven. And the ark containing the law of God, the altar of incense, and other instruments of service found in the sanctuary below, have also their counterpart in the sanctuary above. In holy vision the apostle John was permitted to enter Heaven, and he there beheld the candlestick and the altar of incense, and as "the temple of God was opened," he beheld also "the ark of his testament." ［Revelation 4:5;  8:3; Revelation 11:19.］  {4SP 261.1}
[4SP 261.2]         Those who were seeking for the truth found indisputable proof of the existence of a sanctuary in Heaven. Moses made the earthly sanctuary after a pattern which was shown him. Paul declares that that pattern was the true sanctuary which is in Heaven. John testifies that he saw it in Heaven.  {4SP 261.2}
[4SP 261.3]          In the temple in Heaven, the dwelling-place of God, his throne is established in righteousness and judgment. In the most holy place is his law, the great                                                                              262  rule of right by which all mankind are tested. The ark that enshrines the tables of the law is covered with the mercy-seat, before which Christ pleads his blood in the sinner's behalf. Thus is represented the union of justice and mercy in the plan of human redemption. This union infinite wisdom alone could devise, and infinite power accomplish; it is a union that fills all Heaven with wonder and adoration. The cherubim of the earthly sanctuary looking reverently down upon the mercy-seat, represent the interest with which the heavenly host contemplate the work of redemption. This is the mystery of mercy into which angels desire to look,--that God can be just while he justifies the repenting sinner, and renews his intercourse with the fallen race; that Christ could stoop to raise unnumbered multitudes from the abyss of ruin, and clothe them with the spotless garments of his own righteousness, to unite with angels who have never fallen, and to dwell forever in the presence of God.  {4SP 261.3}
[4SP 262.1]          At the termination of the 2300 days, in 1844, no sanctuary had existed on earth for many centuries; therefore the sanctuary in Heaven must be the one brought to view in the declaration, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." But how could a sanctuary in Heaven need cleansing? Turning again to the Scriptures, the students of prophecy learned that the cleansing was not a removal of physical impurities, for it was to be accomplished with blood, and therefore must be a cleansing from sin. Thus says the apostle: "It was therefore necessary that the patterns of things in the Heavens should be purified with these                                                                              263  ［the blood of animals］; but the heavenly things themselves with better sacrifices than these ［even the precious blood of Christ］." ［Hebrews 9:23.］ To obtain a further knowledge of the cleansing to which the prophecy points, it was necessary to understand the ministration of the heavenly sanctuary. This could be learned only from the ministration of the earthly sanctuary; for Paul declares that the priests who officiated there served "unto the example and shadow of heavenly things." ［Hebrews 8:5.］  {4SP 262.1}
[4SP 263.1]         The ministration of the earthly sanctuary consisted of two divisions: the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim's head, confessed his sins, thus in figure transferring them to the innocent sacrifice. The animal was then slain, and the blood or the flesh was carried by the priest into the holy place. Thus the sin was, in figure, transferred to the sanctuary. Such was the work that went forward throughout the year. The continual transfer of sins to the sanctuary, rendered a further work of ministration necessary in order for their removal. On the tenth day of the seventh month the high priest entered the inner apartment, or most holy place, which he was forbidden, on pain of death, to enter at any other time. The cleansing of the sanctuary then performed completed the yearly round of service.  {4SP 263.1}
[4SP 263.2]          On the great day of atonement, two kids of the                                                                              264  goats were brought to the door of the tabernacle, and lots were cast upon them, "one lot for the Lord, and the other lot for the scape-goat." The goat upon which fell the lot for the Lord was to be slain as a sin-offering for the people. And the priest was to bring his blood within the vail, and sprinkle it upon the mercy-seat, and before the mercy-seat. "And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness." ［Leviticus 16:8, 16.］  {4SP 263.2}
[4SP 264.1]         "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited." ［Leviticus 16:21, 22.］ The scape-goat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp.  {4SP 264.1}
[4SP 264.2]         The whole ceremony was designed to impress the Israelites with the holiness of God and his abhorrence of sin, and, further, to show them that they could not come in contact with sin without becoming polluted. Every man was required to afflict his soul while this work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.                                                                              265   {4SP 264.2}
[4SP 265.1]          Important truths concerning the atonement may be learned from the typical service. A substitute was accepted in the sinner's stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this general offering, and sprinkled it upon the mercy-seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself, and bore them from the sanctuary. Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people.  {4SP 265.1}
[4SP 265.2]          Such was the service performed "unto the example and shadow of heavenly things." And what was done in type in the ministration of the earthly, is done in reality in the ministration of the heavenly. After his ascension, our Saviour began his work as our high priest. Says Paul, "Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us." ［Hebrews 9:24.］ In harmony with the typical service, he began his ministration in                                                                              266  the holy place, and at the termination of the prophetic days in 1844, as foretold by Daniel the prophet, he entered the most holy to perform the last division of his solemn work,--to cleanse the sanctuary.  {4SP 265.2}
[4SP 266.1]         As the sins of the people were anciently transferred, in figure, to the earthly sanctuary by the blood of the sin-offering, so our sins are, in fact, transferred to the heavenly sanctuary by the blood of Christ. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. This necessitates an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of his atonement. The cleansing of the sanctuary therefore involves a work of investigative Judgment. This work must be performed prior to the coming of Christ to redeem his people; for when he comes, his reward is with him to give to every man according to his works. ［Revelation 22:12.］  {4SP 266.1}
[4SP 266.2]         Thus those who followed in the advancing light of the prophetic word saw that instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, into the presence of God, to perform the closing work of atonement, preparatory to his coming.  {4SP 266.2}
[4SP 266.3]          It was seen, also, that while the sin-offering pointed to Christ as a sacrifice, and the high priest represented Christ as a mediator, the scape-goat typified Satan, the author of sin, upon whom the sins of the truly                                                                              267  penitent will finally be placed. When the high priest, by virtue of the blood of the sin-offering, removed the sins from the sanctuary, he placed them upon the scape-goat. When Christ, by virtue of his own blood, removes the sins of his people from the heavenly sanctuary at the close of his ministration, he will place them upon Satan, who, in the execution of the judgment, must bear the final penalty. The scape-goat was sent away into a land not inhabited, never to come again into the congregation of Israel. So will Satan be forever banished from the presence of God and his people, and he will be blotted from existence in the final destruction of sin and sinners.  {4SP 266.3}
[4SP 268.1]       Chapter XIX. - An Open and a Shut Door.         The subject of the sanctuary was the key which unlocked the mystery of the disappointment, showing that God had led his people in the great Advent movement. It opened to view a complete system of truth, connected and harmonious, and revealed present duty as it brought to light the position and work of God's people.  {4SP 268.1}
[4SP 268.2]          After the passing of the time of expectation, in 1844, Adventists still believed the Saviour's coming to be very near; they held that they had reached an important crisis, and that the work of Christ as man's intercessor before God, had ceased. Having given the warning of the Judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of his mercy. All this confirmed them in the belief that probation had ended, or, as they then expressed it, "the door of mercy was shut." ［SEE APPENDIX, NOTE 6.］  {4SP 268.2}
[4SP 268.3]         But clearer light came with the investigation of the sanctuary question. Now was seen the application of those words of Christ in the Revelation, addressed to the church at this very time: "These                                                                              269  things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth; I know thy works; behold, I have set before thee an open door, and no man can shut it." ［Revelation 3:7, 8.］ Here an open as well as a shut door is brought to view. At the termination of the 2300 prophetic days in 1844, Christ changed his ministration from the holy to the most holy place. When, in the ministration of the earthly sanctuary, the high priest on the day of atonement entered the most holy place, the door of the holy place was closed, and the door of the most holy was opened. So, when Christ passed from the holy to the most holy of the heavenly sanctuary, the door, or ministration, of the former apartment was closed, and the door, or ministration, of the latter was opened. Christ had ended one part of his work as our intercessor, to enter upon another portion of the work; and he still presented his blood before the Father in behalf of sinners. "Behold," he declares, "I have set before thee an open door, and no man can shut it."  {4SP 268.3}
[4SP 269.1]         Those who by faith follow Jesus in the great work of the atonement, receive the benefits of his mediation in their behalf; but those who reject the light that brings to view this work of ministration, are not benefited thereby. The Jews who rejected the light given at Christ's first advent, and refused to believe in him as the Saviour of the world, could not receive pardon through him. When Jesus at his ascension entered by his own blood into the heavenly sanctuary to shed upon his disciples the blessings of his mediation, the Jews were left in total darkness, to                                                                              270  continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God, was no longer open. The Jews had refused to seek him in the only way whereby he could then be found, through the ministration in the sanctuary in Heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of his mediation.  {4SP 269.1}
[4SP 270.1]          The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary, and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins, and not be cut off from the congregation. How much more essential in this anti-typical day of atonement that we understand the work of our High Priest, and know what duties are required of us.  {4SP 270.1}
[4SP 270.2]          Men cannot with impunity reject the warnings which God in mercy sends them. A message was sent from Heaven to the world in Noah's day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from that sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all                                                                              271  but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, "Your house is left unto you desolate." ［Matthew 23:38.］ Looking down to the last days, the same infinite power declares, concerning those who "received not the love of the truth, that they might be saved," "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." ［2 Thessalonians 2:10-12.］ As they reject the teachings of his word, God withdraws his Spirit, and leaves them to the deceptions which they love.  {4SP 270.2}
[4SP 271.1]         But Christ still intercedes in man's behalf, and light will be given to those who seek it. Though this was not at first understood by Adventists, it was afterward made plain as the scriptures which define their true position began to open before them.  {4SP 271.1}
[4SP 271.2]          The passing of the time in 1844 was followed by a period of great trial to those who still held the Advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to the sanctuary above. As has been stated, Adventists were for a short time united in the belief that the door of mercy was shut. This position was soon abandoned. Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or Satanic agencies the powerful influence of the Holy Spirit which had attended the Advent movement. Another class firmly held that the Lord had led them in their past                                                                              272  experience; and as they waited and watched and prayed to know the will of God, they saw that their great High Priest had entered upon another work of ministration, and, following him by faith, they were led to understand also the closing work of the church, and were prepared to receive and give to the world the warning of the third angel of Revelation 14.                                                                              273   {4SP 271.2}
[4SP 273.1]       Chapter XX. - The Third Angel's Message.         When Christ entered the most holy place of the heavenly sanctuary to perform the closing work of the atonement, he committed to his servants the last message of mercy to be given to the world. Such is the warning of the third angel of Revelation 14. Immediately following its proclamation, the Son of man is seen by the prophet coming in glory to reap the harvest of the earth.  {4SP 273.1}
[4SP 273.2]          As foretold in the Scriptures, the ministration of Christ in the most holy place began at the termination of the prophetic days in 1844. To this time apply the words of the Revelator, "The temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." ［Revelation 11:19］ The ark of God's testament is in the second apartment of the sanctuary. As Christ entered there, to minister in the sinner's behalf, the inner temple was opened, and the ark of God was brought to view. To those who by faith beheld the Saviour in his work of intercession, God's majesty and power were revealed. As the train of his glory filled the temple, light from the holy of holies was shed upon his waiting people on the earth.  {4SP 273.2}
[4SP 273.3]         They had by faith followed their High Priest from the holy to the most holy, and they saw him pleading                                                                              274  his blood before the ark of God. Within that sacred ark is the Father's law, the same that was spoken by God himself amid the thunders of Sinai, and written with his own finger on the tables of stone. Not one command has been annulled; not a jot or tittle has been changed. While God gave to Moses a copy of his law, he preserved the great original in the sanctuary above. Tracing down its holy precepts, the seekers for truth found, in the very bosom of the decalogue, the fourth commandment, as it was first proclaimed: "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 man-servant, nor thy maid-servant, 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." ［Exodus 20:8-11.］  {4SP 273.3}
[4SP 274.1]         The Spirit of God impressed the hearts of these students of his word. The conviction was urged upon them, that they had ignorantly transgressed the fourth commandment by disregarding the Creator's rest-day. They began to examine the reasons for observing the first day of the week instead of the day which God had sanctified. They could find no evidence in the Scriptures that the fourth commandment had been abolished, or that the Sabbath had been changed; the blessing which first hallowed the seventh day had never been removed. They had been honestly seeking to know and do God's will,                                                                              275  and now, as they saw themselves transgressors of his law, sorrow filled their hearts. They at once evinced their loyalty to God by keeping his Sabbath holy.  {4SP 274.1}
[4SP 275.1]          Many and earnest were the efforts made to overthrow their faith. None could fail to see that if the earthly sanctuary was a figure or pattern of the heavenly, the law deposited in the ark on earth was an exact transcript of the law in the ark in Heaven, and that an acceptance of the truth concerning the heavenly sanctuary involved an acknowledgment of the claims of God's law, and the obligation of the Sabbath of the fourth commandment. Here was the secret of the bitter and determined opposition to the harmonious exposition of the Scriptures that brought to view the ministration of Christ in the heavenly sanctuary. How hard men tried to close the door which God had opened, and to open the door which he had closed! But "He that openeth and no man shutteth, and shutteth and no man openeth," had declared, "Behold, I have set before thee an open door, and no man can shut it." ［Revelation 3:7, 8.］ Christ had opened the door, or ministration, of the most holy place, light was shining from that open door of the sanctuary in Heaven, and the fourth commandment was shown to be included in the law within the ark; what God had established, no man could overthrow.  {4SP 275.1}
[4SP 275.2]         Those who had accepted the light concerning the mediation of Christ and the perpetuity of the law of God, found that these were the truths brought to view in the third message. ［SEE APPENDIX, NOTE 7.］ The angel declares, "Here are they that keep the commandments of                                                                              276  God, and the faith of Jesus." This statement is preceded by a solemn and fearful warning: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation." ［Revelation 14:9, 10.］ An interpretation of the symbols employed was necessary to an understanding of this message. What was represented by the beast, the image, and the mark? Again those who were seeking for the truth returned to the study of the prophecies.  {4SP 275.2}
[4SP 276.1]         In the book of the Revelation, under the symbols of a great red dragon, a leopard-like beast, and a beast with lamb-like horns, ［Revelation 12 AND 13.］ are brought to view those earthly governments which are especially engaged in trampling upon God's law and persecuting his people. Their war is carried forward to the close of time. The people of God, symbolized by a holy woman and her children, are greatly in the minority. In the last days only a remnant exists. John speaks of them as those that "keep the commandments of God, and have the testimony of Jesus Christ." ［Revelation 12:17.］  {4SP 276.1}
[4SP 276.2]         Through the great powers controlled by paganism and the papacy, symbolized by the dragon and the leopard-like beast, Satan for many centuries destroyed God's faithful witnesses. Under the dominion of Rome, they were tortured and slain for more than a thousand years; but the papacy was at last deprived of its strength, and forced to desist from persecution. ［Revelation 13:3, 10.］ At that time the prophet beheld a new power coming up, represented by                                                                              277  the beast with lamb-like horns. The appearance of this beast and the manner of its rise seem to indicate that the power which it represents is unlike those brought to view under the preceding symbols. The great kingdoms that have ruled the world obtained their dominion by conquest and revolution, and they were presented to the prophet Daniel as beasts of prey, rising when the "four winds of the heaven strove upon the great sea." ［Daniel 7:2.］ But the beast with horns like a lamb is seen "coming up out of the earth;" ［Revelation 13:11.］ signifying that instead of overthrowing other powers to establish itself, the nation thus represented arose in territory previously unoccupied, and grew up gradually and peacefully.  {4SP 276.2}
[4SP 277.1]         Here is a striking figure of the rise and growth of our own nation. And the lamb-like horns, emblems of innocence and gentleness, well represent the character of our government, as expressed in its two fundamental principles, Republicanism and Protestantism. The Christian exiles who first fled to America, sought an asylum from royal oppression and priestly intolerance, and they determined to establish a government upon the broad foundation of civil and religious liberty. These principles are the secret of our power and prosperity as a nation. Millions from other lands have sought our shores, and the United States has risen to a place among the most powerful nations of the earth.  {4SP 277.1}
[4SP 277.2]          But the stern tracings of the prophetic pencil reveal a change in this peaceful scene. The beast with lamb-like horns speaks with the voice of a dragon, and "exerciseth all the power of the first beast before                                                                              278  him." The spirit of persecution manifested by paganism and the papacy is again to be revealed. Prophecy declares that this power will say "to them that dwell on the earth, that they should make an image to the beast." ［Revelation 13:14.］ The image is made to the first or leopard-like beast, which is the one brought to view in the third angel's message. By this first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image of the papacy. When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image of the Roman hierarchy. Then the true church will be assailed by persecution, as were God's ancient people. Almost every century furnishes examples of what bigotry and malice can do under a plea of serving God by protecting the rights of Church and State. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. In the seventeenth century thousands of non-conformist ministers suffered under the rule of the Church of England. Persecution always follows religious favoritism on the part of secular governments.                                                                              279   {4SP 277.2}
[4SP 279.1]         The beast with lamb-like horns commands "all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." ［Revelation 13:16, 17.］ This is the mark concerning which the third angel utters his warning. It is the mark of the first beast, or the papacy, and is therefore to be sought among the distinguishing characteristics of that power. The prophet Daniel declared that the Roman Church, symbolized by the little horn, was to think to change times and laws, ［Daniel 7:25.］ while Paul styled it the man of sin, ［2 Thessalonians 2:3, 4.］ who was to exalt himself above God. Only by changing God's law could the papacy exalt itself above God; whoever should understandingly keep the law as thus changed would be giving supreme honor to that power by which the change was made. Such an act of obedience to papal laws would be a mark of allegiance to the pope in the place of God.  {4SP 279.1}
[4SP 279.2]         The papacy has attempted to change the law of God. The second commandment, forbidding image worship, has been dropped from the law, and the fourth commandment has been so changed as to authorize the observance of the first instead of the seventh day as the Sabbath. But papists urge as a reason for omitting the second commandment, that it is unnecessary, being included in the first, and that they are giving the law exactly as God designed it to be understood. This cannot be the change foretold by the prophet. An intentional, deliberate change is brought to view: "He shall think to change times                                                                              280  and laws." The change in the fourth commandment exactly fulfills the prophecy. For this change the only authority claimed is that of the church. Here the papal power openly sets itself above God.  {4SP 279.2}
[4SP 280.1]          The claim so often put forth, that Christ changed the Sabbath, is disproved by his own words. In his sermon on the mount he declared: "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; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven." ［Matthew 5:17-19.］  {4SP 280.1}
[4SP 280.2]         Roman Catholics acknowledge that the change of the Sabbath was made by their church; and they cite this change as evidence of the authority of the church to legislate in divine things, and declare that Protestants, by observing the Sabbath as thus changed, are recognizing her power. The Roman Church has not relinquished her claim to supremacy; and when the world and the Protestant churches accept a Sabbath of her creating, while they reject the Bible Sabbath, they virtually admit this assumption. They may claim the authority of apostles and Fathers for the change; but in so doing they ignore the very principle which separates them from Rome,--that "the Bible, and the Bible only, is the religion of Protestants." The papist can see that they are deceiving themselves, willingly closing their eyes to the                                                                              281  facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.  {4SP 280.2}
[4SP 281.1]          The fourth commandment, which Rome has endeavored to set aside, is the only precept of the decalogue that points to God as the Creator of the heavens and the earth, and thus distinguishes the true God from all false gods. The Sabbath was instituted to commemorate the work of creation, and thus to direct the minds of men to the true and living God. The fact of his creative power is cited throughout the Scriptures as proof that the God of Israel is superior to heathen deities. Had the Sabbath always been kept, man's thoughts and affections would have been led to his Maker as the object of reverence and worship, and there would never have been an idolater, an atheist, or an infidel.  {4SP 281.1}
[4SP 281.2]          That institution which points to God as the Creator is a sign of his rightful authority over the beings he has made. The change of the Sabbath is the sign, or mark, of the authority of the Romish Church. Those who, understanding the claims of the fourth commandment, choose to observe the false in place of the true Sabbath, are thereby paying homage to that power by which alone it is commanded. The change in the fourth commandment is the change pointed out in the prophecy, and the keeping of the counterfeit Sabbath is the reception of the mark.  But Christians of past generations observed the first day, supposing that they were keeping the Bible Sabbath, and there are in the churches of today many who honestly believe that Sunday is the Sabbath of divine                                                                              282  appointment. None of these have received the mark of the beast. There are true Christians in every church, not excepting the Roman Catholic communion. The test upon this question does not come until Sunday observance is enforced by law, and the world is enlightened concerning the obligation of the true Sabbath. Not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, will those who continue in transgression receive the mark of the beast.  {4SP 281.2}
[4SP 282.1]         The most fearful threatening ever addressed to mortals is contained in the third angel's message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. Men are not to be left in darkness concerning this important matter; the warning against this sin is to be given to the world before the visitation of God's judgments, that all may know why they are to be inflicted, and have opportunity to escape them.  {4SP 282.1}
[4SP 282.2]          In the issue of the great contest, two distinct, opposite classes are developed. One class "worship the beast and his image, and receive his mark," and thus bring upon themselves the awful judgments threatened by the third angel. The other class, in marked contrast to the world, "keep the commandments of God and the faith of Jesus." ［Revelation 14:9, 12.］ Though the powers of earth summon their forces to compel "all, both small and great, rich and poor, free and bond," to receive the mark of the beast, yet the people of God do not receive it. The prophet of Patmos beholds "them that had gotten the victory over the                                                                              283  beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God," ［Revelation 15:2.］ and singing the song of Moses and the Lamb.  {4SP 282.2}
[4SP 283.1]         Such were the momentous truths that opened before those who received the third angel's message. As they reviewed their experience from the first proclamation of the second advent to the passing of the time in 1844, they saw their disappointment explained, and hope and joy again animated their hearts. Light from the sanctuary illuminated the past, the present, and the future, and they knew that God had led them by his unerring providence. Now with new courage and firmer faith, they joined in giving the warning of the third angel.  {4SP 283.1}
[4SP 283.2]          The work of Sabbath reform to be accomplished in the last days is clearly brought to view in the prophecy of Isaiah: "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." "The sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, 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." ［Isaiah 56:1, 2, 6, 7.］  {4SP 283.2}
[4SP 283.3]         These words apply in the Christian age, as is shown by the context: "The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to                                                                              284  him, beside those that are gathered unto him." ［Isaiah 56:8.］ Here is foreshadowed the gathering in of the Gentiles by the gospel. And upon those who then honor the Sabbath, a blessing is pronounced. Thus the obligation of the fourth commandment extends past the crucifixion, resurrection, and ascension of Christ, to the time when his servants should preach to all nations the message of glad tidings.  {4SP 283.3}
[4SP 284.1]         The Lord commands by the same prophet, "Bind up the testimony, seal the law among my disciples." ［Isaiah 8:16.］ The seal of God's law is found in the fourth commandment. This only, of all the ten, brings to view both the name and the title of the Lawgiver. It declares him to be the Creator of the heavens and the earth, and thus shows his claim to reverence and worship above all others. Aside from this precept, there is nothing in the decalogue to show by whose authority the law is given. When the Sabbath was changed by the papal power, the seal was taken from the law. The disciples of Jesus are called upon to restore it, by exalting the Sabbath of the fourth commandment to its rightful position as the Creator's memorial and the sign of his authority.  {4SP 284.1}
[4SP 284.2]         "To the law and to the testimony." While conflicting doctrines and theories abound, the law of God is the one unerring standard to which all opinions, doctrines, and theories are to be brought. Says the prophet, "If they speak not according to this word, it is because there is no light in them." ［Isaiah 8:20.］  {4SP 284.2}
[4SP 284.3]         Again, the command is given, "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob                                                                              285  their sins." It is not the wicked world, but those whom the Lord designates as "my people," that are to be reproved for their transgressions. He declares further, "Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God." ［Isaiah 58:1, 2.］ Here is brought to view a class who think themselves righteous, and appear to manifest great interest in the service of God; but the stern and solemn rebuke of the Searcher of hearts proves them to be trampling upon the divine precepts.  {4SP 284.3}
[4SP 285.1]         The prophet thus points out the ordinance which has been forsaken: "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." ［Isaiah 58:12, 13.］ This prophecy also applies in our time. The breach was made in the law of God when the Sabbath was changed by the Romish power. But the time has come for that divine institution to be restored. The breach is to be repaired, and the foundation of many generations to be raised up.  {4SP 285.1}
[4SP 285.2]         With peculiar fitness may the Sabbath be called the foundation of many generations. Hallowed by the Creator's rest and blessing, it was kept by Adam in his innocence in holy Eden; by Adam, fallen yet                                                                              286  repentant, when he was driven from his happy estate. It was kept by all the patriarchs, from Abel to righteous Noah, to Abraham, to Jacob. When the chosen people were in bondage in Egypt, many, in the midst of prevailing idolatry, lost their knowledge of God's law; but when the Lord delivered Israel, he proclaimed his law in awful grandeur to the assembled multitude, that they might know his will, and fear and obey him forever.  {4SP 285.2}
[4SP 286.1]          From that day to the present, the knowledge of God's law has been preserved in the earth, and the Sabbath of the fourth commandment has been kept. Though the man of sin succeeded in trampling the Sabbath under foot, yet even in the period of his supremacy there were, hidden in secret places, faithful souls who honored the Creator's rest-day.  {4SP 286.1}
[4SP 286.2]          Since the Reformation, there have been in every generation witnesses for God to uphold the standard of the ancient Sabbath. Though often in the midst of reproach and persecution, a constant testimony has been borne to this truth. Since 1844, in fulfillment of the prophecy of the third angel's message, the attention of the world has been called to the true Sabbath, and a constantly increasing number are returning to the observance of God's holy day.                                                                              287   {4SP 286.2}
[4SP 287.1]       Chapter XXI. - The Third Message Rejected.         As those who first received the third angel's message saw the beauty and harmony of the system of truth that opened to their understanding, they desired that the light which appeared to them so precious might be imparted to all Christians; and they could not but believe that it would be joyfully accepted. But truths that would place them at variance with the world were not welcome to many who claimed to be followers of Christ. Obedience to the fourth commandment required a sacrifice from which the majority, even of Adventists, drew back.  {4SP 287.1}
[4SP 287.2]          As the claims of the Sabbath were presented, many who had endured reproach and persecution for the Advent faith, began to reason from the worldling's standpoint. Said they: "We have always kept Sunday, our fathers kept it, and many good and pious men have died happy while keeping it. If they were right, so are we. The keeping of this new Sabbath would throw us out of harmony with the world, and we would have no influence over them. What can a little company keeping the seventh day hope to accomplish against all the world who are keeping Sunday?" It was by similar arguments that the Jews endeavored to justify their rejection of Christ.                                                                              288  Their fathers had been accepted of God in presenting the sacrificial offerings, and why could not the children find salvation in pursuing the same course? So, in the time of Luther, papists reasoned that true Christians had died in the Catholic faith, and therefore that religion was sufficient for salvation. Such reasoning would prove an effectual barrier to all advancement in religious faith or practice.  {4SP 287.2}
[4SP 288.1]          Many urged that Sunday-keeping had been an established doctrine and a wide-spread custom of the church for many centuries. Against this argument it was shown that the Sabbath and its observance were more ancient and wide-spread, even as old as the world itself, and bearing the sanction both of angels and of God. When the foundations of the earth were laid, when the morning stars sang together, and all the sons of God shouted for joy, then was laid the foundation of the Sabbath. ［Job 38:6, 7; Genesis 2:1-3.］ Well may this institution demand our reverence: it was ordained by no human authority, and rests on no human tradition; it was established by the Ancient of days, and commanded by his eternal word.  {4SP 288.1}
[4SP 288.2]         As the attention of the people was called to the subject of Sabbath reform, popular ministers perverted the word of God, placing such interpretations upon its testimony as would best quiet inquiring minds. And those who did not search the Scriptures for themselves were content to accept the ministers' conclusions. By argument, sophistry, the traditions of the Fathers, and the authority of the church, opposers endeavored to overthrow the truth. Its advocates were driven to their Bibles to defend the                                                                              289  validity of the fourth commandment. Humble men, armed with the word of truth alone, met and withstood the attacks of men of learning. With surprise and anger, popular ministers found their eloquent sophistry powerless against the simple, straightforward reasoning of men who had but little of the learning of the schools.  {4SP 288.2}
[4SP 289.1]          In the absence of Scripture testimony in their favor, many with unwearying persistency inquired,-- forgetting how the same reasoning had been employed against Christ and his apostles,--"Why do not our great men understand this Sabbath question? But few believe as you do, and even these are uneducated persons. It cannot be that you are right, and that all the men of learning in the world are wrong."  {4SP 289.1}
[4SP 289.2]          To refute such arguments it was needful only to cite the teachings of the Scriptures and the history of the Lord's dealings with his people in all ages. God works through those who hear and obey his voice, those who will, if need be, speak unpalatable truths, those who do not fear to reprove popular sins. The reason why he does not oftener choose men of learning and high position is, that they trust to their creeds, theories, and theological systems, and feel no need to be taught of God. Only those who have a personal connection with the Source of wisdom are able to understand or explain the Scriptures. Men who have little of the learning of the schools are called to declare the truth, not because they are unlearned, but because they are not too self-sufficient to be taught of God. They learn in the school of Christ, and their humility and obedience make them great. In committing to them a                                                                              290  knowledge of his truth, God confers upon them an honor, in comparison with which earthly honor and human greatness sink into insignificance.  {4SP 289.2}
[4SP 290.1]          As the majority of Adventists rejected the truths concerning the sanctuary and the law of God, many also renounced their faith in the Advent movement, and adopted unsound and conflicting views of the prophecies which applied to that work. Some were led into the error of repeated time-setting. The light of the third message would have shown them that no prophetic period extends to the coming of Christ; that the exact time of his coming is not foretold. But, turning from the light, they continued to set time after time for the Lord to come, and as often were disappointed.  {4SP 290.1}
[4SP 290.2]          When the Thessalonian church received erroneous views concerning the coming of Christ, the apostle Paul counseled them to carefully test their hopes and anticipations by the word of God. He cited them to prophecies revealing the events to take place before Christ should come, and showed that they had no ground to expect him in their day. "Let no man deceive you by any means," are his words of warning. Should they indulge expectations that were not sanctioned by the Scriptures, they would be led to a mistaken course of action; disappointment would expose them to the derision of unbelievers, and they would be in danger of yielding to discouragement, and would be tempted to doubt the truths essential for their salvation. The apostle's admonition to the Thessalonians contains an important lesson for those who live in the last days. Many Adventists have felt that unless they could fix their faith upon a                                                                              291  definite time for the Lord's coming, they could not be zealous and diligent in the work of preparation. But as their hopes are again and again excited, only to be destroyed, their faith receives such a shock that it becomes well-nigh impossible for them to be impressed by the great truths of prophecy. The more frequently a definite time is set for the second advent, and the more widely it is taught, the better it suits the purposes of Satan. After the time has passed, he excites ridicule and contempt of its advocates, and thus casts reproach upon the true time movement of 1843 and 1844. Those who persist in this error will at last fix upon a date too far in the future for the coming of Christ. Thus they will be led to rest in a false security, and many will not be undeceived until it is too late.  {4SP 290.2}
[4SP 291.1]          The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led his people in the Advent movement, even as he led the children of Israel from Egypt. In the great disappointment their faith was tested as was that of the Hebrews at the Red Sea. Had they still trusted to the guiding hand that had been with them in their past experience, they would have seen of the salvation of God. If all who had labored unitedly in the work in 1844 had received the third angel's message, and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. A flood of light would have been shed upon the world. Years ago the inhabitants of the earth would have been warned, the closing work completed, and Christ would have come for the redemption of his people.                                                                              292   {4SP 291.1}
[4SP 292.1]          It was not the will of God that Israel should wander forty years in the wilderness; he desired to lead them directly to the land of Canaan, and establish them there, a holy, happy people. But "they could not enter in because of unbelief." ［Hebrews 3:19.］ Because of their backsliding and apostasy, they perished in the desert, and others were raised up to enter the promised land. In like manner, it was not the will of God that the coming of Christ should be so long delayed, and his people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which he had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays his coming, that sinners may have an opportunity to hear the warning, and find in him a shelter before the wrath of God shall be poured out.  {4SP 292.1}
[4SP 292.2]         Now, as in former ages, the presentation of a truth that reproves the errors and sins of the times, will call forth a storm of opposition. "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." ［John 3:20.］ Those who cannot sustain their position by the Scriptures are stubbornly determined that it shall be sustained at all hazards, and with a malicious spirit they attack the character and motives of those who stand in defense of unpopular truth. Though very unbelieving in regard to the sure word of prophecy, they manifest the utmost credulity in accepting anything detrimental to the Christian integrity of those who dare to reprove fashionable sins. This spirit will increase more and more as we near the close of time.                                                                              293   {4SP 292.2}
[4SP 293.1]         And what is our duty in view of this? Shall we conclude that the truth ought not to be presented, since its effect is so often to arouse men to evade or resist its claims?--No; we have no more reason for withholding the testimony of God's word because it excites opposition than had Martin Luther. Luther declared himself to have been urged on, compelled by the Spirit of God, to battle against the evils of his time; and in the same manner must those labor who still carry forward the work of reform. To the servants of God at this time is the command addressed, "Lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins."  {4SP 293.1}
[4SP 293.2]          The true followers of Christ do not wait for truth to become popular. Being convinced of their duty, they deliberately accept the cross, and thus remove the greatest obstacle to the reception of truth,--the only argument which its advocates have never been able to refute. It is weak, inefficient world-servers that think it praiseworthy to have no principle in religious things. We should choose the right because it is right, and leave consequences with God. To men of principle, faith, and daring, is the world indebted for its great reforms. By such men must the work of reform for this time be carried forward.  {4SP 293.2}
[4SP 293.3]          Thus saith the Lord: "Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be forever, and my salvation from generation to generation." ［Isaiah 51:7, 8.］                                                                              294   {4SP 293.3}
[4SP 294.1]      Chapter XXII. - Modern Revivals.         The character and tendency of modern revivals has awakened no little anxiety in thoughtful minds among all denominations. Many of the revivals which have occurred during the last forty years have given no evidence of the work of the Spirit of God. The light which flames up for a time, soon dies out, leaving the darkness more dense than before. Popular revivals are too often carried by appeals to the imagination, by exciting the emotions, by pandering to the love for what is new and startling. Converts thus gained have no more desire to listen to Bible truths, no more interest in the testimony of prophets and apostles, than has the novel-reader. Unless a religious service has something of a sensational character, it has no attractions for them. A message which appeals to unimpassioned reason, awakens no response. The plain warnings of God's word, relating directly to their eternal interests, fall as upon the ears of the dead.  {4SP 294.1}
[4SP 294.2]          The converts are not renewed in heart or changed in character. They do not renounce their pride and love of the world. They are no more willing to deny self, to take up the cross, and follow the meek and lowly Jesus, than before their conversion. In a genuine revival, when the Spirit of God convicts the                                                                              295  conscience, the earnest, anxious inquiry will be heard, "What must I do to be saved?" And this not merely for a day. With every truly converted soul the relation to God and to eternal things will be the great topic of life. But where, in the popular churches of today, is the deep conviction of sin? where is the spirit of consecration to God? The spirit that controls the world rules in the church. Religion has become the sport of infidels and skeptics because so many who bear its name are ignorant of its principles. The power of godliness has well-nigh departed from the churches. Heart union with Christ is a rare thing now. The majority of church-members know no tie but that which joins them to an organized body of professed Christians. Love of pleasure and thirst for excitement are everywhere prevalent. Picnics, church theatricals, church fairs, fine houses, personal display, have banished thoughts of God. Lands and goods and worldly occupations engross the mind, and things of eternal interest receive hardly a passing notice.  {4SP 294.2}
[4SP 295.1]         Pleasure-lovers may have their names upon the church-records, they may stand high as worldly-wise men; but they have no connection with Christ of Calvary. The apostle Paul describes a class who are "lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof." Concerning them he says, "From such turn away." ［2 Timothy 3:4, 5.］ Be not deceived by them, do not imitate their practices.  {4SP 295.1}
[4SP 295.2]         Notwithstanding the wide-spread declension of faith and piety in the churches, the Lord still has                                                                              296  honest children among them; and before his judgments shall be visited upon the earth, many ministers and lay-members will separate from these bodies, and gladly receive the special truths for this time. The enemy of souls desires to hinder this work, and before the time shall come for such a movement, he will arouse what appears to be great religious interest in the churches. They will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will spread his influence over the land. He hopes to deceive many by leading them to think that God is still with the churches.  {4SP 295.2}
[4SP 296.1]          Many of the revivals which have occurred since 1844, in the churches that have rejected the Advent truth, are similar in character to those more extensive movements to be witnessed in the future. The excitement manifested is well adapted to mislead the unwary; yet none need be deceived. In the light of God's word it is not difficult to determine the nature of these religious movements. The history of God's dealings with his people in the past testifies that his Spirit is not poured out upon those who neglect or oppose the warnings sent them by his servants. And by the rule which Christ himself has given, "Ye shall know them by their fruits," it is evident that these movements are not the work of the Spirit of God.  {4SP 296.1}
[4SP 296.2]          The scriptural doctrine of conversion has been almost wholly lost sight of. Christ declared to Nicodemus, "Except a man be born again, he cannot see the kingdom of God." The heart must be renewed by divine grace, man must have a new life from above, or his profession of godliness will avail nothing.                                                                              297   {4SP 296.2}
[4SP 297.1]          The apostle Paul, in relating his experience, presents an important truth concerning the work to be wrought in conversion. He says, "I was alive without the law once,"--he felt no condemnation; "but when the commandment came," when the law of God was urged upon his conscience, "sin revived, and I died." ［Romans 7:9.］ Then he saw himself a sinner, condemned by the divine law. Mark, it was Paul, and not the law, that died. He says, further, "I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." ［Romans 7:7.］ "The commandment which was ordained to life, I found to be unto death." ［Romans 7:10.］ The law which promised life to the obedient, pronounced death upon the transgressor. "Wherefore," he says, "the law is holy, and the commandment holy, and just, and good." ［Romans 7:12.］  {4SP 297.1}
[4SP 297.2]         How wide the contrast between these words of Paul and those that come from many of the pulpits of today. The people are taught that obedience to God's law is not necessary to salvation; that they have only to believe in Jesus, and they are safe. Without the law, men have no conviction of sin, and feel no need of repentance. Not seeing their lost condition as violators of God's law, they do not feel their need of the atoning blood of Christ as their only hope of salvation.  {4SP 297.2}
[4SP 297.3]         The law of God is an agent in every genuine conversion. There can be no true repentance without conviction of sin. The Scriptures declare that "sin is the transgression of the law," ［1 John 3:4.］ and that "by the law is the knowledge of sin." ［Romans 3:20.］ In order to see his                                                                              298  guilt, the sinner must test his character by God's great standard of righteousness. To discover his defects, he must look into the mirror of the divine statutes. But while the law reveals his sins, it provides no remedy. The gospel of Christ alone can offer pardon. In order to stand forgiven, the sinner must exercise repentance toward God, whose law has been transgressed, and faith in Christ, his atoning sacrifice. Without true repentance, there can be no true conversion. Many are deceived here, and too often their entire experience proves to be a deception. This is why so many who are joined to the church have never been joined to Christ.  {4SP 297.3}
[4SP 298.1]         "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." ［Romans 8:7.］ In the new birth, the heart is renewed by divine grace, and brought into harmony with God as it is brought into subjection to his law. When this mighty change has taken place in the sinner, he has passed from death unto life, from sin unto holiness, from transgression and rebellion to obedience and loyalty. The old life of alienation from God has ended; the new life of reconciliation, of faith and love, has begun. Then will "the righteousness of the law" "be fulfilled in us who walk not after the flesh, but after the Spirit." ［Romans 8:4.］  {4SP 298.1}
[4SP 298.2]         The doctrine of sanctification, or perfect holiness, which fills a prominent place in some of the religious movements of the day, is among the causes that have rendered modern revivals so ineffectual. True sanctification is a Bible doctrine. The apostle Paul declared to the Thessalonian church, "This is the will                                                                              299  of God, even your sanctification." ［1 Thessalonians 4:3.］ And again he prayed, "The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." ［1 Thessalonians 5:23.］ But the sanctification now so widely advocated is not that brought to view in the Scriptures. It is false in theory, and dangerous in its practical results.  {4SP 298.2}
[4SP 299.1]         Its advocates teach that the law of God is a grievous yoke. and that by faith in Christ, men are released from all obligation to keep his Father's commandments. Bible sanctification is a conformity to the will of God, attained by rendering obedience to his law, through faith in his Son. Our Saviour prayed for his disciples, "Sanctify them through thy truth; thy word is truth." ［John 17:17.］ There is no genuine sanctification except through obedience to the truth; and the psalmist declares, "Thy law is the truth." ［Psalm 119:142.］ The law of God is the only standard of moral perfection. That law was exemplified in the life of Christ. He says, "I have kept my Father's commandments." ［John 15:10.］ And the apostle John affirms, "He that saith he abideth in Him ought himself also so to walk, even as he walked." And again, "This is the love of God, that we keep his commandments." ［1 John 2:6;  5:3.］ Those who love God will love his commandments also. The truly sanctified heart is in harmony with the divine precepts; for they are "holy, and just, and good."  {4SP 299.1}
[4SP 299.2]         It is only when the law of God is set aside, and men have no standard of right, no means to detect                                                                              300  sin, that erring mortals can claim perfect holiness. But let none deceive themselves with the belief that God will accept and bless them while they are willfully violating one of his requirements. The 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. "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." "Whosoever abideth in Him sinneth not; whosoever sinneth ［transgresseth the law］ hath not seen him, neither known him." ［1 John 3:4, 6.］ Though John in his epistles treats so fully upon love, yet he does not hesitate to reveal the true character of that class who claim to be sanctified while living in transgression of the law of God: "He that saith, I know Him, and keepeth not his commandments, is a liar, and the truth is not in him." ［1 John 2:4.］  {4SP 299.2}
[4SP 300.1]         Sanctification is believed by many to be instantaneously accomplished. "Only believe," say they, "and the blessing is yours." No further effort on the part of the receiver is supposed to be required. But the Bible teaches that sanctification is progressive. 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, which giveth us the victory through our Lord Jesus Christ." ［1 Corinthians 15:57.］ Paul exhorts his brethren, "Work out your own salvation with fear and                                                                              301  trembling;" ［Philippians 2:12.］ and concerning himself he declares, "I press toward the mark for the prize of the high calling of God in Christ Jesus." ［Philippians 3:14.］ The successive steps in the attainment of Bible sanctification are set before us in the words of Peter: "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." "Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall." ［2 Peter 1:5-7, 10.］ This is a daily work, continuing as long as life shall last.  {4SP 300.1}
[4SP 301.1]         Spurious sanctification carries with it a boastful, self-righteous spirit which is foreign to the religion of the Bible. Meekness and humility are the fruits of the Spirit. The prophet Daniel was an example of true sanctification. His long life was filled up with noble service for his Master. He was a man "greatly beloved" ［Daniel 10:11.］ of Heaven, and was granted such honors as have rarely been vouchsafed to mortals. Yet his purity of character and unwavering fidelity were equaled only by his humility and contrition. Instead of claiming to be pure and holy, this honored prophet identified himself with the really sinful of Israel, as he pleaded before God in behalf of his people: "We do not present our supplications before thee for our righteousness, but for thy great mercies." "We have sinned, we have done wickedly." And "for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach." He                                                                              302  declares, "I was speaking, and praying, and confessing my sin and the sin of my people." ［Daniel 9:18, 15, 16, 20.］ And when at a later time the Son of God appeared in answer to his prayers to give him instruction, he declares, "My comeliness was turned in me into corruption, and I retained no strength." ［Daniel 10:8.］  {4SP 301.1}
[4SP 302.1]         Those who are truly seeking to perfect Christian character will never indulge the thought that they are sinless. The more their minds dwell upon the character of Christ, and the nearer they approach to his divine image, the more clearly will they discern its spotless perfection, and the more deeply will they feel their own weakness and defects. Those who claim to be without sin, give evidence that they are far from holy. It is because they have no true knowledge of Christ that they can look upon themselves as reflecting his image. The greater the distance between them and their Saviour, the more righteous they appear in their own eyes.  {4SP 302.1}
[4SP 302.2]          The sanctification set forth in the Scriptures embraces the entire being,--spirit, soul, and body. Paul prayed for the Thessalonians, that their "whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." Again he writes to believers, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God." ［Romans 12:1.］ The Jews were commanded to offer in sacrifice to God only such animals as were free from disease or blemish. So Christians are required to preserve all their powers in the best possible condition for the Lord's service. Says Peter, "Abstain from fleshly lusts,                                                                              303  which war against the soul." ［1 Peter 2:11.］ The word of God will make but a feeble impression upon those whose faculties are benumbed by any sinful gratification. The heart cannot preserve consecration to God while the animal appetites and passions are indulged at the expense of health and life. Paul writes to the Corinthians, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." ［2 Corinthians 7:1.］ And with the fruits of the Spirit--"love, joy, peace, long-suffering, gentleness, goodness, faith, meekness,"--he classes temperance. ［Galatians 5:22, 23.］  {4SP 302.2}
[4SP 303.1]         Notwithstanding these inspired declarations, how many professed Christians are enfeebling their powers in the pursuit of gain or the worship of fashion; how many are debasing their godlike manhood by gluttony, by wine-drinking, by forbidden pleasure. And the church, instead of rebuking, too often encourages the evil by appealing to appetite, to desire for gain, or love of pleasure, to replenish her treasury, which love for Christ is too feeble to supply. Were Jesus to enter the churches of today, and behold the feasting and unholy traffic there conducted in the name of religion, would he not drive out those desecrators, as he banished the money-changers from the temple?  {4SP 303.1}
[4SP 303.2]         The apostle James declares that the wisdom from above is "first pure." Had he encountered those who take the precious name of Jesus upon lips defiled by tobacco, those whose breath and person are contaminated by its foul odor, and who pollute the air of heaven and force all about them to inhale the poison,--had the apostle come in contact with a practice                                                                              304  so opposed to the purity of the gospel, would he not have denounced it as "earthly, sensual, devilish"? Slaves of tobacco, claiming the blessing of entire sanctification, talk of their hope of Heaven; but God's word plainly declares that "there shall in no wise enter into it anything that defileth." ［Revelation 21:27.］  {4SP 303.2}
[4SP 304.1]         "Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." ［1 Corinthians 6:19, 20.］ He whose body is the temple of the Holy Spirit will not be enslaved by a pernicious habit. His powers belong to Christ, who has bought him with the price of blood. His property is the Lord's. How could he be guiltless in squandering this intrusted capital? Professed Christians yearly expend an immense sum upon useless and pernicious indulgences, while souls are perishing for the word of life. God is robbed in tithes and offerings, while they offer upon the altar of destroying lust more than they give to relieve the poor or for the support of the gospel. If all who profess to be followers of Christ were truly sanctified, every channel of needless expense would be turned into the Lord's treasury, and Christians would set an example of temperance, self-denial, and self-sacrifice. Then they would be the light of the world.  {4SP 304.1}
[4SP 304.2]         The world is given up to self-indulgence. The lust of the flesh, the lust of the eye, and the pride of life, control the masses of the people. But Christ's followers have a holier calling. "Come out from among them, and be ye separate, saith the Lord, and touch                                                                              305  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." ［2 Corinthians 6:17, 18.］  {4SP 304.2}
[4SP 305.1]         It is the privilege and the duty of every Christian to maintain a close union with Christ, and to have a rich experience in the things of God. Then his life will be fruitful in good works. When we read the lives of men who have been eminent for their piety, we often regard their experiences and attainments as beyond our reach. But this is not the case. Said Christ: "Herein is my Father glorified, that ye bear much fruit." "As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me." "He that abideth in me, and I in him, the same bringeth forth much fruit." ［John 15:8, 4, 5.］ The prophets and apostles did not perfect Christian character by a miracle. They used the means which God had placed within their reach, and all who will put forth a like effort will secure a like result.  {4SP 305.1}
[4SP 305.2]         Paul addressed his Corinthian brethren as "them that are sanctified in Christ Jesus;" and he thanked God that in everything they were enriched by him, "in all utterance and in all knowledge," so that they came behind in no gift. ［1 Corinthians 1:2, 5, 7.］ In his epistle to the Colossians he set forth the glorious privileges granted to the children of God. Said the apostle: We "do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his                                                                              306  glorious power, unto all patience and long-suffering with joyfulness." ［Colossians 1:9-11.］ Such are the fruits of Bible sanctification.  {4SP 305.2}
[4SP 306.1]         In setting aside the claims of the law of God, the church has lost sight of the blessings of the gospel. Bible conversion and sanctification,--a radical change of heart and transformation of character,--is the great need of the churches of today. Revivals in which men become members of the church without real conviction of sin, without repentance, and without acknowledging the claims of the law of God, are a cause of weakness to the church, and an occasion of stumbling to the world.  {4SP 306.1}
[4SP 307.1]      Chapter XXIII. - The Investigative Judgment.         "I Beheld," says the prophet Daniel, "till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the Judgment was set, and the books were opened." "And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away." ［Daniel 7:9, 10, 13, 14.］  {4SP 307.1}
[4SP 307.2]         Thus was presented to the prophet's vision the opening of the investigative Judgment. The coming of Christ here described is not his second coming to the earth. He comes to the Ancient of days in Heaven to receive dominion, and glory, and a kingdom, which will be given him at the close of his mediatorial work. It is this coming, and not his                                                                              308  second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days, in 1844. Attended by a cloud of heavenly angels, our great High Priest enters the holy of holies, and there appears in the presence of God to engage in the last acts of his ministration in behalf of man,--to perform the work of investigative Judgment, and to make an atonement for all who are shown to be entitled to its benefits.  {4SP 307.2}
[4SP 308.1]          "The dead were judged," says John, "out of those things which were written in the books, according to their works." ［Revelation 20:12.］ Angels of God have kept a faithful record of the lives of all, and they are to be judged according to their deeds. In view of this Judgment, Peter exhorted the men of Israel: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus," "whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." ［Acts 3:19-21.］  {4SP 308.1}
[4SP 308.2]         Christ himself declares: "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels." ［Revelation 3:5.］ Again he said to his disciples: "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven." ［Matthew 10:32, 33.］                                                                              309   {4SP 308.2}
[4SP 309.1]         The lives of all who have believed on Jesus pass in solemn review before God. Beginning with those who first lived upon the earth, our Advocate examines the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. From age to age, all who have truly repented of sin, and by faith claimed the blood of Christ as their atoning sacrifice, have had pardon written against their names in the books of Heaven, and in the closing work of Judgment their sins are blotted out, and they themselves are accounted worthy of eternal life.  {4SP 309.1}
[4SP 309.2]          The deepest interest manifested among men in the decisions of earthly tribunals but faintly represents the interest evinced in the heavenly courts when the names entered in the book of life come up in review before the Judge of all the earth. The divine Intercessor presents the plea that all who from among the fallen sons of men have overcome through faith in his blood, be forgiven their transgressions, that they be restored to their Eden home, and crowned as joint-heirs with himself to the "first dominion." ［Micah 4:8.］ Satan, in his efforts to deceive and tempt our race, had thought to frustrate the divine plan in man's creation; but Christ now asks that this plan be carried into effect as if man had never fallen. He asks for his people not only pardon and justification, full and complete, but a share in his glory and a seat upon his throne.  {4SP 309.2}
[4SP 309.3]         While Jesus is pleading for the subjects of his grace, Satan accuses them before God as transgressors. The                                                                              310  great deceiver has sought to lead them into skepticism, to cause them to lose confidence in God, to separate from his love, and to break his law. Now he points to their defective characters, to their unlikeness to Christ which has dishonored their Redeemer, to all the sins which he has tempted them to commit, and because of these he claims them as his subjects.  {4SP 309.3}
[4SP 310.1]          Jesus does not excuse their sins, but shows their penitence and faith, and, claiming for them forgiveness, he lifts his wounded hands before the Father and the holy angels, saying, "I know them by name. I have graven them on the palms of my hands. 'The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise.'" ［Psalm 51:17.］ And to the accuser of his people he declares, "The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee. Is not this a brand plucked out of the fire?" ［Zechariah 3:2.］ Christ will place his own signet upon his faithful ones, that he may present them to his Father "a glorious church, not having spot, or wrinkle, or any such thing." Their names stand enrolled in the book of life, and concerning them it is written, "They shall walk with me in white; for they are worthy."  {4SP 310.1}
[4SP 310.2]         Those who are owned and approved of God are not therefore recognized and honored by the world. The very names that are taken upon the lips of Jesus as belonging to his own sons and daughters, joint-heirs with the King of glory, honored among the heavenly angels, are often those that are spoken with contempt and mockery by the ungodly. Steadfast souls whom Jesus delights to honor are for his                                                                              311  sake defamed, imprisoned, mobbed, hunted, and slain. God's people must live by faith. They must look over into the great beyond, and choose divine honors and the recompense of the reward above every earthly gain or preferment. While probation continues, they must expect that the world will know them not, "because it knew Him not."  {4SP 310.2}
[4SP 311.1]          Great and small, high and low, rich and poor, are to be judged "out of those things which were written in the books, according to their works." Day after day, passing into eternity, bears its burden of records for the books of Heaven. Words once spoken, deeds once done, can never be recalled. Angels of God have registered both the good and the evil. The mightiest conqueror upon the earth cannot call back the record of even a single day. Our acts, our words, even our most secret motives, all have their weight in deciding our destiny for weal or woe. Though they may be forgotten by us, they will bear their testimony to justify or condemn. They go before us to the Judgment.  {4SP 311.1}
[4SP 311.2]          The use made of every talent will be scrutinized. Have we improved the capital intrusted us of God? Will the Lord at his coming receive his own with usury? No value is attached to the mere profession of faith in Christ; nothing is counted as genuine but that love which is shown by works.  {4SP 311.2}
[4SP 311.3]          As the features of the countenance are reproduced with marvelous exactness in the camera of the artist, so is the character faithfully delineated in the books above. If Christians were as solicitous to stand faultless in the heavenly records as they are to be represented without a blemish in the picture, how different would their life-history appear.                                                                              312   {4SP 311.3}
[4SP 312.1]          Could the vail which separates the visible from the invisible world be swept back, and the children of men behold an angel recording every word and deed to meet them again in the Judgment, how many words that are daily uttered would remain unspoken; how many deeds would remain undone. When all the details of life appear in the books that never contain a false entry, many will find too late that the record testifies against them. There their hidden selfishness stands revealed. There is the record of unfulfilled duties to their fellow-men, of forgetfulness of the Saviour's claims. There they will see how often were given to Satan the time, thought, and strength that belonged to Christ. Sad is the record which angels bear to Heaven. Intelligent beings, professed followers of Christ, are absorbed in the acquirement of worldly possessions or the enjoyment of earthly pleasures. Money, time, and strength are sacrificed for display and self-indulgence; but few are the moments devoted to prayer, to the searching of the Scriptures, to humiliation of soul and confession of sin.  {4SP 312.1}
[4SP 312.2]          Satan invents unnumbered schemes to occupy our minds that they may not dwell upon the very work with which we ought to be best acquainted. The arch-deceiver hates the great truths that bring to view an atoning sacrifice and an all-powerful Mediator. He knows that with him everything now depends on his diverting minds from Jesus and his truth.  {4SP 312.2}
[4SP 312.3]          Those who would share the benefits of the Saviour's mediation should permit nothing to interfere with their duty to perfect holiness in the fear of God. The hours heretofore given to pleasure, to display, or to                                                                              313  gain-seeking, should now be devoted to an earnest, prayerful study of the word of truth. The subject of the sanctuary and the investigative Judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest. Otherwise, it will be impossible for them to exercise the faith essential at this time, or to occupy the position which God designs them to fill.  {4SP 312.3}
[4SP 313.1]          We are to bear testimony of the great truths which God has committed to us. The sanctuary in Heaven is the very center of Christ's work in behalf of men. It concerns every soul living upon the earth. It opens to our view the plan of redemption, bringing us down to the very close of time, and revealing the triumphant issue of the contest between righteousness and sin. It is of the utmost importance that all who have received the light, both old and young, should thoroughly investigate these subjects, and be able to give an answer to every one that asketh them a reason of the hope that is in them.  {4SP 313.1}
[4SP 313.2]          The intercession of Christ in man's behalf in the sanctuary above is as essential to the plan of salvation as was his death upon the cross. By his death he began that work which after his resurrection he ascended to complete in Heaven. We must by faith enter within the vail, "whither the forerunner is for us entered." There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to Heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened                                                                              314  the way to the Father's throne, and through his mediation the sincere desire of all who come to him in faith may be presented before God.  {4SP 313.2}
[4SP 314.1]          "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy." ［Proverbs 28:13.］ If those who hide and excuse their faults could see how Satan exults over them how he taunts Christ and holy angels with them, they would make haste to confess their sins and to put them away. Satan is continually seeking to deceive the followers of Christ with his fatal sophistry that their defective traits of character render it impossible for them to overcome. But Jesus pleads in their behalf his wounded hands, his bruised body; and he declares to all who would follow him, "My grace is sufficient for thee." "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." ［Matthew 11:29, 30.］ Let none, then, regard their defects as incurable. God will give faith and grace to overcome them.  {4SP 314.1}
[4SP 314.2]         All who would have their names retained in the book of life, should now, in the few remaining days of their probation, afflict their souls before God by sorrow for sin, and true repentance. There must be deep, faithful searching of heart. The light, frivolous spirit indulged by the majority of professed Christians must be put away. There is earnest warfare before all who would subdue the evil tendencies that strive for the mastery.  {4SP 314.2}
[4SP 314.3]          Solemn are the scenes connected with the closing work of the atonement. Momentous are the interests                                                                              315  therein involved. The Judgment is now passing in the sanctuary above. Forty years has this work been in progress. Soon--none know how soon--it will pass to the cases of the living. In the awful presence of God our lives are to come up in review. At this time above all others it behooves every soul to heed the Saviour's admonition, "Watch and pray, for ye know not when the time is." "Watch ye therefore, . . . lest coming suddenly he find you sleeping." ［Mark 13:33, 35, 36.］  {4SP 314.3}
[4SP 315.1]         "If therefore thou shalt not watch, I will come on thee as a thief; and thou shalt not know what hour I will come upon thee." ［Revelation 3:3.］ How perilous is the condition of those, who, growing weary of their watch, turn to the attractions of the world. While the man of business is absorbed in the pursuit of gain, while the pleasure-lover is seeking indulgence, while the daughter of fashion is arranging her adornments,--it may be in that hour the Judge of all the earth will pronounce the sentence, "Thou art weighed in the balances, and art found wanting."  {4SP 315.1}
[4SP 315.2]         Every soul that has named the name of Christ has a case pending at the heavenly tribunal. It is court week with us, and the decision passed upon each case will be final.                                                                              316   {4SP 315.2}
[4SP 316.1]       Chapter XXIV. - Origin of Evil.         To many minds the origin of sin and the reason for its existence are a source of great perplexity. In their interest in these questions, the truths plainly revealed in God's word and essential to salvation are neglected; and the fact that the Scriptures furnish no explanation, is seized upon as an excuse for rejecting the words of Holy Writ.  {4SP 316.1}
[4SP 316.2]          It is impossible to explain the origin of sin, or to give a reason for its existence. It is an intruder, for whose existence no reason can be given. It is mysterious, unaccountable; to excuse it, is to defend it. Could it be excused, could a cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is "the transgression of the law."  {4SP 316.2}
[4SP 316.3]          Sin originated with him, who, next to Christ, stood highest in the favor of God, and highest in power and glory among the inhabitants of Heaven. Before his fall, Lucifer was the covering cherub, holy and undefiled. The prophet of God declares, "Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." ［Ezekiel 28:15.］ Peace and joy, in perfect submission to the will of Heaven, existed throughout the angelic host. Love to God                                                                              317  was supreme, love for one another impartial. Such was the condition that existed for ages before the entrance of sin.  {4SP 316.3}
[4SP 317.1]         But over this happy state there came a change. Says the prophet, addressing the prince of evil, "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." ［Ezekiel 28:17.］ Though God had created Lucifer noble and beautiful, and had exalted him to high honor among the angelic host, yet he had not placed him beyond the possibility of evil. It was in Satan's power, did he choose to do so, to pervert these gifts. He might have remained in favor with God, beloved and honored by all the angelic throng, presiding in his exalted position with generous, unselfish care, exercising his noble powers to bless others and to glorify his Maker. But, little by little, he began to seek his own honor, and to employ his powers to attract attention and win praise to himself. He also gradually led the angels over whom he ruled to do him service, instead of devoting all their powers to the service of their Creator. This course perverted his own imagination, and perverted those who yielded implicitly to his authority.  {4SP 317.1}
[4SP 317.2]         The heavenly councils admonished Lucifer to change his course. The Son of God warned and entreated him not to venture thus to dishonor his Maker, and bring ruin upon himself. But instead of yielding, Satan represented to those who loved him, that he had been wrongly judged, that his dignity was not respected, and that his liberty was to be abridged.                                                                              318   {4SP 317.2}
[4SP 318.1]          That Christ should regard him as needing to be corrected, and should presume to take the position of a superior, aroused in him a spirit of resistance, and he charged the Son of God with a design to humble him before the angels. By misrepresentation of the words of Christ, by prevarication and direct falsehood, Satan secured the sympathy of the angels under his control, and they united with him in revolt against Heaven's authority.  {4SP 318.1}
[4SP 318.2]          To the last, he refused to acknowledge his own course to be deserving of censure. When the consequence of his disaffection became apparent, and it was decreed that with all his sympathizers he must be forever banished from the abode of bliss, the arch-deceiver threw the blame wholly upon Christ. With one accord, Satan and his hosts declared that had they not been reproved, the rebellion would never have occurred, thus making Christ responsible for their course. Thus stubborn and defiant in their disloyalty, seeking vainly to overthrow the government of God, yet blasphemously claiming to be themselves the innocent victims of oppressive power, the arch-rebel and all his sympathizers were at last banished from Heaven.  {4SP 318.2}
[4SP 318.3]          The rebellion in Heaven was prompted by the same spirit which inspires rebellion on earth. Satan has continued with men the same policy which he pursued with the angels. His spirit now reigns in the children of disobedience. There is a constant hatred of reproof, and a disposition to rebel against it. When God sends to wrong-doers a message of warning or correction, Satan leads them to justify themselves, and to seek the sympathy of others.                                                                              319  Instead of changing their wrong course, they manifest great indignation against the reprover, as if he were the sole cause of difficulty. From the days of righteous Abel to our own time, such is the spirit which has been displayed toward those who dare to condemn sin.  {4SP 318.3}
[4SP 319.1]          Satan had excited sympathy in his favor by representing that God had dealt unjustly with him in bestowing supreme honor upon Christ. Before he was sentenced to banishment from Heaven, his course was with convincing clearness shown to be wrong, and he was granted an opportunity to confess his sin, and submit to God's authority as just and righteous. But he chose to carry his points at all hazards. To sustain his charge of God's injustice toward him, he resorted to misrepresentation, even of the words and acts of the Creator.  {4SP 319.1}
[4SP 319.2]          Here, for a time, Satan had the advantage; and he exulted in his arrogated superiority, in this one respect, to the angels of Heaven, and even to God himself. While Satan can employ fraud and sophistry to accomplish his objects, God cannot lie; while Lucifer, like the serpent, can choose a tortuous course, turning, twisting, gliding, to conceal himself, God moves only in a direct, straight-forward line. Satan had disguised himself in a cloak of falsehood, and for a time it was impossible to tear off the covering, so that the hideous deformity of his character could be seen. He must be left to reveal himself in his cruel, artful, wicked works.  {4SP 319.2}
[4SP 319.3]          He was not immediately dethroned when he first ventured to indulge the spirit of discontent and insubordination, nor even when he began to present his false                                                                              320  claim and lying representations before the loyal angels. Long was he retained in Heaven. Again and again was he offered pardon on condition of repentance and submission. Such efforts as God alone could make, were made to convince him of his error, and restore him to the path of rectitude. God would preserve the order of the heavens, and had Lucifer been willing to return to his allegiance, humble and obedient, he would have been re-established in his office as covering cherub. But as he stubbornly justified his course, and maintained that he had no need of repentance, it became necessary for the Lord of Heaven to vindicate his justice and the honor of his throne; and Satan and all who sympathized with him were cast out.  {4SP 319.3}
[4SP 320.1]          By the same misrepresentation of the character of God as he had practiced in Heaven, causing him to be regarded as severe and tyrannical, Satan induced man to sin. And having succeeded thus far, he declared that God's unjust restrictions had led to man's fall, as they had led to his own rebellion.  {4SP 320.1}
[4SP 320.2]          But the Eternal One himself proclaims his character: "The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." ［Exodus 34:6, 7.］  {4SP 320.2}
[4SP 320.3]         In the banishment of Satan from Heaven, God declared his justice, and maintained the honor of his throne. But when man had sinned through yielding to the deceptions of this apostate spirit, God gave an evidence of his love by yielding up his only                                                                              321  begotten Son to die for the fallen race. In the atonement the character of God stands revealed. The mighty argument of the cross demonstrates to the whole universe that God was in no wise responsible for the course of sin that Lucifer had chosen; that it was no arbitrary withdrawal of divine grace, no deficiency in the divine government, which inspired in him the spirit of rebellion.  {4SP 320.3}
[4SP 321.1]          In the contest between Christ and Satan, during the Saviour's earthly ministry, the character of the great deceiver was unmasked. Nothing could so effectually have uprooted Satan from the minds and affections of the heavenly angels and the whole loyal universe as did his cruel warfare upon the world's Redeemer. The daring blasphemy of his demand that Christ should pay him homage, his presumptuous boldness in bearing him to the mountain summit and the pinnacle of the temple, the malicious intent betrayed in urging him to cast himself down from the dizzy height, the unsleeping malice that hunted him from place to place, inspiring the hearts of priests and people to reject his love, and at the last to raise the cry "Crucify him! crucify him!"--all this excited the amazement and indignation of the universe.  {4SP 321.1}
[4SP 321.2]          It was Satan that prompted the world's rejection of Christ. The prince of evil exerted all his power and cunning to destroy Jesus; for he saw that the Saviour's mercy and love, his compassion and pitying tenderness, were representing to the world the character of God. Satan contested every claim put forth by the Son of God, and employed men as his agents to fill the Saviour's life with suffering and sorrow. The sophistry and falsehood by which he had sought to                                                                              322  hinder the work of Jesus, the hatred manifested through the children of disobedience, his cruel accusations against Him whose life was one of unexampled goodness, all sprang from deep-seated revenge. The pent-up fires of envy and malice, hatred and revenge, burst forth on Calvary against the Son of God, while all Heaven gazed upon the scene in silent horror.  {4SP 321.2}
[4SP 322.1]          When the great sacrifice had been consummated, Christ ascended on high, refusing the adoration of angels until he had preferred the request, "I will that they also whom thou hast given me, be with me where I am." ［John 17:24.］ Then with inexpressible love and power came forth the answer from the Father's throne, "Let all the angels of God worship him." ［Hebrews 1:6.］ Not a stain rested upon Jesus. His humiliation ended, his sacrifice completed, there was given unto him a name that is above every name.  {4SP 322.1}
[4SP 322.2]         Now the guilt of Satan stood forth without excuse. His lying charges against the divine character and government appeared in their true light. He had accused God of seeking merely the exaltation of himself in requiring submission and obedience from his creatures, and had declared that while the Creator exacted self-denial from all others, he himself practiced no self-denial, and made no sacrifice. Now it was seen that for the salvation of a fallen and sinful race, the Ruler of the universe had made the greatest sacrifice which God could make. It was seen, also, that while Lucifer had opened the door for the entrance of sin, by his desire for honor and supremacy, Christ had, in order to destroy sin, humbled himself, and become obedient unto death.                                                                              323   {4SP 322.2}
[4SP 323.1]          God had manifested his abhorrence of the principles of rebellion. All Heaven saw his justice revealed, both in the condemnation of Satan and in the redemption of man. Lucifer had declared God's law to be of such a character that its penalty could not be remitted, and therefore every transgressor must be forever debarred from the Creator's favor. He had claimed that the sinful race were placed beyond redemption, and were therefore his rightful prey. But the death of Christ was an argument in man's behalf that could not be turned aside. He suffered the penalty of the law. God was just in permitting his wrath to fall upon Him who was equal with himself, and man was set free to accept the righteousness of Christ, and by a life of penitence and humiliation to triumph as the Son of God had triumphed over the power of Satan.  {4SP 323.1}
[4SP 323.2]          God's law stands fully vindicated. He is just, and yet the justifier of all who believe in Jesus. Nothing less than this plan of atonement could convince the whole universe of God's justice.  {4SP 323.2}
[4SP 323.3]          In the final execution of the judgment it will be seen that no cause for sin exists. When the Judge of all the earth shall demand of Satan, "Why hast thou rebelled against me, and robbed me of the subjects of my kingdom?" the originator of evil can render no excuse. Every mouth will be stopped, and all the hosts of rebellion will be speechless before the great tribunal.                                                                              324   {4SP 323.3}
[4SP 324.1]      Chapter XXV. - Enmity Between Man and Satan.         "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." ［Genesis 3:15.］ The divine sentence pronounced against Satan after the fall of man, was also a prophecy, embracing all the ages to the close of time, and foreshadowing the great conflict to engage all the races of men who should live upon the earth.  {4SP 324.1}
[4SP 324.2]         God declares, "I will put enmity." This enmity is not naturally entertained. When man transgressed the divine law, his nature became evil, and he was in harmony, and not at variance, with Satan. There exists naturally no enmity between sinful man and the originator of sin. Both became evil through apostasy. The apostate is never at rest, except as he obtains sympathy and support by inducing others to follow his example. For this reason, fallen angels and wicked men unite in desperate companionship. Had not God specially interposed, Satan and man would have entered into an alliance against Heaven; and instead of cherishing enmity against Satan, the whole human family would have been united in opposition to God.                                                                              325   {4SP 324.2}
[4SP 325.1]          Satan tempted man to sin, as he had caused angels to rebel, that he might thus secure co-operation in his warfare against Heaven. There was no dissension between himself and the fallen angels as regards their hatred of Christ; while on all other points there was discord, they were firmly united in opposing the authority of the Ruler of the universe. But when Satan heard the declaration that enmity should exist between himself and the woman, and between his seed and her seed, he knew that his efforts to deprave human nature would be interrupted; that by some means man was to be enabled to resist his power.  {4SP 325.1}
[4SP 325.2]          The grace that Christ implants in the soul creates the enmity against Satan. Without this converting grace and renewing power, man would continue the captive of Satan, a servant ever ready to do his bidding. But the new principle in the soul creates conflict where hitherto had been peace. The power which Christ imparts, enables man to resist the tyrant and usurper. Whoever is seen to abhor sin instead of loving it, whoever resists and conquers those passions that have held sway within, displays the operation of a principle wholly from above.  {4SP 325.2}
[4SP 325.3]          The antagonism that exists between the spirit of Christ and the spirit of Satan was most strikingly displayed in the world's reception of Jesus. It was not so much because he appeared without worldly wealth, pomp, or grandeur, that the Jews were led to reject him. They saw that he possessed power which would more than compensate for the lack of these outward advantages. But the purity and holiness of Christ called forth against him the hatred of the                                                                              326  ungodly. His life of self-denial and sinless devotion was a perpetual reproof to a proud, sensual people. It was this that evoked enmity against the Son of God. Satan and evil angels joined with evil men. All the energies of apostasy conspired against the champion of truth.  {4SP 325.3}
[4SP 326.1]          The same enmity is manifested toward Christ's followers as was manifested toward their Master. Whoever sees the repulsive character of sin, and, in strength from above, resists temptation, will assuredly arouse the wrath of Satan and his subjects. Hatred of the pure principles of truth, and reproach and persecution of its advocates, will exist as long as sin and sinners remain. The followers of Christ and the servants of Satan cannot harmonize. The offense of the cross has not ceased. "All that will live godly in Christ Jesus shall suffer persecution." ［2 Timothy 3:12.］  {4SP 326.1}
[4SP 326.2]         Satan's agents are constantly working under his direction to establish his authority and build up his kingdom in opposition to the government of God. To this end they seek to deceive Christ's followers, and allure them from their allegiance. Like their leader, they misconstrue and pervert the Scriptures to accomplish their object. As Satan endeavored to cast reproach upon God, so do his agents seek to malign God's people. The spirit which put Christ to death moves the wicked to destroy his followers. All this is foreshadowed in that first prophecy, "I will put enmity between thee and the woman, and between thy seed and her seed." Such is the work that will be carried forward in the great controversy between Christ and Satan to the close of time.                                                                              327   {4SP 326.2}
[4SP 327.1]          Satan summons all his forces, and throws his whole power into the combat. Why is it that he meets with no greater resistance? Why are the soldiers of Christ so sleepy and indifferent?--Because they do not realize their peril. There is but little enmity against Satan and his works, because there is so great ignorance concerning his power and malice, and the vast extent of his warfare against Christ and his church. Multitudes are deluded here. They do not know that their enemy is a mighty general, who controls the minds of evil angels, and that with well-matured plans and skillful movements he is warring against Christ to prevent the salvation of souls. Among professed Christians, and even among ministers of the gospel, there is heard scarcely a reference to Satan, except perhaps an incidental mention in the pulpit. They overlook the evidences of his continual activity and success; they neglect the many warnings of his subtlety; they seem to ignore his very existence.  {4SP 327.1}
[4SP 327.2]          While men are ignorant of his devices, this vigilant foe is upon their track every moment. He is intruding his presence in every department of the household, in every street of our cities, in the churches, in the councils, in the courts of justice, perplexing, deceiving, seducing, everywhere ruining the souls and bodies of men, women, and children, breaking up families, sowing hatred, emulation, strife, sedition, murder. And the Christian world seem to regard these things as though God had appointed them, and they must exist.  {4SP 327.2}
[4SP 327.3]          Satan is continually seeking to overcome the people of God by breaking down the barriers which                                                                              328  separate them from the world. Ancient Israel were enticed into sin when they ventured into forbidden association with the heathen. In a similar manner are modern Israel led astray. "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." ［2 Corinthians 4:4.］ All who are not decided followers of Christ are servants of Satan. In the unregenerate heart there is love of sin, and a disposition to cherish and excuse it. In the renewed heart there is hatred of sin, and determined resistance against it. When Christians choose the society of the ungodly and unbelieving, they expose themselves to temptation. Satan conceals himself from view, and stealthily draws his bandage across their eyes. They cannot see that such company is calculated to do them harm, and while all the time assimilating to the world in character, words, and actions, they are becoming more and more blinded. Familiarity with sin inevitably causes it to appear less repulsive. He who chooses to associate with the servants of Satan soon ceases to fear their master.  {4SP 327.3}
[4SP 328.1]         The tempter often works most successfully through those who are least suspected of being under his control. The opinion prevails with many that all which appears like courtesy or refinement must, in some sense, pertain to Christ. Never was there a greater mistake. These qualities should grace the character of every Christian, for they would exert a powerful influence in favor of true religion; but they must be consecrated to God, or they are a power for evil.                                                                              329  Many who are affable and intelligent, and who would not stoop to what is commonly regarded as an immoral act, are but polished instruments in the hands of Satan. The insidious, deceptive character of their influence and example renders them more dangerous enemies to the cause of Christ than are those who are unattractive, coarse, rough, and degraded.  {4SP 328.1}
[4SP 329.1]          By earnest prayer and dependence upon God, Solomon obtained the wisdom which excited the wonder and admiration of the world. But when he turned from the Source of his strength, and went forward relying upon himself, he fell a prey to temptation. Then the marvelous powers bestowed on this wisest of kings, only rendered him a more efficient agent of the adversary of souls.  {4SP 329.1}
[4SP 329.2]          While Satan is constantly seeking to blind their minds to the fact, let Christians never forget that they "wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits ［margin］ in high places." ［Ephesians 6:12.］ The inspired warning is sounding down the centuries to our time: "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." ［1 Peter 5:8.］ "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil." ［Ephesians 6:11.］  {4SP 329.2}
[4SP 329.3]         From the days of Adam to our own time, our great enemy has been exercising his power to oppress and destroy. He is now preparing for his last campaign against the church. All who seek to follow Jesus will be brought into conflict with this relentless                                                                              330  foe. The more nearly the Christian imitates the divine Pattern, the more surely will he make himself a mark for the attacks of Satan. All who are actively engaged in the cause of God, seeking to unveil the deceptions of the evil one and to present Christ before the people, will be able to join in the testimony of Paul, in which he speaks of serving the Lord with all humility of mind, with many tears and temptations.  {4SP 329.3}
[4SP 330.1]          Satan assailed Christ with his fiercest and most subtle temptations; but he was repulsed in every conflict. Those battles were fought in our behalf; those victories make it possible for us to conquer. Christ will give strength to all who seek it. No man without his own consent can be overcome by Satan. The tempter has no power to control the will or to force the soul to sin. He may distress, but he cannot contaminate. He can cause agony, but not defilement. The fact that Christ has conquered should inspire his followers with courage to fight manfully the battle against sin and Satan.  {4SP 330.1}
[4SP 331.1]       Chapter XXVI. - Agency of Evil Spirits.         The existence of Satan and the agency of evil spirits are facts fully established by both the Old and the New Testament. From the days of Adam to Moses, and through all the succeeding ages to John, the latest gospel writer, Satan is recognized as an active, personal agent, the originator of evil, the enemy of God and man. It is true that imagination and superstition have given their own coloring to these facts, and have linked them with legends and traditions of heathen, Jewish, and even Christian nations; but as revealed in the word of God they are of the utmost solemnity and importance. The connection of the visible with the invisible world, the ministration of angels of God, and the agency of evil angels, are inseparably interwoven with human history. We are told of the fall of the angels from their purity, of Lucifer their leader, the instigator of rebellion, of their confederacy and government, of their various orders, of their great intelligence and subtlety, and of their malicious designs against the innocence and happiness of men. We are told of One mightier than the fallen foe,--One by whose authority Satan's power is limited and controlled; and we are told, also, of the punishment prepared for the originator of iniquity.                                                                              332   {4SP 331.1}
[4SP 332.1]          During the time when Christ was upon the earth, evil spirits manifested their power in a most striking manner. And why was this?--Christ had come to enter upon the plan devised for man's redemption, and Satan therefore determined to assert his right to control the world. He had succeeded in establishing idolatry in every part of the earth except the land of Palestine. To the only land that had not fully yielded to the tempter's sway, Christ came to shed upon the people the light of Heaven. Here two rival powers claimed supremacy. Jesus was stretching out his arms of love, inviting all who would to find pardon and peace in him. The hosts of darkness understood that if his mission should be successful, their rule was soon to end. Satan raged like a chained lion, and defiantly exhibited his power over the bodies as well as the souls of men.  {4SP 332.1}
[4SP 332.2]          The fact that men have been possessed with demons is clearly stated in the New Testament. The persons thus afflicted were not merely suffering with disease from natural causes. Christ had perfect understanding of that with which he was dealing, and he recognized the direct presence and agency of evil spirits.  {4SP 332.2}
[4SP 332.3]          A striking example of their number, power, and malignity, and also of the power and mercy of Christ, is given in the Scripture account of the healing of the demoniacs at Gadara. Those wretched maniacs, spurning all restraint, writhing, foaming, raging, were filling the air with their cries, doing violence to themselves, and endangering all who should approach them. Their bleeding and disfigured bodies and distracted minds presented a spectacle well-pleasing                                                                              333  to the prince of darkness. One of the demons controlling the sufferers declared, "My name is Legion; for we are many." ［Mark 5:9.］ In the Roman army a legion consisted of from three to five thousand men. Satan's hosts also are marshaled into companies, and the single company to which these demons belonged numbered no less than a legion.  {4SP 332.3}
[4SP 333.1]         At the command of Jesus, the evil spirits departed from their victims, leaving them calmly sitting at the Saviour's feet, subdued, intelligent, and gentle. But the demons were permitted to sweep a herd of swine into the sea; and to the dwellers of Gadara their loss outweighed the blessings which Christ had bestowed, and the divine Healer was entreated to depart. This was the result which Satan designed to secure. By casting the blame upon Jesus, he aroused the selfish fears of the people, and prevented them from listening to his words. Satan is constantly accusing Christians as the cause of loss, misfortune, and suffering, instead of allowing the reproach to fall where it belongs, upon himself and his agents.  {4SP 333.1}
[4SP 333.2]          But the purposes of Christ were not thwarted. He allowed the evil spirits to destroy the herd of swine as a rebuke to those Jews, who, by raising these unclean beasts for the sake of gain, had transgressed the command of God. Had not Christ restrained the demons, they would have plunged into the sea, not only the swine, but also their keepers and owners. The preservation of both the keepers and the owners was due alone to his merciful interposition for their deliverance. Furthermore, this scene was permitted to take place that the disciples                                                                              334  might witness the cruel power of Satan upon both man and beast. The Saviour desired his followers to have a knowledge of the foe whom they were to meet, that they might not be deceived and overcome by his devices. It was also his will that the people of that region should behold his power to break the bondage of Satan and release his captives. And though Jesus himself departed, the men so marvelously delivered, remained to declare the mercy of their Benefactor.  {4SP 333.2}
[4SP 334.1]          Other instances of a similar nature are recorded in the Scriptures. The daughter of the Syrophenician woman was grievously vexed with a devil, whom Jesus cast out by his word. ［Mark 7:26-30.］ One "possessed with a devil, blind and dumb," ［Matthew 12:22.］ a youth who had a dumb spirit, that ofttimes "cast him into the fire, and into the waters, to destroy him," ［Mark 9:17-27.］ the maniac, who, tormented by "a spirit of an unclean devil," ［Luke 4:33-36.］ disturbed the Sabbath quiet of the synagogue at Capernaum, were all healed by the compassionate Saviour. In nearly every instance, Christ addressed the demon as an intelligent entity, commanding him to come out of his victim and to torment him no more. The worshipers at Capernaum, beholding his mighty power, "were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out."  {4SP 334.1}
[4SP 334.2]         Those possessed with devils are usually represented as being in a condition of great suffering; yet there were exceptions to this rule. For the sake of obtaining                                                                              335  supernatural power, some welcomed the Satanic influence. These of course had no conflict with the demons. Of this class were those who possessed the spirit of divination,--Simon Magus, Elymas the sorcerer, and the damsel who followed Paul and Silas at Philippi.  {4SP 334.2}
[4SP 335.1]          None are in greater danger from the influence of evil spirits than are those who, notwithstanding the direct and ample testimony of the Scriptures, deny the existence and agency of the devil and his angels. So long as we are ignorant of their wiles, they have almost inconceivable advantage; many give heed to their suggestions while they suppose themselves to be following the dictates of their own wisdom. This is why, as we approach the close of time, when Satan is to work with greatest power to deceive and destroy, he spreads everywhere the belief that he does not exist. It is his policy to conceal himself and his manner of working.  {4SP 335.1}
[4SP 335.2]          There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices. The better to disguise his real character and purposes, he has caused himself to be so represented as to excite no stronger emotion than ridicule or contempt. He is well pleased to be painted as a ludicrous or loathsome object, misshapen, half animal and half human. He is pleased to hear his name used in sport and mockery by those who consider themselves intelligent and well-informed.  {4SP 335.2}
[4SP 335.3]          It is because he has masked himself with consummate skill that the question is so widely asked, "Does such a being really exist?" It is an evidence of his success that theories giving the lie to the plainest                                                                              336  testimony of the Scriptures are so generally received in the religious world. And it is because Satan can most readily control the minds of those who are unconscious of his influence that the word of God gives us so many examples of his malignant work, unveiling before us his secret forces, and thus placing us on our guard against his assaults.  {4SP 335.3}
[4SP 336.1]          The power and malice of Satan and his host might justly alarm us, were it not that we may find shelter and deliverance in the superior power of our Redeemer. We carefully secure our houses with bolts and locks to protect our property and our lives from evil men; but we seldom think of the evil angels who are constantly seeking access to us, and against whose attacks we have no method of defense. If permitted, they can distract our minds, disorder, torment our bodies, destroy our possessions and our lives. Their only delight is in misery and destruction. Fearful is the condition of those who resist the divine claims and yield to Satan's temptations until God gives them up to the control of evil spirits. But those who follow Christ are ever safe under his watchcare. Angels that excel in strength are sent from Heaven to protect them. The wicked one cannot break through the guard which God has stationed about his people.                                                                              337   {4SP 336.1}
[4SP 337.1]       Chapter XXVII. - The Snares of Satan.         As the people of God approach the perils of the last days, Satan holds earnest consultation with his angels as to the most successful plan of overthrowing their faith. He sees that the popular churches are already lulled to sleep by his deceptive power. By pleasing sophistry and lying wonders he can continue to hold them under his control. Therefore he directs his angels to lay their snares especially for those who are looking for the second advent of Christ, and endeavoring to keep all the commandments of God.  {4SP 337.1}
[4SP 337.2]          Says the great deceiver: "We must watch those who are calling the attention of the people to the Sabbath of Jehovah; they will lead many to see the claims of the law of God; and the same light which reveals the true Sabbath, reveals also the ministration of Christ in the heavenly sanctuary, and shows that the last work for man's salvation is now going forward. Hold the minds of the people in darkness till that work is ended, and we shall secure the world and the church also.  {4SP 337.2}
[4SP 337.3]          "The Sabbath is the great question which is to decide the destiny of souls. We must exalt the Sabbath of our creating. We have caused it to be accepted by both worldlings and church-members; now the church must be led to unite with the world                                                                              338  in its support. We must work by signs and wonders to blind their eyes to the truth, and lead them to lay aside reason and the fear of God, and follow custom and tradition.  {4SP 337.3}
[4SP 338.1]          "I will influence popular ministers to turn the attention of their hearers from the commandments of God. That which the Scriptures declare to be a perfect law of liberty shall be represented as a yoke of bondage. The people accept their ministers' explanations of Scripture, and do not investigate for themselves. Therefore by working through the ministers, I can control the people according to my will.  {4SP 338.1}
[4SP 338.2]          "But our principal concern is to silence this sect of Sabbath-keepers. We must excite popular indignation against them. We will enlist great men and worldly-wise men upon our side, and induce those in authority to carry out our purposes. Then the Sabbath which I have set up shall be enforced by laws the most severe and exacting. Those who disregard them shall be driven out from the cities and villages, and made to suffer hunger and privation. When once we have the power, we will show that we can do with those who will not swerve from their allegiance to God. We led the Romish Church to inflict imprisonment, torture, and death upon those who refused to yield to her decrees, and now that we are bringing the Protestant churches and the world into harmony with this right arm of our strength, we will finally have a law to exterminate all who will not submit to our authority. When death shall be made the penalty of violating our Sabbath, then many who are now ranked with commandment-keepers will come over to our side.                                                                              339   {4SP 338.2}
[4SP 339.1]          "But before proceeding to these extreme measures, we must exert all our wisdom and subtlety to deceive and ensnare those who honor the true Sabbath. We can separate many from Christ by worldliness, lust, and pride. They may think themselves safe because they believe the truth, but indulgence of appetite or the lower passions, which will confuse judgment and destroy discrimination, will cause their fall.  {4SP 339.1}
[4SP 339.2]          "Go, make the possessors of lands and money drunk with the cares of this life. Present the world before them in its most attractive light, that they may lay up their treasure here, and fix their affections upon earthly things. We must do our utmost to prevent those who labor in God's cause from obtaining means to use against us. Keep the money in our own ranks. The more means they obtain, the more they will injure our kingdom by taking from us our subjects. Make them care more for money than for the upbuilding of Christ's kingdom and the spread of the truths we hate, and we need not fear their influence; for we know that every selfish, covetous person will fall under our power, and will finally be separated from God's people.  {4SP 339.2}
[4SP 339.3]          "Through those that have a form of godliness but know not the power, we can gain many who would otherwise do us great harm. Lovers of pleasure more than lovers of God will be our most effective helpers. Those of this class who are apt and intelligent will serve as decoys to draw others into our snares. Many will not fear their influence, because they profess the same faith. We will thus lead them to conclude that the requirements of Christ are less strict than they once believed, and that by conformity                                                                              340  to the world they would exert a greater influence with worldlings. Thus they will separate from Christ; then they will have no strength to resist our power, and erelong they will be ready to ridicule their former zeal and devotion.  {4SP 339.3}
[4SP 340.1]          "Until the great decisive blow shall be struck, our efforts against commandment-keepers must be untiring. We must be present at all their gatherings. In their large meetings especially our cause will suffer much, and we must exercise great vigilance, and employ all our seductive arts to prevent souls from hearing the truth and becoming impressed by it.  {4SP 340.1}
[4SP 340.2]          "I will have upon the ground, as my agents, men holding false doctrines mingled with just enough truth to deceive souls. I will also have unbelieving ones present, who will express doubts in regard to the Lord's messages of warning to his church. Should the people read and believe these admonitions, we could have little hope of overcoming them. But if we can divert their attention from these warnings, they will remain ignorant of our power and cunning, and we shall secure them in our ranks at last. God will not permit his words to be slighted with impunity. If we can keep souls deceived for a time, God's mercy will be withdrawn, and he will give them up to our full control.  {4SP 340.2}
[4SP 340.3]          "We must cause distraction and division. We must destroy their anxiety for their own souls, and lead them to criticise, to judge, and to accuse and condemn one another, and to cherish selfishness and enmity. For these sins, God banished us from his presence; and all who follow our example will meet a similar fate."                                                                              341   {4SP 340.3}
[4SP 341.1]          The Scriptures declare that upon one occasion, when the angels of God came to present themselves before the Lord, Satan came also among them, not to bow before the Eternal King, but to further his own malicious designs against the righteous. With the same object he is in attendance when men assemble for the worship of God. Though hidden from sight, he is working with all diligence to control the minds of the worshipers. Like a skillful general, he lays his plans beforehand. As he sees the messenger of God searching the Scriptures, he takes note of the subject to be presented to the people. Then he employs all his cunning and shrewdness to so control circumstances that the message may not reach those whom he is deceiving on that very point. The one who most needs the warning will be urged into some business transaction which requires his presence, or will by some other means be prevented from hearing the words that might prove to him a savor of life unto life.  {4SP 341.1}
[4SP 341.2]          Again, Satan sees the Lord's servants burdened because of the spiritual darkness that enshrouds the people. He hears their earnest prayers for divine grace and power to break the spell of indifference, carelessness, and indolence. Then with renewed zeal he plies his arts. He tempts men to the indulgence of appetite or to some other form of self-gratification, and thus benumbs their sensibilities, so that they fail to hear the very things which they most need to learn.  {4SP 341.2}
[4SP 341.3]          Satan well knows that all whom he can lead to neglect prayer and the searching of the Scriptures will be overcome by his attacks. Therefore he invents every possible device to engross the mind.                                                                              342  There has ever been a class professing godliness who, instead of following on to know the truth, make it their religion to seek some fault of character or error of faith in those with whom they do not agree. Such are Satan's right-hand helpers. Accusers of the brethren are not few; and they are always active when God is at work, and his servants are rendering him true homage. They will put a false coloring upon the words and acts of those who love and obey the truth. They will represent the most earnest, zealous, self-denying servants of Christ as deceived or deceivers. It is their work to misrepresent the motives of every true and noble deed, to circulate insinuations, and arouse suspicion in the minds of the inexperienced. In every conceivable manner they will seek to cause that which is pure and righteous to be regarded as foul and deceptive. And in this work the agents of Satan have their master and his angels to help them.  {4SP 341.3}
[4SP 342.1]          But none need be deceived concerning them. It may be readily seen whose children they are, whose example they follow, and whose work they do. "Ye shall know them by their fruits." ［Matthew 7:16.］ They closely resemble Satan, the envenomed slanderer, the accuser of the brethren.  {4SP 342.1}
[4SP 342.2]         It is Satan's plan to bring into the church insincere, unregenerate elements that will encourage doubt and unbelief, and hinder all who desire to see the work of God advance, and to advance with it. Many who have no real faith in God or in his word, assent to some principles of truth, and pass as Christians; and thus they are enabled to introduce their errors as scriptural doctrines.                                                                              343   {4SP 342.2}
[4SP 343.1]          The position that it is of no consequence what men believe, is one of Satan's most successful deceptions. He knows that the truth, received in the love of it, sanctifies the soul of the receiver; therefore he is constantly seeking to substitute false theories, fables, another gospel. From the beginning, the servants of God have contended against false teachers, not merely as vicious men, but as inculcators of falsehoods that were fatal to the soul. Elijah, Jeremiah, Paul, firmly and fearlessly opposed those who were turning men from the word of God. That liberality which regards a correct religious faith as unimportant, found no favor with these holy defenders of the truth.  {4SP 343.1}
[4SP 343.2]          The vague and fanciful interpretations of Scripture, and the many conflicting theories concerning religious faith, that are found in the Christian world, are the work of our great adversary to so confuse minds that they shall not discern the truth. And the discord and division which exists among the churches of Christendom is in a great measure due to the prevailing custom of wresting the Scriptures to support a favorite theory. Instead of carefully studying God's word with humility of heart to obtain a knowledge of his will, many seek only to discover something odd or original.  {4SP 343.2}
[4SP 343.3]          In order to sustain erroneous doctrines or unchristian practices, they seize upon passages of Scripture separated from the context, perhaps quoting half of a single verse as proving their point, when the remaining portion would show the meaning to be quite the opposite. With the cunning of the serpent, they entrench themselves behind disconnected utterances                                                                              344  construed to suit their carnal desires. Thus do many willfully pervert the word of God. Others, who have an active imagination, seize upon the figures and symbols of Holy Writ, interpret to suit their fancy, with little regard to the testimony of Scripture as its own interpreter, and then they present their vagaries as the teachings of God's word.  {4SP 343.3}
[4SP 344.1]          Whenever the study of the Scriptures is entered upon without a prayerful, humble, teachable spirit, the plainest and simplest as well as the most difficult passages will be wrested from their true meaning. The papal leaders select such portions of Scripture as best serve their purpose, interpret to suit themselves, and then present these to the people, while they deny them the privilege of studying the Bible, and understanding its sacred truths for themselves. Unless the whole Bible is given to the people just as it reads, it would be better for them not to have it at all.  {4SP 344.1}
[4SP 344.2]          The Bible was designed to be a guide to all who wish to become acquainted with the will of their Maker. God gave to men the sure word of prophecy; angels and even Christ himself came to make known to Daniel and John the things that must shortly come to pass. Those important matters that concern our salvation were not left involved in mystery. They were not revealed in such a way as to perplex and mislead the honest seeker after truth. Said the Lord by the prophet Habakkuk, "Write the vision, and make it plain upon tables, that he may run that readeth it." ［Habakkuk 2:2, 3.］ The word of God is plain to all who study it with a prayerful heart. Every truly honest                                                                              345  soul will come to the light of truth. "Light is sown for the righteous." ［Psalm 97:11.］ No church can advance in holiness unless its members are earnestly seeking for truth as for hid treasure.  {4SP 344.2}
[4SP 345.1]         By the cry of liberality, men are blinded to the devices of their adversary, while he is all the time working steadily for the accomplishment of his object. As he succeeds in supplanting the word of truth by human speculations, the law of God is set aside, and the churches are under the bondage of sin while they claim to be free.  {4SP 345.1}
[4SP 345.2]          To many, scientific research has become a curse; their finite minds are so weak that they lose their balance. They cannot harmonize their views of science with Scripture statements, and they think that the Bible is to be tested by their standard of "science falsely so called." Thus they err from the faith, and are seduced by the devil. Men have endeavored to be wiser than their Creator; human philosophy has attempted to search out and explain mysteries which will never be revealed, through the eternal ages. If men would but search and understand what God has made known of himself and his purposes, they would obtain such a view of the glory, majesty, and power of Jehovah, that they would realize their own littleness, and would be content with that which has been revealed for themselves and their children.  {4SP 345.2}
[4SP 345.3]          It is a masterpiece of Satan's deceptions to keep the minds of men searching and conjecturing in regard to that which God has not made known, and which he does not intend that we shall understand.                                                                              346  It was thus that Lucifer himself was cast out of Heaven. He became dissatisfied because all the secrets of God's purposes were not confided to him, and he entirely disregarded that which was revealed concerning his own work in the lofty position assigned him. By arousing the same discontent in the angels under his command, he caused their fall. Now he seeks to imbue the minds of men with the same spirit, and to lead them also to disregard the direct commands of God.  {4SP 345.3}
[4SP 346.1]          Those who are unwilling to accept the plain, cutting truths of the Bible, are continually seeking for pleasing fables that will quiet their consciences. The less spiritual, self-denying, and humiliating the doctrines presented, the greater the favor with which they are received. These persons degrade the intellectual powers to serve their carnal desires. Too wise in their own conceit to search the word of God with contrition of soul and earnest prayer for divine guidance, they have no shield from delusion. Satan is ready to supply the heart's desire, and he palms off his deceptions in the place of truth. It was thus that the papacy gained its power over the minds of men; and by rejection of the truth because it involves a cross, Protestants are following the same path. All who neglect the word of God to study convenience and policy, that they may not be at variance with the world, will be left to receive damnable heresy for religious truth. The apostle Paul speaks of a class who received not the love of the truth, that they might be saved." He says of these, "For this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who                                                                              347  believed not the truth, but had pleasure in unrighteousness." ［2 Thessalonians 2:10-12.］ With such a warning before us, it behooves us to be on our guard as to what doctrines we receive.  {4SP 346.1}
[4SP 347.1]         Every conceivable form of error will be accepted by those who willfully reject the truth. Satan has different deceptions prepared to reach different minds; and some who look with horror upon one deception will readily receive another.  {4SP 347.1}
[4SP 347.2]          Among the most successful agencies of the great deceiver are the delusive doctrines and lying wonders of Spiritualism. Disguised as an angel of light, he spreads his nets where least suspected. If men would but study the word of God with earnest prayer that they might understand its teachings, they would not be left in darkness to receive false doctrines. But as they reject the truth, they fall a prey to these deceptions.  {4SP 347.2}
[4SP 347.3]          Another dangerous heresy is the doctrine that denies the divinity of Christ. Men who have no experimental knowledge of Jesus, will yet assume an appearance of great wisdom, as though their judgment were beyond question, and boldly declare that the Son of God had no existence prior to his first advent to this world. This position directly contradicts the plainest statements of our Saviour concerning himself; yet it is received with favor by a large class who claim to believe the Scriptures. With such persons it is folly to argue. No argument, however conclusive, will convince those who reject the direct testimony of the Son of God. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them,                                                                              348  because they are spiritually discerned." ［1 Corinthians 2:14.］ Those who persistently cling to such errors, give evidence of their own ignorance of God and of his Son.  {4SP 347.3}
[4SP 348.1]         Still another subtle and mischievous error is the fast-spreading belief that Satan has no existence as a personal being; that the name is used in Scripture merely to represent men's evil thoughts and desires.  {4SP 348.1}
[4SP 348.2]          The teaching so widely echoed from popular pulpits, that the second advent of Christ is his coming to each individual at death, is a device to divert the minds of men from his personal coming in the clouds of heaven. For years Satan has thus been saying, "Behold, he is in the secret chambers;" and many souls have been lost by accepting this deception.  {4SP 348.2}
[4SP 348.3]          Again, worldly wisdom teaches that prayer is not essential. Men of science claim that there can be no real answer to prayer; that this would be a violation of law, a miracle, and that miracles have no existence. The universe, say they, is governed by fixed laws, and God himself does nothing contrary to these laws. Thus they represent God as bound by his own laws; as if the operation of divine laws could exclude divine freedom. Such teaching is opposed to the testimony of the Scriptures. Were not miracles wrought by Christ and his apostles? The same compassionate Saviour lives today, and he is as willing to listen to the prayer of faith as when he walked visibly among men. The natural co-operates with the supernatural. It is a part of God's plan to grant us, in answer to the prayer of faith, that which he would not bestow, did we not thus ask.  {4SP 348.3}
[4SP 348.4]         Innumerable are the erroneous doctrines and fanciful                                                                              349  ideas that are obtaining among the churches of Christendom. It is impossible to estimate the evil results of removing one of the landmarks fixed by the word of God. Few who venture to do this, stop with the rejection of a single truth. The majority continue to set aside one after another of its principles, until they become actual infidels.  {4SP 348.4}
[4SP 349.1]          And this is the object which Satan seeks to accomplish. There is nothing that he desires more than to destroy confidence in God and in his word. Satan stands at the head of the great army of doubters, and he works to the utmost of his power to beguile souls into his ranks. It is becoming fashionable to doubt. There are many who seem to feel that it is a virtue to stand on the side of unbelief, skepticism, and infidelity. But underneath an appearance of candor and humility, it will be found that such persons are actuated by self-confidence and pride. It is a terrible thing to lose faith in God or in his word. Unbelief strengthens as it is encouraged. There is danger in even once giving expression to doubt; a seed is sown which produces a harvest of its kind. Satan will nourish the crop every moment. Those who allow themselves to talk of their doubts will find them constantly becoming more confirmed. God will never remove every occasion for doubt. He will never work a miracle to remove unbelief when he has given sufficient evidence for faith.  {4SP 349.1}
[4SP 349.2]          God looks with displeasure upon the self-sufficient and the unbelieving, who are ever doubting his promises and distrusting the assurance of his grace. They are unproductive trees that spread their dark branches far and wide, shutting away the sunlight                                                                              350  from other plants, and causing them to droop and die under the chilling shadow. The life-work of these persons will appear as a never-ceasing witness against them. They are sowing seeds of doubt and skepticism that will yield an unfailing harvest.  {4SP 349.2}
[4SP 350.1]          The followers of Christ know little of the plots which Satan and his hosts are forming against them. But He who sitteth in the heavens will overrule all these devices for the accomplishment of his deep designs. The Lord permits his people to be subjected to the fiery ordeal of temptation, not because he takes pleasure in their distress and affliction, but because this process is essential to their final victory. He could not, consistently with his own glory, shield them from temptation; for the very object of the trial is to prepare them to resist all the allurements of evil.  {4SP 350.1}
[4SP 350.2]          Satan is well aware that the weakest soul who abides in Christ is more than a match for the hosts of darkness, and that, should he reveal himself openly, he would be met and resisted. Therefore he seeks to draw away the soldiers of the cross from their strong fortification, while he lies in ambush with his forces, ready to destroy all who venture upon his ground. No man is safe for a day or an hour without prayer. Especially should we entreat the Lord for wisdom to understand his word. Satan is an expert in quoting Scripture, placing his own interpretation upon passages by which he hopes to cause us to stumble. We should study the Bible with humility of heart, never losing sight of our dependence upon God. While we must constantly guard against the devices of Satan, we should pray in faith continually, "Lead us not into temptation."  {4SP 350.2}
[4SP 351.1]       Chapter XXVIII. - The First Great Deception.         With the earliest history of man, Satan began his efforts to deceive our race. He who had incited rebellion in Heaven desired to bring the whole creation to unite with him in his warfare against the government of God. His envy and jealousy were excited as he looked upon the beautiful home prepared for the happy, holy pair, and he immediately laid his plans to cause their fall. Had he revealed himself in his real character, he would have been repulsed at once, for Adam and Eve had been warned against this dangerous foe; but he worked in the dark, concealing his purpose, that he might more effectually accomplish his object.  {4SP 351.1}
[4SP 351.2]         Employing as his medium the serpent, then a creature of fascinating appearance, he addressed himself to Eve, "Hath God said, Ye shall not eat of every tree of the garden?" ［Genesis 3:1.］ Had Eve refrained from entering into argument with the tempter, she would have been safe; but she ventured to parley with him, and fell a victim to his wiles. It is thus that many are still overcome. They doubt and argue concerning the requirements of God, and instead of obeying the divine commands, they accept human theories, which but disguise the devices of Satan.                                                                              352   {4SP 351.2}
[4SP 352.1]         "The woman said unto the serpent, We may eat of the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." ［Genesis 3:2-5.］ Eve yielded to temptation, and through her influence Adam also was deceived. They accepted the words of the serpent, that God did not mean what he said; they distrusted their Creator, and imagined that he was restricting their liberty, and that they might obtain great light and freedom by transgressing his law.  {4SP 352.1}
[4SP 352.2]         But what did Adam, after his sin, find to be the meaning of the words, "In the day that thou eatest thereof thou shalt surely die"? Did he find them to mean, as Satan had led him to believe, that he was to be ushered into a more exalted state of existence? Then indeed there was great good to be gained by transgression, and Satan was proved to be a benefactor of the race. But Adam did not so understand the divine sentence. God declared that as a penalty for his sin, man should return to the ground whence he was taken: "Dust thou art, and unto dust shalt thou return." ［Genesis 3:19.］ The words of Satan, "Your eyes shall be opened," proved to be true only in this sense: After Adam and Eve had disobeyed God, their eyes were opened to discern their folly; they did know evil, and they tasted the bitter fruit of transgression.  {4SP 352.2}
[4SP 352.3]         Immortality had been promised on condition of                                                                              353  obedience to the requirements of God. It was forfeited by disobedience, and Adam became subject to death. He could not transmit to his posterity that which he did not possess; and there would have been no hope for the fallen race, had not God, by the sacrifice of his Son, brought immortality within their reach. "The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." ［Romans 6:23.］ In no other way can it be obtained. But every man may come in possession of this priceless blessing if he will comply with the conditions. All "who by patient continuance in well-doing seek for glory and honor and immortality," will receive eternal life. ［Romans 2:7.］  {4SP 352.3}
[4SP 353.1]         The one who promised Adam life in disobedience was the great deceiver. The first sermon ever preached upon the immortality of the soul was preached by the serpent to Eve in Eden,--"Ye shall not surely die;" and this declaration, resting solely upon the authority of Satan, is echoed from the pulpits of Christendom, and received by the majority of mankind as readily as it was received by our first parents. The divine sentence, "The soul that sinneth, it shall die," ［Ezekiel 18:20.］ is made to mean, The soul that sinneth, it shall not die, but live eternally. We cannot but wonder at the strange infatuation which renders men so credulous concerning the words of Satan, and so unbelieving in regard to the words of God.  {4SP 353.1}
[4SP 353.2]         The fruit of the tree of life had the power to perpetuate life. Had man after his fall been allowed free access to that tree, he would have lived forever, and thus sin would have been immortalized.                                                                              354  But a flaming sword was placed "to keep the way of the tree of life," and not one of the family of Adam has been permitted to pass that barrier and partake of the life-giving fruit. Therefore there is not an immortal sinner.  {4SP 353.2}
[4SP 354.1]          But after the fall, Satan bade his angels make a special effort to foster the belief in man's natural immortality; and when they had induced the people to receive this error, they led them on to conclude that the sinner would live in eternal misery. Now the prince of darkness, working through his agents, represents God as a revengeful tyrant, declaring that he plunges into hell all those who do not please him, and causes them ever to feel his wrath; and that while they suffer unutterable anguish, and writhe in the eternal flames, their Creator looks down upon them with satisfaction.  {4SP 354.1}
[4SP 354.2]          Thus the arch-fiend clothes with his own attributes the Creator and Benefactor of mankind. Cruelty is Satanic. God is love; and all that he created was pure, holy, and lovely, until sin was brought in by the first great rebel. Satan himself is the enemy who tempts man to sin, and then destroys him if he can; and when he has made sure of his victim, then he exults in the ruin he has wrought. If permitted, he would sweep the entire race into his net. Were it not for the interposition of divine power, not one son or daughter of Adam would escape.  {4SP 354.2}
[4SP 354.3]          He is seeking to overcome men today, as he overcame our first parents, by shaking their confidence in their Creator, and leading them to doubt the wisdom of his government and the justice of his laws. Satan and his emissaries represent God as even                                                                              355  worse than themselves, in order to excuse their own malignity and rebellion. The great deceiver endeavors to shift his own horrible cruelty of character upon our heavenly Father, that he may cause himself to appear as one greatly wronged because he will not submit to so unjust a governor. He presents before the world the liberty which they may enjoy under his mild sway, in contrast with the bondage imposed by the stern decrees of Jehovah. Thus he succeeds in luring souls away from their allegiance to God.  {4SP 354.3}
[4SP 355.1]         How repugnant to every emotion of love and mercy, and even to our sense of justice, is the doctrine that the wicked dead are tormented with fire and brimstone in an eternally burning hell, that for the sins of a brief earthly life they are to suffer torture as long as God shall live. Yet this doctrine has been generally embodied in the creeds of Christendom. Says a learned doctor of divinity: "The sight of hell-torments will exalt the happiness of the saints forever. When they see others who are of the same nature and born under the same circumstances, plunged in such misery, and they so distinguished, it will make them sensible of how happy they are." Another uses these words: "While the decree of reprobation is eternally executing on the vessels of wrath, the smoke of their torment will be eternally ascending in view of the vessels of mercy, who, instead of taking the part of these miserable objects, will say, Amen, Alleluia! praise ye the Lord!"  {4SP 355.1}
[4SP 355.2]          Where in the pages of God's word are such sentiments expressed? Those who present them may be learned and even honest men; but they are deluded by the sophistry of Satan. He leads them to                                                                              356  misconstrue strong expressions of Scripture, giving to the language the coloring of bitterness and malignity which pertains to himself, but not to our Creator.  {4SP 355.2}
[4SP 356.1]          What would be gained to God should we admit that he delights in witnessing unceasing tortures; that he is regaled with the groans and shrieks and imprecations of the suffering creatures whom he holds in the flames of hell? Can these horrid sounds be music in the ear of Infinite Love? It is urged that the infliction of endless misery upon the wicked would show God's hatred of sin as an evil which is ruinous to the peace and order of the universe. Oh, dreadful blasphemy! As if God's hatred of sin is the reason why he perpetuates sin. For, according to the received theology, continued torture without hope of mercy maddens its wretched victims, and as they pour out their rage in curses and blasphemy, they are forever augmenting their load of guilt. God's glory is not enhanced by thus perpetuating continually increasing sin through ceaseless ages.  {4SP 356.1}
[4SP 356.2]          It is beyond the power of the human mind to estimate the evil which has been wrought by the heresy of eternal torment. The religion of the Bible, full of love and goodness, and abounding in compassion, is darkened by superstition and clothed with terror. When we consider in what false colors Satan has painted the character of God, can we wonder that our merciful Creator is feared, dreaded, and even hated? The appalling views of God which have spread over the world from the teachings of the pulpit have made thousands, yea, millions, of skeptics and infidels.                                                                              357   {4SP 356.2}
[4SP 357.1]          The theory of eternal torment is one of the false doctrines that constitute the wine of the abominations of Babylon, of which she makes all nations drink. That ministers of Christ should have accepted this heresy and proclaimed it from the sacred desk, is indeed a mystery. They received it from Rome, as they received the false Sabbath. True, it has been taught by great and good men; but the light on this subject had not come to them as it has come to us. They were responsible only for the light which shone in their time; we are accountable for that which shines in our day. If we turn from the testimony of God's word, and accept false doctrines because our fathers taught them, we fall under the condemnation pronounced upon Babylon; we are drinking of the wine of her abominations.  {4SP 357.1}
[4SP 357.2]          A large class to whom the doctrine of eternal torment is revolting are driven to the opposite error. They see that the Scriptures represent God as a being of love and compassion, and they cannot believe that he will consign his creatures to the fires of an eternally burning hell. But, holding that the soul is naturally immortal, they see no alternative but to conclude that all mankind will finally be saved. Many regard the threatenings of the Bible as designed merely to frighten men into obedience, and not to be literally fulfilled. Thus the sinner can live in selfish pleasure, disregarding the requirements of God, and yet expect to be finally received into his favor. Such a doctrine, presuming upon God's mercy, but ignoring his justice, pleases the carnal heart, and emboldens the wicked in their iniquity.  {4SP 357.2}
[4SP 357.3]          To show how believers in universal salvation wrest                                                                              358  the Scriptures to sustain their soul-destroying dogmas, it is needful only to cite their own utterances. At the funeral of an irreligious young man, who was killed instantly by an accident, a Universalist minister selected as his text the Scripture statement concerning David, "He was comforted concerning Amnon, seeing he was dead." ［2 Samuel 13:39.］  {4SP 357.3}
[4SP 358.1]         "I am frequently asked," said the speaker, "what will be the fate of those who leave the world in sin, die, perhaps, in a state of inebriation, die with the scarlet stains of crime unwashed from their robes, or die as this young man died, having never made a profession or enjoyed an experience of religion. We are content with the Scriptures; their answer shall solve the awful problem. Amnon was exceedingly sinful; he was unrepentant, he was made drunk, and while drunk was killed. David was a prophet of God; he must have known whether it would be ill or well for Amnon in the world to come. What were the expressions of his heart?--'The soul of King David longed to go forth unto Absalom; for he was comforted concerning Amnon, seeing he was dead.'  {4SP 358.1}
[4SP 358.2]          "And what is the inference to be deduced from this language? Is it not that endless suffering formed no part of his religious belief?--So we conceive; and here we discover a triumphant argument in support of the more pleasing, more enlightened, more benevolent hypothesis of ultimate universal purity and peace. He was comforted, seeing his son was dead. And why so?--Because by the eye of prophecy he could look forward into the glorious future, and see that son far removed from all temptations, released from                                                                              359  the bondage and purified from the corruptions of sin, and after being made sufficiently holy and enlightened, admitted to the assembly of ascended and rejoicing spirits. His only comfort was, that in being removed from the present state of sin and suffering, his beloved son had gone where the loftiest breathings of the Holy Spirit would be shed upon his darkened soul; where his mind would be unfolded to the wisdom of Heaven and the sweet raptures of immortal love, and thus prepared with a sanctified nature to enjoy the rest and society of the heavenly inheritance.  {4SP 358.2}
[4SP 359.1]          "In these thoughts we would be understood to believe that the salvation of Heaven depends upon nothing which we can do in this life; neither upon a present change of heart, nor upon present belief, or a present profession of religion."  {4SP 359.1}
[4SP 359.2]          Thus does the professed minister of Christ reiterate the falsehood uttered by the serpent in Eden,--"Ye shall not surely die." "In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods." The vilest of sinners,--the murderer, the thief, and the adulterer,--will after death be prepared to enter into immortal bliss.  {4SP 359.2}
[4SP 359.3]          And from what does this perverter of the Scriptures draw his conclusions?--From a single sentence expressing David's submission to the dispensation of Providence. His soul "longed to go forth unto Absalom; for he was comforted concerning Amnon, seeing he was dead." The poignancy of his grief having been softened by time, his thoughts turned from the dead to the living son, self-banished through fear of the just punishment of his crime. And this is                                                                              360  the evidence that the incestuous, drunken Amnon was at death immediately transported to the abodes of bliss, there to be purified and prepared for the companionship of sinless angels! A pleasing fable indeed, well suited to gratify the carnal heart! This is Satan's own doctrine, and it does his work effectually. Should we be surprised that, with such instruction, wickedness abounds? Is there not need of contending earnestly for the faith once delivered to the saints?  {4SP 359.3}
[4SP 360.1]          The course pursued by this one false teacher illustrates that of many others. A few words of Scripture are separated from the context, which would in many cases show its meaning to be exactly opposite to the interpretation put upon it; and such disjointed passages are perverted and used in proof of doctrines that have no foundation in the word of God. The testimony cited as evidence that the drunken Amnon is in Heaven, is a mere inference, directly contradicted by the plain and positive statement of the Scriptures, that no drunkard shall inherit the kingdom of God. It is thus that doubters, unbelievers, and skeptics turn the truth into a lie. And multitudes have been deceived by their sophistry, and rocked to sleep in the cradle of carnal security.  {4SP 360.1}
[4SP 360.2]          If the souls of all men pass directly to Heaven at the hour of dissolution, then we may well covet death rather than life. Many have been led by this belief to put an end to their existence. When overwhelmed with trouble, perplexity, and disappointment, it seems an easy thing to break the brittle thread of life, and soar away into the bliss of the eternal world.  {4SP 360.2}
[4SP 360.3]          God has given in his word abundant evidence that he will punish the transgressors of his law. Witness                                                                              361  the visitation of his judgments upon the angels who kept not their first estate, on the inhabitants of the antediluvian world, on the people of Sodom, on unbelieving Israel. Their history is placed on record for our admonition.  {4SP 360.3}
[4SP 361.1]          Let us consider what the Bible teaches further concerning the ungodly and unrepentant, whom the Universalist places in Heaven as holy, happy angels.  {4SP 361.1}
[4SP 361.2]          "I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely." This promise is only to those that thirst. None but those who feel their need of the water of life, and seek it at the loss of all things else, will be supplied. "He that overcometh shall inherit all things; and I will be his God, and he shall be my son." ［Revelation 21:6, 7.］ Here, also, conditions are specified. To inherit all things, we must resist and overcome sin.  {4SP 361.2}
[4SP 361.3]         "No fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God." ［Ephesians 5:5, REV. VER.］ "Follow peace with all men, and holiness, without which no man shall see the Lord." ［Hebrews 12:14.］ "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. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." ［Revelation 22:14, 15.］  {4SP 361.3}
[4SP 361.4]         God has given to men a declaration of his character: "The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and                                                                              362  transgression and sin, and that will by no means clear the guilty." ［Exodus 34:6, 7.］ The power and authority of the divine government will be employed to put down rebellion; yet all the manifestations of retributive justice will be perfectly consistent with the character of God as a merciful, long-suffering, benevolent being.  {4SP 361.4}
[4SP 362.1]         God does not force the will or judgment of any. He takes no pleasure in a slavish obedience. He desires that the creatures of his hands shall love him because he is worthy of love. He would have them obey him because they have an intelligent appreciation of his wisdom, justice, and benevolence. And all who have a just conception of these qualities will love him because they are drawn toward him in admiration of his attributes.  {4SP 362.1}
[4SP 362.2]          The principles of kindness, mercy, and love taught and exemplified by our Saviour, are a copy of the will and character of God. Christ declared that he taught nothing except that which he had received from his Father. The principles of the divine government are in perfect harmony with the Saviour's precept, "Love your enemies." God executes justice upon the wicked, for the good of the universe, and even of those upon whom his judgments are visited. He would make them happy if he could do so in accordance with the laws of his government and the justice of his character. He surrounds them with the tokens of his love, he grants them a knowledge of his law, and follows them with the offers of his mercy; but they despise his love, make void his law, and reject his mercy. While constantly receiving his gifts, they dishonor the Giver;                                                                              363  they hate God because they know that he abhors their sins. The Lord bears long with their perversity; but the decisive hour will come at last, when their destiny is to be decided. Will he then chain these rebels to his side? Will he force them to do his will?  {4SP 362.2}
[4SP 363.1]          Those who have chosen Satan as their leader, and have been controlled by his power, are not prepared to enter the presence of God. Pride, deception, licentiousness, cruelty, have become fixed in their characters. Can they enter Heaven to dwell forever with those whom they despised and hated on earth? Truth will never be agreeable to a liar; meekness will not satisfy self-esteem and pride; purity is not acceptable to the corrupt; disinterested love does not appear attractive to the selfish. The destiny of the wicked is fixed by their own choice. Their exclusion from Heaven is voluntary; it is just.  {4SP 363.1}
[4SP 363.2]          Like the waters of the flood, the fires of the great day declare God's verdict that the wicked are incurable. They have no disposition to submit to divine authority. Their will has been exercised in revolt; and when life is ended, it is too late to turn the current of their thoughts in the opposite direction,--too late to turn from transgression to obedience, from hatred to love.  {4SP 363.2}
[4SP 363.3]          In mercy to the world, God blotted out its wicked inhabitants in Noah's time. In mercy he destroyed the corrupt dwellers in Sodom. Through the deceptive power of Satan, the workers of iniquity obtain sympathy and admiration, and are thus constantly leading others to rebellion. It was so in Noah's day, and in the time of Abraham and Lot; it is so in our                                                                              364  time. It is in mercy to the universe that God will finally destroy the rejecters of his grace.  {4SP 363.3}
[4SP 364.1]          But the doctrine of never-ending torment has no sanction in the Bible. John in the Revelation, describing the future joy and glory of the redeemed, declares that he heard every voice in Heaven and earth, and under the earth, ascribing praise to God. There will be no lost beings in hell to mingle their shrieks with the songs of the saved.  {4SP 364.1}
[4SP 364.2]          "The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." ［Romans 6:23.］ While life is the inheritance of the righteous, death is the portion of the wicked. The penalty threatened is not merely temporal death, for all must suffer this. It is the second death, the opposite of everlasting life. God cannot save the sinner in his sins; but he declares that the wicked, having suffered the punishment of their guilt, shall be as though they had not been. Says an inspired writer, "Thou shalt diligently consider his place, and it shall not be." ［Psalm 37:10.］ In consequence of Adam's sin, death passed upon all mankind. All alike go down into the grave. But through the provisions of the plan of salvation, all are to be brought forth from their graves. Then those who have not secured the pardon of their sins must receive the penalty of transgression. They suffer punishment varying in duration and intensity according to their works, but finally ending in the second death. Covered with infamy, they sink into hopeless, eternal oblivion.  {4SP 364.2}
[4SP 364.3]         Upon the fundamental error of natural immortality rests the doctrine of consciousness in death, a                                                                              365  doctrine, like eternal torment, opposed to the teachings of the Scriptures, to the dictates of reason, and to our feelings of humanity. According to the popular belief, the redeemed in Heaven are acquainted with all that takes place on the earth, and especially with the lives of the friends whom they have left behind. But how could it be a source of happiness to the dead to know the troubles of the living, to witness the sins committed by their own loved ones, and to see them enduring all the sorrows, disappointments, and anguish of life? How much of Heaven's bliss would be enjoyed by those who were hovering over their friends on earth? And how utterly revolting is the belief that as soon as the breath leaves the body, the soul of the impenitent is consigned to the flames of hell! To what depths of anguish must those be plunged who see their friends passing to the grave unprepared, to enter upon an eternity of woe and sin! Many have been driven to insanity by this harrowing thought.  {4SP 364.3}
[4SP 365.1]          What say the Scriptures concerning these things? David declares that man is not conscious in death. "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." ［Psalm 146:4.］ Solomon bears the same testimony: "The living know that they shall die; but the dead know not anything." "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." "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." ［Ecclesiastes 9:5, 6, 10.］  {4SP 365.1}
[4SP 365.2]         When, in answer to his prayer, Hezekiah's life was prolonged fifteen years, the grateful king rendered to                                                                              366  God a tribute of praise for his great mercy. In this song he tells the reason why he thus rejoices: "The grave cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day. The father to the children shall make known thy truth." ［Isaiah 38:18, 19.］ Popular theology represents the righteous dead as in Heaven, entered into bliss, and praising God with an immortal tongue; but Hezekiah could see no such glorious prospect in death. With his words agrees the testimony of the psalmist: "In death there is no remembrance of thee; in the grave who shall give thee thanks?" "The dead praise not the Lord, neither any that go down into silence." ［Psalm 6:5; 115:17.］  {4SP 365.2}
[4SP 366.1]         Peter, speaking through the Holy Spirit on the day of Pentecost, said: "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day." "For David is not ascended into the heavens." ［Acts 2:29, 34.］ The fact that David remains in the grave until the resurrection proves that the righteous do not go to Heaven at death. It is only through the resurrection, and by virtue of the fact that Christ has risen, that David can at last sit at the right hand of God.  {4SP 366.1}
[4SP 366.2]         Paul declares: "If the dead rise not, then is not Christ raised. And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished." ［1 Corinthians 15:16-18.］ If for four thousand years the righteous had gone                                                                              367  directly to Heaven at death, how could they be said to perish, even though there should never be a resurrection?  {4SP 366.2}
[4SP 367.1]         When about to leave his disciples, Jesus did not tell them that they would soon come to him. "I go to prepare a place for you," he said. "And if I go and prepare a place for you, I will come again, and receive you unto myself." ［John 14:2, 3.］ And Paul tells us, further, that "the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." And he adds, "Comfort one another with these words." ［1 Thessalonians 4:16-18.］ How wide the contrast between these words of comfort and those of the minister previously quoted. The latter consoled the bereaved friends with the assurance, that, however sinful the dead might have been, he was received among the angels as soon as he breathed out his life here. Paul points his brethren to the future coming of the Lord, when the fetters of the tomb shall be broken, and the "dead in Christ" shall be raised to eternal life.  {4SP 367.1}
[4SP 367.2]         Before any can enter the mansions of the blest, their cases must be investigated, and their characters and their deeds must pass in review before God. All are to be judged according to the things written in the books, and to be rewarded as their works have been. This Judgment does not take place at death. Mark the words of Paul: "He hath appointed a day, in the which he will judge the world in                                                                              368  righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." ［Acts 17:31.］ Here the apostle plainly stated that a specified time, then future, had been fixed upon for the Judgment of the world.  {4SP 367.2}
[4SP 368.1]         Jude refers to the same period: "The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the Judgment of the great day." And again he quotes the words of Enoch: "Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all." ［Jude 6, 14, 15.］ John declares that he "saw the dead, small and great, stand before God, and the books were opened;" "and the dead were judged out of those things which were written in the books." ［Revelation 20:12.］  {4SP 368.1}
[4SP 368.2]         But if the dead are already enjoying the bliss of Heaven or writhing in the flames of hell, what need of a future Judgment? The teachings of God's word on these important points are neither obscure nor contradictory; they may be understood by common minds. But what candid mind can see either wisdom or justice in the current theory? Will the righteous, after the investigation of their cases at the Judgment, receive the commendation, "Well done, good and faithful servant, enter thou into the joy of thy Lord," when they have been dwelling in his presence, perhaps for long ages? Are the wicked summoned from the place of torment to receive the sentence from the Judge of all the earth, "Depart, ye cursed, into everlasting fire"? Oh, solemn mockery! shameful impeachment of the wisdom and justice of God!                                                                              369   {4SP 368.2}
[4SP 369.1]          Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death. The patriarchs and prophets have left no such assurance. Christ and his apostles have given no hint of it. The Bible clearly teaches that the dead do not go immediately to Heaven. They are represented as sleeping until the resurrection. In the very day that the silver cord is loosed and the golden bowl broken, man's thoughts perish. They that go down to the grave are in silence. They know no more of anything that is done under the sun. Blessed rest for the weary righteous! Time, be it long or short, is but a moment to them. They sleep, they are awakened by the trump of God to a glorious immortality. As they are called forth from their deep slumber, they begin to think just where they ceased. The last sensation was the pang of death, the last thought that they were falling beneath the power of the grave. When they arise from the tomb, their first glad thought will be echoed in the triumphal shout, "O death, where is thy sting? O grave, where is thy victory?"                                                                              370   {4SP 369.1}
[4SP 370.1]       Chapter XXIX. - Spiritualism.         The doctrine of natural immortality has prepared the way for modern Spiritualism. If the dead are admitted to the presence of God and holy angels, and privileged with knowledge far exceeding what they before possessed, why should they not return to the earth to enlighten and instruct the living? How can those who believe in man's consciousness in death reject what comes to them as divine light communicated by glorified spirits? Here is a channel regarded as sacred, through which Satan works for the accomplishment of his purposes. The fallen angels who do his bidding appear as messengers from the spirit world. While professing to bring the living into communication with the dead, Satan exercises his bewitching influence upon their minds.  {4SP 370.1}
[4SP 370.2]          He has power even to bring before men the appearance of their departed friends. The counterfeit is perfect; the familiar look, the words, the tone, are reproduced with marvelous distinctness. Many are comforted with the assurance that their loved ones are enjoying the bliss of Heaven; and without suspicion of danger, they give ear to seducing spirits and doctrines of devils.  {4SP 370.2}
[4SP 370.3]          When they have been led to believe that the dead actually return to communicate with them, Satan                                                                              371  causes those to appear who went into the grave unprepared. They claim to be happy in Heaven, and even to occupy exalted positions there; and thus the error is widely taught, that no difference is made between the righteous and the wicked. The pretended visitants from the world of spirits sometimes utter cautions and warnings which prove to be correct. Then, as confidence is gained, they present doctrines which directly undermine faith in the Scriptures. With an appearance of deep interest in the well-being of their friends on earth, they insinuate the most dangerous errors. The fact that they state some truths, and are able at times to foretell future events, gives to their statements an appearance of reliability; and their false teachings are accepted by the multitudes as readily, and believed as implicitly, as if they were the most sacred truths of the Bible. The law of God is set aside, the Spirit of grace despised, the blood of the covenant counted an unholy thing. The spirits deny the divinity of Christ, and place even the Creator on a level with themselves. Thus under a new disguise the great rebel still carries forward his warfare against God, begun in Heaven, and for nearly six thousand years continued upon the earth.  {4SP 370.3}
[4SP 371.1]          Many endeavor to account for spiritual manifestations by attributing them wholly to fraud and sleight of hand on the part of the medium. But while it is true that the results of trickery have often been palmed off as genuine manifestations, there have been, also, marked exhibitions of supernatural power. The mysterious rapping with which modern Spiritualism began was not the result of human trickery                                                                              372  or cunning, but the direct work of evil angels, who thus introduced one of the most successful of soul-destroying delusions. Many will be ensnared through the belief that Spiritualism is a merely human imposture; when brought face to face with manifestations which they cannot but regard as supernatural, they will be deceived, and will be led to accept them as the great power of God.  {4SP 371.1}
[4SP 372.1]          These persons overlook the testimony of the Scriptures concerning the wonders wrought by Satan and his agents. It was by Satanic aid that Pharaoh's magicians were enabled to counterfeit the work of God. The apostle John, describing the miracle-working power that will be manifested in the last days, declares: "He doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do." ［Revelation 13:13, 14.］ No mere impostures are here brought to view. Men are deceived by the miracles which Satan's agents have power to do, not which they pretend to do.  {4SP 372.1}
[4SP 372.2]         The very name of witchcraft is now held in contempt. The claim that men can hold intercourse with evil spirits is regarded as a fable of the Dark Ages. But Spiritualism, which numbers its converts by hundreds of thousands, yea, by millions, which has made its way into scientific circles, which has invaded churches, and has found favor in legislative bodies, and even in the courts of kings--this mammoth deception is but a revival in a new disguise of the witchcraft condemned and prohibited of old.                                                                              373   {4SP 372.2}
[4SP 373.1]          Satan beguiles men now, as he beguiled Eve in Eden, by exciting a desire to obtain forbidden knowledge. "Ye shall be as gods," he declares, "knowing good and evil." But the wisdom which Spiritualism imparts is that described by the apostle James, which "descendeth not from above, but is earthly, sensual, devilish." ［James 3:15.］  {4SP 373.1}
[4SP 373.2]         The prince of darkness has a masterly mind, and he skillfully adapts his temptations to men of every variety of condition and culture. He works "with all deceivableness of unrighteousness" to gain control of the children of men; but he can accomplish his object only as they voluntarily yield to his temptations. Those who place themselves in his power by indulging their evil traits of character, little realize where their course will end. The tempter accomplishes their ruin, and then employs them to ruin others.  {4SP 373.2}
[4SP 373.3]          To those who regard themselves as educated and refined, Satan addresses himself by exciting the imagination to lofty flights in forbidden fields, leading them to take so great pride in their superior wisdom that in their hearts they despise the Eternal One. To this class the great deceiver presents Spiritualism in its more refined and intellectual aspects, and he thus succeeds in drawing many into his snare. He who could appear clothed with the brightness of the heavenly seraphs before Christ in the wilderness of temptation, comes to men in the most attractive manner, as an angel of light. He appeals to the reason by the presentation of elevating themes, he delights the fancy with enrapturing                                                                              374  scenes, and he enlists the affections by his eloquent portrayals of love and charity. That mighty being who could take the world's Redeemer to an exceedingly high mountain, and bring before him all the kingdoms of the earth and the glory of them, will present his temptations to men in a manner to pervert the senses of all who are not shielded by divine power.  {4SP 373.3}
[4SP 374.1]          To the self-indulgent, the pleasure-loving, the sensual, the grosser forms of Spiritualism are adapted; and multitudes eagerly accept teachings that leave them at liberty to follow the inclinations of the carnal heart. Satan studies every indication of the frailty of human nature, he marks the sins which each individual is inclined to commit, and then he takes care that opportunities shall not be wanting to gratify the tendency to evil. He tempts men to excess in that which is in itself lawful, causing them through intemperance to weaken physical, mental, and moral power. He has destroyed and is destroying thousands through the indulgence of the passions, thus brutalizing the entire nature of man. When the people are led to believe that desire is the highest law, that liberty is license, and that man is accountable only to himself, who can wonder that corruption and depravity teem on every hand? The reins of self-control are laid upon the neck of lust, the powers of mind and soul are made subject to the animal propensities, and Satan exultingly sweeps into his net thousands who profess to be followers of Christ.  {4SP 374.1}
[4SP 374.2]         But none need be deceived by the lying claims of Spiritualism. God has given the world sufficient light to enable them to discover the snare. If there were                                                                              375  no other evidence, it should be enough for the Christian that the spirits make no difference between righteousness and sin, between the noblest and purest of the apostles of Christ and the most corrupt of the servants of Satan. By representing the basest of men as in Heaven, and highly exalted there, Satan virtually declares to the world, No matter how wicked you are; no matter whether you believe or disbelieve God and the Bible. Live as you please; Heaven is your home.  {4SP 374.2}
[4SP 375.1]          Moreover, the apostles, as personated by these lying spirits, are made to contradict what they wrote at the dictation of the Holy Spirit when on earth. They deny the divine origin of the Bible, and thus tear away the foundation of the Christian's hope, and put out the light that reveals the way to Heaven.  {4SP 375.1}
[4SP 375.2]          Satan is making the world believe that the Bible is a mere fiction, or at least a book suited to the infancy of the race, but now to be lightly regarded, or cast aside as obsolete. And to take the place of the word of God he holds out spiritual manifestations. Here is a channel wholly under his control; by this means he can make the world believe what he will. The book that is to judge him and his followers he puts into the shade, just where he wants it; the Saviour of the world he makes to be no more than a common man. And as the Romish guard that watched the tomb of Jesus spread the lying report which the priests and elders put into their mouths to disprove his resurrection, so do the believers in spiritual manifestations try to make it appear that there is nothing miraculous in the circumstances of our Saviour's life. After thus seeking to put Jesus                                                                              376  in the background, they call attention to their own miracles, declaring that these far exceed the works of Christ.  {4SP 375.2}
[4SP 376.1]          Says the prophet Isaiah: "When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony. If they speak not according to this word, it is because there is no light in them." ［Isaiah 8:19, 20.］ If men had been willing to receive the truth so plainly stated in the Scriptures, that the dead know not anything, they would see in the claims and manifestations of Spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, the multitudes close their eyes to the light, and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. "Because they received not the love of the truth, that they might be saved," therefore "God shall send them strong delusion, that they should believe a lie." ［2 Thessalonians 2:10, 11.］  {4SP 376.1}
[4SP 376.2]         Those who oppose the teachings of Spiritualism are assailing, not men alone, but Satan and his angels. They have entered upon a contest against principalities and powers and wicked spirits in high places. Satan will not yield one inch of ground except as he is driven back by the power of heavenly messengers. The people of God should be able to meet him, as did our Saviour, with the words, "It is written." Satan can quote Scripture now as in the days of                                                                              377  Christ, and he will pervert its teachings to sustain his delusions. But the plain statements of the Bible will furnish weapons powerful in every conflict.  {4SP 376.2}
[4SP 377.1]          Those who would stand in this time of peril must understand the testimony of the Scriptures concerning the nature of man and the state of the dead; for in the near future many will be confronted by the spirits of devils personating beloved relatives or friends, and declaring the most dangerous heresies. These visitants will appeal to our tenderest sympathies, and will work miracles to sustain their pretensions. We must be prepared to withstand them with the Bible truth that the dead know not anything, and that they who thus appear are the spirits of devils.  {4SP 377.1}
[4SP 377.2]          Just before us is the "hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." ［Revelation 3:10.］ All whose faith is not firmly established upon the word of God will be deceived and overcome. But to those who earnestly seek a knowledge of the truth, thus doing what they can to prepare for the conflict, the God of truth will be a sure defense. "Because thou hast kept the word of my patience, I also will keep thee," is the Saviour's promise. He would sooner send every angel out of Heaven to protect his people, than leave one soul that trusts in him to be overcome by Satan.  {4SP 377.2}
[4SP 377.3]         The prophet Isaiah brings to view the fearful deception which will come upon the wicked, causing them to count themselves secure from the judgments of God: "We have made a covenant with death, and with hell are we at agreement. When the overflowing scourge shall pass through, it shall not come unto                                                                              378  us; for we have made lies our refuge, and under falsehood have we hid ourselves." ［Isaiah 28:15.］ In the class here described are included those who in their stubborn impenitence comfort themselves with the assurance that there is to be no punishment for the sinner; that all mankind, it matters not how corrupt, are to be exalted to Heaven to become as the angels of God. But still more emphatically are those making a covenant with death and an agreement with hell, who renounce the truths which Heaven has provided as a defense for the righteous in the day of trouble, and accept the refuge of lies offered by Satan in its stead, --the delusive pretensions of Spiritualism.  {4SP 377.3}
[4SP 378.1]         Marvelous beyond expression is the blindness of the people of this generation. Thousands reject the word of God as unworthy of belief, and with eager confidence receive the deceptions of Satan. Skeptics and scoffers with great clamor denounce the bigotry of those who contend for the faith of prophets and apostles, and they divert themselves by holding up to ridicule the solemn declarations of the Scriptures concerning Christ and the plan of salvation, and the retribution to be visited upon the rejecters of the truth. They affect great pity for minds so narrow, weak, and superstitious as to acknowledge the claims of God, and obey the requirements of his law. They manifest as much assurance as if, indeed, they had made a covenant with death and an agreement with hell,--as if they had erected an impassable, impenetrable barrier between themselves and the vengeance of God. Nothing can arouse their fears. So fully have they yielded to the                                                                              379  tempter, so closely are they united with him, and so thoroughly imbued with his spirit, that they have no power and no inclination to break away from his snare.  {4SP 378.1}
[4SP 379.1]          Long has Satan been preparing for his final effort to deceive the world. The foundation of his work was laid by the assurance given to Eve in Eden, "Ye shall not surely die." "In the day that ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." Little by little he has prepared the way for his master-piece of deception in the development of Spiritualism. He has not yet reached the full accomplishment of his designs; but it will be reached in the last remnant of time, and the world will be swept into the ranks of this delusion. They are fast being lulled into a fatal security, to be awakened only by the outpouring of the wrath of God.  {4SP 379.1}
[4SP 379.2]          Saith the Lord God: "Judgment also will I lay to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand. When the overflowing scourge shall pass through, then ye shall be trodden down by it." ［Isaiah 28:17, 18.］                                                                              380   {4SP 379.2}
[4SP 380.1]      Chapter XXX. - Character and Aims of the Papacy.         Romanism is now regarded by Protestants with far greater favor than in former years. There is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy; the opinion is gaining ground that, after all, we do not differ so widely upon vital points as has been supposed, and that a little concession on our part will bring us into a better understanding with Rome. The time was when Protestants placed a high value upon the liberty of conscience which has been so dearly purchased. They taught their children to abhor popery, and held that to remain at peace with Rome would be disloyalty to God. But how widely different are the sentiments now expressed.  {4SP 380.1}
[4SP 380.2]          The defenders of popery declare that she has been maligned; and the Protestant world is inclined to accept the statement. Many urge that it is unjust to judge the Romish Church of today by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times, and plead that civilization has changed her sentiments.                                                                              381   {4SP 380.2}
[4SP 381.1]         Have these persons forgotten the claim of infallibility for eight hundred years put forth by this haughty power? So far from relinquishing this claim, the church in the nineteenth century has affirmed it with greater positiveness than ever before. As Rome asserts that she has never erred, and never can err, how can she renounce the principles which governed her course in past ages?  {4SP 381.1}
[4SP 381.2]          The papal church will never relinquish her claim to infallibility. All that she has done in her persecution of those who reject her dogmas, she holds to be right; and would she not repeat the same acts, should the opportunity be presented? Let the restraints now imposed by secular governments be removed, and Rome be re-instated in her former power, and there would speedily be a revival of her tyranny and persecution.  {4SP 381.2}
[4SP 381.3]          It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to his word, and therefore they do not discern the truth. They have never seen the contrast between a living heart-service and a round of mere forms and ceremonies. But God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and they will yet take their position with his people.  {4SP 381.3}
[4SP 381.4]          But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in                                                                              382  great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground in our country upon every side. Look at the number of her churches and chapels. Look at her colleges and seminaries, so widely patronized by Protestants. These things should awaken the anxiety of all who prize the pure principles of the gospel.  {4SP 381.4}
[4SP 382.1]          Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see, and fail to understand. Men are closing their eyes to the real character of Romanism, and the dangers to be apprehended from her supremacy. The people of our land need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty.  {4SP 382.1}
[4SP 382.2]          Many suppose that the Catholic religion is unattractive, and that its worship is a dull, stupid round of ceremony. Here they mistake. While Romanism is based upon deception, it is not a coarse and clumsy imposture. The religious service of the Romish Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people, and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture                                                                              383  appeal to the love of beauty. The ear also is captivated. There is nothing to excel the music. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence.  {4SP 382.2}
[4SP 383.1]          This outward splendor, pomp, and ceremony, that only mocks the longings of the sin-sick soul, is an evidence of inward corruption. The religion of Christ needs not such attractions to recommend it. In the light shining from the cross, true Christianity appears so pure and lovely that external decorations only hide its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of value with God.  {4SP 383.1}
[4SP 383.2]          Brilliancy of style is not an index of pure, elevated thought. The highest conceptions of art, the most delicate refinement of taste, often spring from minds wholly earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone.  {4SP 383.2}
[4SP 383.3]          A religion of externals is attractive to the unrenewed heart. The pomp and ceremony of the Catholic worship have a seductive, bewitching power by which many are deceived; and they come to look upon the Roman Church as the very gate of Heaven. None are proof against her influence but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God. Thousands who have not an experimental knowledge of Christ will be swept into this deception.                                                                              384  A form of godliness without the power is just what they desire. The Romanist feels at liberty to sin, because the church claims the right to pardon. To him who loves self-indulgence, it is more pleasing to confess to a fellow-mortal than to open the soul to God. It is more palatable to human nature to do penance than to renounce sin. It is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ.  {4SP 383.3}
[4SP 384.1]          There is a striking similarity between the church of Rome and the Jewish church at the time of Christ's first advent. While the Jews secretly trampled upon every principle of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exactions and traditions that made obedience painful and burdensome. As the Jews professed to revere the law, so do Romanists claim to reverence the cross. They exalt the symbol of Christ's sufferings, while in their lives they deny him whom it represents.  {4SP 384.1}
[4SP 384.2]          Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour's words concerning the bigoted Jews apply with still greater force to the Romish leaders: "They bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." ［Matthew 23:4.］                                                                              385  Conscientious souls are kept in constant terror, fearing the wrath of an offended God, while the dignitaries of the church are living in luxury and sensual pleasure.  {4SP 384.2}
[4SP 385.1]         Satan instigates the worship of images, the invocation of saints, and the exaltation of the pope, to attract the minds of the people from God and from his Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any one that can be substituted for the One who has said, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." ［Matthew 11:28.］  {4SP 385.1}
[4SP 385.2]         It is Satan's constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. By his sophistry he blinds the minds of men, and secures them as his agents to war against God. By perverted conceptions of the divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and the most horrible cruelties have been perpetrated under the various forms of idolatry. The Romish Church, uniting the forms of paganism and Christianity, and in a similar manner misrepresenting the character of God, has resorted to practices no less cruel and revolting. In the days of Rome's supremacy there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known to mortals. Dignitaries of the church studied, under Satan their master, to invent means to cause the                                                                              386  greatest possible torture, and not end the life of their victim. The infernal process was repeated to the utmost limit of human endurance, until nature gave up the struggle, and the sufferer hailed death as a sweet release.  {4SP 385.2}
[4SP 386.1]          Such was the fate of Rome's opponents. For her adherents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart-sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder every tie which he has formed to bless and gladden man's earthly sojourn. The churchyard contains millions of victims who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feeling of sympathy with their fellow-creatures.  {4SP 386.1}
[4SP 386.2]          If we desire to understand the determined cruelty of Satan, manifested for hundreds of years, not among those who never heard of God, but in the very heart and throughout the extent of Christendom, we have only to look at the history of Romanism. And as we see how he succeeds in disguising himself, and accomplishing his work through the leaders of the church, we may better understand why he has so great antipathy to the Bible. If that book is read, the mercy and love of God will be revealed; it will be seen that he lays upon men none of these heavy burdens. All that he asks is a broken and contrite heart, a humble, obedient spirit.  {4SP 386.2}
[4SP 386.3]          Christ gives no example in his life for men and women to shut themselves in monasteries in order to become fitted for Heaven. He has never taught that                                                                              387  love and sympathy must be repressed. The Saviour's heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ. How does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay him homage as the King of Heaven? Was his voice heard condemning to death those who did not accept him? When he was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired, "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?" Jesus looked with pity upon his disciple, and rebuked his harsh spirit, saying, "The Son of man is not come to destroy men's lives, but to save them. ［Luke 9:54, 56.］ How different from the spirit manifested by Christ is that of his professed vicar.  {4SP 386.3}
[4SP 387.1]         The Romish Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of popery that existed in ages past exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The popery that Protestants are now so ready to embrace and honor is the same that ruled the world in the days of the Reformation, when men of God stood up at the peril of their lives to expose her iniquity. She possesses the same pride and arrogant assumption                                                                              388  that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty, and slew the saints of the Most High.  {4SP 387.1}
[4SP 388.1]         Popery is just what prophecy declared that she would be,--the apostasy of the latter times. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon, she conceals the invariable venom of the serpent. "We are not bound to keep faith and promises to heretics," she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?  {4SP 388.1}
[4SP 388.2]          It is not without reason that the claim has been put forth that Catholicism is now almost like Protestantism. There has been a change; but the change is in Protestants, not in Romanists. Catholicism indeed resembles the Protestantism that now exists; but it is far removed from Protestantism as it was in the days of Cranmer, Ridley, Knox, and other reformers.  {4SP 388.2}
[4SP 388.3]          As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil; and as the inevitable result, they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.  {4SP 388.3}
[4SP 388.4]          A large class, even of those who look upon Romanism with no favor, apprehend little danger from her                                                                              389  power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion, forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God's holy word, light from Heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert or reject it.  {4SP 388.4}
[4SP 389.1]          A prayerful study of the Bible would show Protestants the real character of the papacy, and would cause them to abhor and to shun it; but men are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences; and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world,--those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.                                                                              390   {4SP 389.1}
[4SP 390.1]          A day of great intellectual darkness has been shown to be favorable to the success of popery. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God's word, and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, "science falsely so called;" they discern not the net, and walk into it as readily as if blindfolded. God designed that man's intellectual powers should be held as a gift from his Maker, and employed in the service of truth and righteousness; but when they are idolized, and laid upon the shrine of Satan to be employed in the service of a false religion, then intelligence can accomplish greater harm than ignorance.  {4SP 390.1}
[4SP 390.2]          In the movements now in progress in this country to secure for the institutions and usages of the church the support of the State, Protestants are following in the steps of papists. Nay, more, they are opening the door for popery to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance, --a custom which originated with Rome, and which she claims as the sign of her authority.  {4SP 390.2}
[4SP 390.3]          The spirit of the papacy,--the spirit of conformity to worldly customs, the veneration for human traditions above the commands of God,--is permeating the Protestant churches, and leading them on to do                                                                              391  the same work of Sunday exaltation which the papacy has done before them. Would the reader understand the agencies to be employed in the soon-coming contest? He has but to trace the record of the means which Rome employed for the same object in ages past. Would he know how papists and Protestants united will deal with those who reject their dogmas? Let him see the spirit which Rome manifested toward the Sabbath and its defenders.  {4SP 390.3}
[4SP 391.1]          Royal edicts, human councils, and church ordinances sustained by secular power, were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted ［A. D. 321.］ by Constantine, two years before his profession of Christianity. This edict required towns-people to rest on the venerable day of the sun, but permitted countrymen to continue their agricultural pursuits. Though originally a heathen statute, it was enforced by the emperor after his nominal acceptance of the Christian religion.  {4SP 391.1}
[4SP 391.2]         The royal mandate not proving a sufficient substitute for divine authority, the bishop of Rome soon after conferred upon the Sunday the title of Lord's day. Another bishop, who also sought the favor of princes, and who was the special friend and flatterer of Constantine, advanced the claim that Christ had transferred the Sabbath to Sunday. Not a single testimony of the Scriptures was produced in proof of the new doctrine. The sacred garments in which the spurious Sabbath was arrayed were of man's own manufacture; but they served to embolden men in                                                                              392  trampling upon the law of God. All who desired to be honored by the world accepted the popular festival.  {4SP 391.2}
[4SP 392.1]          As the papacy became firmly established, the work of Sunday exaltation was continued. For a time the people engaged in agricultural labor when not attending church, and the name Sabbath was still attached to the seventh day. But steadily and surely a change was effected. Those in holy office were forbidden to pass judgment in any civil controversy on the Sunday. Soon after, persons of all rank were commanded to refrain from common labor, on pain of a fine for freemen, and stripes in the case of servants. Later it was decreed that rich men should be punished with the loss of half of their estates; and finally, that if still obstinate they should be made slaves. The lower classes were to suffer perpetual banishment.  {4SP 392.1}
[4SP 392.2]          Miracles also were called into requisition. Among other wonders it was reported that as a husbandman who was about to plow his field on Sunday, cleaned his plow with an iron, the iron stuck fast in his hand, and for two years he carried it about with him, "to his exceeding great pain and shame."  {4SP 392.2}
[4SP 392.3]          Later, the pope gave directions that the parish priest should admonish the violators of Sunday, and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesiastical council brought forward the argument since so widely employed, that because persons had been struck by lightning while laboring on Sunday, it must be the Sabbath. "It is apparent," said the prelates, "how high the displeasure of God was upon their neglect of this day."                                                                              393  An appeal was then made that priests and ministers, kings and princes, and all faithful people, "use their utmost endeavors and care that the day be restored to its honor, and, for the credit of Christianity, more devoutly observed for time to come."  {4SP 392.3}
[4SP 393.1]          The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people, and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesiastical law, and enforced by the civil authorities throughout nearly all Christendom.  {4SP 393.1}
[4SP 393.2]          Still the absence of scriptural authority for Sunday-keeping occasioned no little embarrassment. The people questioned the right of their teachers to deny the positive declaration of Jehovah, "The seventh day is the Sabbath of the Lord thy God," in order to honor the day of the sun. To supply the lack of Bible testimony, Satan was ready with expedients. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season, and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after-labors he met with greater success. He brought with him a roll purporting to be from God himself, and containing the needed command for Sunday observance, and awful threats to terrify the disobedient. This precious document--as base a counterfeit                                                                              394  as the institution it supported--was said to have fallen from heaven, and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. The pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.  {4SP 393.2}
[4SP 394.1]          The roll forbade labor from the ninth hour, three o'clock, on Saturday afternoon, till sunrise on Monday; and its authority was declared to be confirmed by many miracles. It was reported that persons laboring beyond the appointed hour were stricken with paralysis. A miller who attempted to grind his corn, saw, instead of flour, a torrent of blood come forth, and the mill-wheel stood still, notwithstanding the strong rush of the water. A woman who placed dough in the oven, found it raw when taken out, though the oven was very hot. Another who had dough prepared for baking at the ninth hour, but determined to set it aside till Monday, found the next day that it had been made into loaves and baked by divine power. A man who baked bread after the ninth hour on Saturday, found, when he broke it the next morning, that blood started therefrom. By such absurd and superstitious fabrications did the advocates of Sunday endeavor to establish its sacredness.  {4SP 394.1}
[4SP 394.2]          In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. A law was passed that Saturday from twelve at noon ought to be accounted holy,                                                                              395  and that no man, from that time till Monday morning, should engage in worldly business.  {4SP 394.2}
[4SP 395.1]          But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath, and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: "Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord's day." Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.  {4SP 395.1}
[4SP 395.2]          A striking illustration of Rome's policy toward those who honor the Sabbath was given in the long and bloody persecution of the Waldenses. Others suffered in a similar manner for their fidelity to the same truth. Amid the gloom of the Dark Ages, the Christians of Central Africa were lost sight of and forgotten by the world, and for many centuries they enjoyed freedom in the exercise of their faith. But at last Rome learned of their existence, and the emperor of Abyssinia was soon beguiled into an acknowledgment of the pope as the vicar of Christ. Other concessions followed. An edict was issued forbidding the observance of the Sabbath under the severest penalties. But papal tyranny soon became a galling yoke; and the Abyssinians determined to break it from their necks. After a terrible struggle, the Romanists were banished from their dominions,                                                                              396  and the ancient faith was restored. The churches rejoiced in their freedom, and they never forgot the lesson they had learned concerning the deception, the fanaticism, and the despotic power of Rome. Within their solitary realm they were content to remain, unknown to the rest of Christendom.  {4SP 395.2}
[4SP 396.1]          The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false Sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.  {4SP 396.1}
[4SP 396.2]          These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as papists and Protestants shall unite for the exaltation of the Sunday. ［Revelation 13:11, 12. SEE APPENDIX, NOTE 8.］ For nearly forty years Sabbath reformers have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. There is the same claim of divine authority for Sunday-keeping, and the same lack of scriptural evidence, as in                                                                              397  the days of papal supremacy. The assertion that God's judgments are visited upon men for their violation of the Sunday-Sabbath, will be repeated. Already it is beginning to be urged.  {4SP 396.2}
[4SP 397.1]         Marvelous in her shrewdness and cunning is the Romish Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false Sabbath, and that they are preparing to employ the very means which she herself employed in by-gone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work, it is not difficult to conjecture. Who understands better than popery how to deal with those who are disobedient to the church?  {4SP 397.1}
[4SP 397.2]          The Christian world will learn what Romanism really is, when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. Throughout the land she is piling up her lofty and massive structures, in the secret recesses of which her former persecutions will be repeated. She is stealthily and unsuspectedly strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is soon to be given her. In the near future we shall see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.                                                                              398   {4SP 397.2}
[4SP 398.1]      Chapter XXXI. - The Coming Conflict.         The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven's blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.  {4SP 398.1}
[4SP 398.2]          Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,--a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.  {4SP 398.2}
[4SP 398.3]          God's holy word, which has been handed down to                                                                              399  us at such a cost of suffering and blood, is but little valued. The Bible is within the reach of all, but there are few who really accept it as the guide of life. Infidelity prevails to an alarming extent, not in the world merely, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, and the perpetuity of the law of God, are practically rejected by a large share of the professedly Christian world. Thousands who pride themselves upon their wisdom and independence regard it an evidence of weakness to place implicit confidence in the Bible, and a proof of superior talent and learning to cavil at the Scriptures, and to spiritualize and explain away their most important truths. Many ministers are teaching their people, and many professors and teachers are instructing their students, that the law of God has been changed or abrogated; and they ridicule those who are so simple-minded as to acknowledge all its claims.  {4SP 398.3}
[4SP 399.1]          In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Lawgiver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. Satan leads men to conceive of God in a false character, as having attributes which he does not possess. A philosophical idol is enthroned in the place of Jehovah; while the true God, as he is revealed in his word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature, while they deny the God of nature. Though in a different form, idolatry exists in the Christian                                                                              400  world today as verily as it existed among ancient Israel in the days of Elijah. The god of many professedly wise men, of philosophers, poets, politicians, journalists,--the god of polished fashionable circles, of many colleges and universities, even of some theological institutions,--is little better than Baal, the sun-god of Phenicia.  {4SP 399.1}
[4SP 400.1]         No error accepted by the Christian world strikes more boldly against the authority of Heaven, none is more directly opposed to the dictates of reason, none is more pernicious in its results, than the modern doctrine, so rapidly gaining ground, that God's law is no longer obligatory upon men. Every nation has its laws, which command respect and obedience; and has the Creator of the heavens and the earth no law to govern the beings he has made? Suppose that prominent ministers were publicly to teach that the statutes which govern our nation and protect the rights of its citizens were not obligatory,--that they restricted the liberties of the people, and therefore ought not to be obeyed; how long would such men be tolerated in the pulpit? But is it a graver offense to disregard the laws of States and nations than to trample upon those divine precepts which are the foundation of all government? When the standard or righteousness is set aside, the way is open for the prince of evil to establish his rule in the earth.  {4SP 400.1}
[4SP 400.2]          It would be far more consistent for nations to abolish their statutes, and permit the people to do as they please, than for the Ruler of the universe to annul his law, and leave the world without a standard to condemn the guilty or justify the obedient. Would we know the result of making void the law of God? The                                                                              401  experiment has been tried. Terrible were the scenes enacted in France when atheism became the controlling power. It was then demonstrated to the world that to throw off the restraints which God has imposed is to accept the rule of the cruelest of tyrants.  {4SP 400.2}
[4SP 401.1]          Wherever the divine precepts are set aside, sin ceases to appear sinful, or righteousness desirable. Those who refuse to submit to the government of God are wholly unfitted to govern themselves. Through their pernicious teachings, the spirit of insubordination is implanted in the hearts of children and youth, who are naturally impatient of control; and a lawless, licentious state of society results. While scoffing at the credulity of those who obey the requirements of God, the multitudes eagerly accept the delusions of Satan. They give the rein to lust, and practice the sins which called down judgments upon the heathen.  {4SP 401.1}
[4SP 401.2]          Let the restraint imposed by the divine law be wholly removed, and human laws would soon be disregarded. Because God forbids dishonest practices, coveting, lying, and defrauding, men are ready to trample upon his statutes as a hindrance to their worldly prosperity; but the results of banishing these precepts would be such as they do not anticipate. If the law were not binding, why should any fear to transgress? Property would no longer be safe. Men would obtain their neighbor's possessions by violence; and the strongest would become richest. Life itself would not be respected. Those who disregard the commandments of God sow disobedience to reap disobedience. The marriage vow would no longer stand as a sacred bulwark to protect the family. He who                                                                              402  had the power, would, if he desired, take his neighbor's wife by violence. The fifth commandment would be set aside with the fourth. Children would not shrink from taking the life of their parents, if by so doing they could obtain the desire of their corrupt hearts. The civilized world would become a horde of robbers and assassins; and peace, rest, and happiness would be banished from the earth.  {4SP 401.2}
[4SP 402.1]          Already the doctrine that men are released from obedience to God's requirements has weakened the force of moral obligation, and opened the flood-gates of iniquity upon the world. Lawlessness, dissipation, and corruption are sweeping in upon us like an overwhelming tide. In the family, Satan is at work. His banner waves, even in professedly Christian households. There is envy, evil surmising, hypocrisy, estrangement, emulation, strife, betrayal of sacred trusts, indulgence of lust. The whole system of religious principles and doctrines, which should form the foundation and frame-work of social life, seems to be a tottering mass, ready to fall to ruin. The vilest of criminals, when thrown into prison for their offenses, are often made the recipients of gifts and attentions, as if they had attained an enviable distinction. The greatest publicity is given to their character and crimes. The press publish the revolting details of vice, thus initiating others into the practice of fraud, robbery, and murder; and Satan exults in the success of his hellish schemes. The infatuation of vice, the wanton taking of life, the terrible increase of intemperance and iniquity of every order and degree, should arouse all who fear God, to inquire what can be done to stay the tide of evil.                                                                              403   {4SP 402.1}
[4SP 403.1]          Courts of justice are corrupt. Rulers are actuated by desire for gain, and love of sensual pleasure. Intemperance has beclouded the faculties of many, so that Satan has almost complete control of them. Jurists are perverted, bribed, deluded. Drunkenness and revelry, passion, envy, dishonesty of every sort, are represented among those who administer the laws. "Justice standeth afar off; for truth is fallen in the street, and equity cannot enter."  {4SP 403.1}
[4SP 403.2]          The iniquity and spiritual darkness that prevailed under the supremacy of Rome were the inevitable result of her suppression of the Scriptures; but where is to be found the cause of the wide-spread infidelity, the rejection of the law of God, and the consequent corruption, under the full blaze of gospel light in an age of religious freedom? Now that Satan can no longer keep the world under his control by withholding the Scriptures, he resorts to other means to accomplish the same object. To destroy faith in the Bible serves his purpose as well as to destroy the Bible itself. By introducing the belief that God's law is not binding, he as effectually leads men to transgress as if they were wholly ignorant of its precepts. And now, as in former ages, he has worked through the church to further his designs. As the religious organizations of the day have refused to listen to unpopular truths plainly brought to view in the Scriptures, they have sown broadcast the seeds of skepticism. Clinging to the papal error of natural immortality and man's consciousness in death, they reject the only defense against the delusions of Spiritualism. Nor is this all. As the claims of the fourth commandment are urged upon the people,                                                                              404  popular teachers find that the observance of the seventh-day Sabbath is there enjoined; and as the only way to free themselves from a duty which they are unwilling to perform, they declare that the law of God is no longer binding. Thus they cast away the law and the Sabbath together. As the work of Sabbath reform extends, this rejection of the divine law to avoid the claims of the fourth commandment will become well-nigh universal. Upon those religious leaders whose teachings have opened the door to infidelity, to Spiritualism, and to contempt for God's holy law, rests a fearful responsibility for the iniquity that exists in the Christian world.  {4SP 403.2}
[4SP 404.1]          Yet this very class put forth the claim that the fast-spreading corruption is largely attributable to the desecration of the so-called "Christian Sabbath," and that the enforcement of Sunday observance would greatly improve the morals of society. Combining the temperance reform with the Sunday movement, they represent themselves as laboring to promote the highest interests of society; and those who refuse to unite with them are denounced as the enemies of temperance and reform. But the fact that a movement to establish error is connected with a work which is in itself good, is not an argument in favor of the error. We may disguise poison by mingling it with wholesome food, but we do not thereby change its nature. On the contrary, it is rendered more dangerous, as it is more likely to be taken unawares. It is one of Satan's devices to combine with falsehood just enough truth to give it plausibility. The leaders of the Sunday movement may advocate reforms which the people need, principles                                                                              405  which are in harmony with the Bible, yet while there is with these a requirement which is contrary to God's law, his servants cannot unite with them. Nothing can justify them in setting aside the commandments of God for the precepts of men.  {4SP 404.1}
[4SP 405.1]          Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of Spiritualism, the latter creates a bond of sympathy with Rome. Protestantism will yet stretch her hand across the gulf to grasp the hand of Spiritualism; she will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, our country will follow in the steps of Rome in trampling on the rights of conscience.  {4SP 405.1}
[4SP 405.2]          Spiritualism is now changing its form, veiling some of its more objectionable and immoral features, and assuming a Christian guise. Formerly it denounced Christ and the Bible; now it professes to accept both. The Bible is interpreted in a manner that is attractive to the unrenewed heart, while its solemn and vital truths are made of no effect. A God of love is presented; but his justice, his denunciations of sin, the requirements of his holy law, are all kept out of sight. Pleasing, bewitching fables captivate the senses of those who do not make God's word the foundation of their faith. Christ is as verily rejected as before; but Satan has so blinded the eyes of the people that the deception is not discerned.  {4SP 405.2}
[4SP 405.3]          As Spiritualism assimilates more closely to the nominal Christianity of the day, it has greater power to deceive and ensnare. Satan himself is converted,                                                                              406  after the modern order of things. He will appear in the character of an angel of light. Through the agency of Spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed. And as the spirits will profess faith in the Bible, and express regard for Sunday, their work will be accepted as a manifestation of divine power.  {4SP 405.3}
[4SP 406.1]          The line of distinction between professing Christians and the ungodly is now hardly distinguishable. Church-members love what the world loves, and are ready to join with them; and Satan determines to unite them in one body and thus strengthen his cause by sweeping all into the ranks of Spiritualism. Papists who boast of miracles as a certain mark of the true church, will be readily deceived by this wonder-working power; and Protestants, having cast away the shield of truth, will also be deluded. Papists, Protestants, and worldlings will alike accept the form of godliness without the power, and they will see in this union a grand movement for the conversion of the world, and the ushering in of the long-expected millennium.  {4SP 406.1}
[4SP 406.2]          Through Spiritualism, Satan appears as a benefactor of the race, healing the diseases of the people, and professing to present a new and more exalted system of religious faith; but at the same time he works as a destroyer. His temptations are leading multitudes to ruin. Intemperance dethrones reason; sensual indulgence, strife, and bloodshed follow. Satan delights in war; for it excites the worst passions of the soul, and then sweeps into eternity its victims steeped in vice and blood. It is his object                                                                              407  to incite the nations to war against one another; for he can thus divert the minds of the people from the work of preparation to stand in the day of God.  {4SP 406.2}
[4SP 407.1]          Satan works through the elements also to garner his harvest of unprepared souls. He has studied the secrets of the laboratories of nature, and he uses all his power to control the elements as far as God allows. When he was suffered to afflict Job, how quickly flocks and herds, servants, houses, children, were swept away, one trouble succeeding another as in a moment. It is God that shields his creatures, and hedges them in from the power of the destroyer. But the Christian world has shown contempt for the law of Jehovah; and the Lord does just what he has declared that he would do, he withdraws his blessings from the earth, and removes his protecting care from those who are rebelling against his law, and teaching and forcing others to do the same. Satan has control of all whom God does not especially guard. He will favor and prosper some in order to further his own designs, and he will bring trouble upon others, and lead men to believe that it is God who is afflicting them.  {4SP 407.1}
[4SP 407.2]          While appearing to the children of men as a great physician who can heal all their maladies, he will bring disease and disaster until populous cities are reduced to ruin and desolation. Even now he is at work. In accidents and calamities by sea and by land, in great conflagrations, in fierce tornadoes and terrific hailstorms, in tempests, floods, cyclones, tidal waves, and earthquakes, in every place and in a thousand forms, is Satan exercising his power. He sweeps away the ripening harvest, and famine                                                                              408  and distress follow. He imparts to the air a deadly taint, and thousands perish by the pestilence. These visitations are to become more and more frequent and disastrous. Destruction will be upon the inhabitants of the world. The beasts of the field will groan, and the earth will languish.  {4SP 407.2}
[4SP 408.1]          And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon the faithful few whom the Lord has sent to them with messages of warning and reproof. It will be declared that the nation is offending God by the violation of the Sunday-Sabbath, that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced, and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the nation, preventing its restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated, and upon grounds equally well established. "And it came to pass when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim." ［1 Kings 18:17, 18.］ As the wrath of the people shall be excited by false charges, they will pursue a course toward God's ambassadors very similar to that which apostate Israel pursued toward Elijah.                                                                              409   {4SP 408.1}
[4SP 409.1]         The miracle-working power manifested through Spiritualism will exert its influence against those who choose to obey God rather than men. Messages will come from the spirits declaring that God has sent them to inform the rejecters of Sunday that they are in error, and that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world, and second the testimony of religious teachers, that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.  {4SP 409.1}
[4SP 409.2]          Those who honor the Bible Sabbath will be denounced as enemies of law and order, as breaking down the moral restraints of society, causing anarchy and corruption, and calling down the judgments of God upon the earth. Their conscientious scruples will be pronounced obstinacy, stubbornness, and contempt of authority. They will be accused of disaffection toward the government. Ministers who deny the obligation of the divine law will present from the pulpit the duty of yielding obedience to the civil authorities as ordained of God. In legislative halls and courts of justice, commandment-keepers will be censured and misrepresented. A false coloring will be given to their words; the worst possible construction will be put upon their motives.  {4SP 409.2}
[4SP 409.3]          The Protestant churches have rejected the clear, scriptural arguments in defense of God's law, and they long to stop the mouths of those whose faith they cannot overthrow by the Bible. Though they blind their own eyes to the fact, they are now adopting a course which will lead to the persecution                                                                              410  of those who conscientiously refuse to do what the rest of the Christian world are doing, and acknowledge the claims of the papal Sabbath.  {4SP 409.3}
[4SP 410.1]          The dignitaries of Church and State will unite to bribe, persuade, or compel all classes to honor the Sunday. The lack of divine authority will be supplied by oppressive enactments. Political corruption is destroying love of justice and regard for truth, and in order to secure public favor, legislators will yield to the popular demand for a law enforcing Sunday observance. Liberty of conscience, which has cost this nation so great a sacrifice, will no longer be respected. In the soon-coming conflict we shall see exemplified the prophet's words: "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." ［Revelation 12:17.］  {4SP 410.1}
[4SP 410.2]         Our land is in jeopardy. The time is drawing on when its legislators shall so abjure the principles of Protestantism as to give countenance to Romish apostasy. The people for whom God has so marvelously wrought, strengthening them to throw off the galling yoke of popery, will by a national act give vigor to the corrupt faith of Rome, and thus arouse the tyranny which only waits for a touch to start again into cruelty and despotism. With rapid steps are we already approaching this period. When Protestant churches shall seek the support of the secular power, thus following the example of that apostate church, for opposing which their ancestors endured the fiercest persecution, then will there be a national apostasy which will end only in national ruin.                                                                              411   {4SP 410.2}
[4SP 411.1]       Chapter XXXII. - The Scriptures a Safeguard.         "To the law and to the testimony. If they speak not according to this word, it is because there is no light in them." ［Isaiah 8:20.］ The people of God are directed to the Scriptures as their safeguard against the influence of false teachers and the delusive power of spirits of darkness. Satan employs every possible device to prevent men from obtaining a knowledge of the Bible; for its plain utterances reveal his deceptions. At every revival of God's work, the prince of evil is aroused to more intense activity; he is now putting forth his utmost efforts for a final, despairing struggle against Christ and his followers. The last great delusion is soon to open before us. Antichrist is to perform his marvelous works in our sight. So closely will the counterfeit resemble the true, that it will be impossible to distinguish between them except by the Holy Scriptures. By their testimony every statement and every miracle must be tested.  {4SP 411.1}
[4SP 411.2]         Those who endeavor to obey all the commandments of God will be opposed and derided; their way will be made very hard. They can stand only in God. In order to endure the trial before them, they must understand the will of God as revealed in his word;                                                                              412  they can honor him only as they have a right conception of his character, government, and purposes, and act in accordance with them. None but those who have trained the intellect to grasp the truths of the Bible will stand through the last great conflict. To every soul will come the searching test, Shall I obey God rather than men? The decisive hour is even now at hand. Are our feet planted on the rock of God's immutable word? Are we prepared to stand firm in defense of the commandments of God and the faith of Jesus?  {4SP 411.2}
[4SP 412.1]          Before his crucifixion the Saviour explained to his disciples that he was to be put to death, and to rise again from the tomb; and angels were present to impress his words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if he had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly brought to view. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.                                                                              413   {4SP 412.1}
[4SP 413.1]          When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, he requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image, ［Revelation 14:9-12.］ should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth, and are turned unto fables. The apostle Paul declared, looking down to the last days, "The time will come when they will not endure sound doctrine." ［2 Timothy 4:3.］ That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.  {4SP 413.1}
[4SP 413.2]         But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority,-- not one or all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain "Thus saith the Lord" in its support.  {4SP 413.2}
[4SP 413.3]          Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the                                                                              414  Scriptures to learn their duty for themselves. Then by controlling the minds of these leaders he can influence the multitudes according to his will.  {4SP 413.3}
[4SP 414.1]          When Christ came to speak the words of life, the common people heard him gladly; and many, even of the priests and rulers, believed on him. But the chief of the priesthood and the leading men of the nation were determined to condemn and repudiate his teachings. Though they were baffled in all their efforts to find accusations against him, though they could not but feel the influence of the divine power and wisdom attending his words, yet they encased themselves in prejudice; they rejected the clearest evidence of his Messiahship, lest they should be forced to become his disciples. These opponents of Jesus were men whom the people had been taught from infancy to reverence, to whose authority they had been accustomed implicitly to bow. "How is it," they asked, "that our rulers and learned scribes do not believe on Jesus? Would not these pious men receive him if he were the Christ?" It was the influence of such teachers that led the Jewish nation to reject their Redeemer.  {4SP 414.1}
[4SP 414.2]          The spirit which actuated those priests and rulers is still manifested by many who make a high profession of piety. They refuse to examine the testimony of the Scriptures concerning the special truths for this time. They point to their own numbers, wealth, and popularity, and look with contempt upon the advocates of truth as few, poor, and unpopular, having a faith that separates them from the world.  {4SP 414.2}
[4SP 414.3]          Christ foresaw that the undue assumption of authority practiced by the scribes and Pharisees                                                                              415  would not cease with the dispersion of the Jews. He had a prophetic view of the work of exalting human authority to rule the conscience, which has been so terrible a curse to the church in all ages. And his fearful denunciations of the scribes and Pharisees, and his warnings to the people not to follow these blind leaders, were placed on record as an admonition to future generations.  {4SP 414.3}
[4SP 415.1]          With the many warnings against false teachers, why are the people so ready to commit the keeping of their souls to the clergy? There are today thousands of professors of religion who can give no other reason for points of faith which they hold than that they were so instructed by their religious leaders. They pass by the Saviour's teachings almost unnoticed, and place implicit confidence in the words of the ministers. But are ministers infallible? How can we trust our souls to their guidance unless we know from God's word that they are light-bearers? A lack of moral courage to step aside from the beaten track of the world, leads many to follow in the steps of learned men; and by their reluctance to investigate for themselves, they are becoming hopelessly fastened in the chains of error. They see that the truth for this time is plainly brought to view in the Bible, and they feel the power of the Holy Spirit attending its proclamation; yet they allow the opposition of the clergy to turn them from the light. Though reason and conscience are convinced, these deluded souls dare not think differently from the minister; and their individual judgment, their eternal interests, are sacrificed to the unbelief, the pride and prejudice, of another.                                                                              416   {4SP 415.1}
[4SP 416.1]         Many are the forms of human influence through which Satan works to bind his captives. He secures multitudes to himself by attaching them by the silken cords of affection to those who are enemies of the cross of Christ. Whatever this attachment may be, parental, filial, conjugal, or social, the effect is the same; the opposers of truth rule with despotic power, and the souls held under their sway have not sufficient courage or independence to obey their own convictions of duty.  {4SP 416.1}
[4SP 416.2]          The truth and the glory of God are inseparable; it is impossible for us, with the Bible within our reach, to honor God by erroneous opinions. It is the first and highest duty of every rational being to learn from the Scriptures what is truth, and then to walk in the light, and encourage others to follow his example. Ignorance of God's word is sin, when every provision has been made that we may become wise. We should day by day study the Bible diligently, weighing every thought, and comparing scripture with scripture. With divine help, we are to form our opinions for ourselves, as we are to answer for ourselves before God.  {4SP 416.2}
[4SP 416.3]          The truths most plainly revealed in the Bible have been involved in doubt and darkness by learned men, who, with a pretense of great wisdom, teach that the Scriptures have a mystical, a secret, spiritual meaning not apparent in the language employed. These men are false teachers. It was to such a class that Jesus declared, "Ye know not the Scriptures, neither the power of God." ［Mark 12:24.］ The language of the Bible should be explained according to its obvious                                                                              417  meaning unless a symbol or figure is employed. Christ has given the promise, "If any man will do His will, he shall know of the doctrine." ［John 7:17.］ If men would but take the Bible as it reads, if there were no false teachers to mislead and confuse their minds, a work would be accomplished that would make angels glad, and that would bring into the fold of Christ thousands upon thousands who are now wandering in error.  {4SP 416.3}
[4SP 417.1]         We should exert all the powers of the mind in the study of the Scriptures, and should task the understanding to comprehend, as far as mortals can, the deep things of God; yet we must not forget that the docility and submission of a child is the true spirit of the learner. Scriptural difficulties can never be mastered by the same methods that are employed in grappling with philosophical problems. We should not engage in the study of the Bible with that self-reliance with which so many enter the domains of science, but with a prayerful dependence upon God, and a sincere desire to learn his will. We must come with a humble and teachable spirit to obtain knowledge from the great I AM. Otherwise, evil angels will so blind our minds and harden our hearts that we shall not be impressed by the truth.  {4SP 417.1}
[4SP 417.2]          Many a portion of Scripture which learned men pronounce a mystery, or pass over as unimportant, is full of comfort and instruction to him who has been taught in the school of Christ. One reason why many theologians have no clearer understanding of God's word is, they close their eyes to truths which they do not wish to practice. An understanding of                                                                              418  Bible truth depends not so much on the power of intellect brought to the search as on the singleness of purpose, the earnest longing after righteousness.  {4SP 417.2}
[4SP 418.1]          Never should the Bible be studied without prayer. The Holy Spirit alone can cause us to feel the importance of those things easy to be understood, or prevent us from wresting truths difficult of comprehension. It is the office of heavenly angels to prepare the heart to so comprehend God's word that we shall be charmed with its beauty, admonished by its warnings, or animated and strengthened by its promises. We should make the psalmist's petition our own: "Open thou mine eyes, that I may behold wondrous things out of thy law." ［Psalm 119:18.］ Temptations often appear irresistible because through neglect of prayer and the study of the Bible the tempted one cannot readily remember God's promises and meet Satan with the Scripture weapons. But angels are round about those who are willing to be taught in divine things, and in the time of great necessity, they will bring to their remembrance the very truths which are needed. Thus when the enemy comes in like a flood, the Spirit of the Lord will lift up a standard against him.  {4SP 418.1}
[4SP 418.2]         All who value their eternal interests should be on their guard against the inroads of skepticism. The very pillars of truth will be assailed. It is impossible to keep beyond the reach of the sarcasms and sophisms, the insidious and pestilent teachings, of modern infidelity. Satan adapts his temptations to all classes. He assails the illiterate with a jest or sneer, while he meets the educated with scientific objections and philosophical reasoning, alike calculated to excite                                                                              419  distrust or contempt of the Scriptures. Even youth of little experience presume to insinuate doubts concerning the fundamental principles of Christianity. And this youthful infidelity, shallow as it is, has its influence. Many are thus led to jest at the faith of their fathers, and to do despite to the Spirit of grace. Many a life that promised to be an honor to God and a blessing to the world, has been blighted by the foul breath of infidelity. All who trust to the boastful decisions of human reason, and imagine that they can explain divine mysteries, and arrive at truth unaided by the wisdom of God, are entangled in the snare of Satan.  {4SP 418.2}
[4SP 419.1]          We are living in the most solemn period of this world's history. The destiny of earth's teeming multitudes is about to be decided. Our own future well-being and also the salvation of other souls depends upon the course which we now pursue. We need to be guided by the Spirit of truth. Every follower of Christ should earnestly inquire, "Lord, what wilt thou have me to do?" We need to humble ourselves before the Lord, with fasting and prayer, and to meditate much upon his word, especially upon the scenes of the Judgment. We should now seek a deep and living experience in the things of God. We have not a moment to lose. Events of vital importance are transpiring around us; we are on Satan's enchanted ground. Sleep not, sentinels of God; the foe is lurking near, ready at any moment, should you become lax and drowsy, to spring upon you and make you his prey.  {4SP 419.1}
[4SP 419.2]          Many are deceived as to their true condition before God. They congratulate themselves upon the wrong                                                                              420  acts which they do not commit, and forget to enumerate the good and noble deeds which God requires of them, but which they have neglected to perform. It is not enough that they are trees in the garden of God. They are to answer his expectation by bearing fruit. He holds them accountable for their failure to accomplish all the good which they could have done, through his grace strengthening them. In the books of Heaven they are registered as cumberers of the ground.  {4SP 419.2}
[4SP 420.1]          When the testing time shall come, those who have made God's word their rule of life will be revealed. In summer there is no noticeable difference between evergreens and other trees; but when the blasts of winter come, the evergreens remain unchanged, while other trees are stripped of their foliage. So the false-hearted professor may not now be distinguished from the real Christian, but the time is just upon us when the difference will be apparent. Let opposition arise, let the voice of the dragon be heard, let persecution be kindled, and the half-hearted and hypocritical will waver and yield the faith; but the true Christian will stand firm as a rock, his faith stronger, his hope brighter, than in days of prosperity.  {4SP 420.1}
[4SP 420.2]          "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And 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." ［Psalm 1:1-3.］  {4SP 420.2}
[4SP 421.1]      Chapter XXXIII. - The Loud Cry.         "I saw another angel come down from Heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." "And I heard another voice from Heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." ［Revelation 18:1, 2, 4.］  {4SP 421.1}
[4SP 421.2]         In this scripture the announcement of the fall of Babylon, as made by the second angel, ［Revelation 14:8.］ is repeated, with the additional mention of the corruptions which have been entering the churches since 1844. A terrible condition of the religious world is here described. With every rejection of truth, the minds of the people have become darker, their hearts more stubborn, until they are entrenched in an infidel hardihood. In defiance of the warnings which God has given, they continue to trample upon one of the precepts of the decalogue, and they persecute those who hold it sacred. Christ is set at naught in the contempt placed upon his word and his people.                                                                              422  As the teachings of Spiritualism are accepted by the churches, no real restraint is imposed upon the carnal heart, and the profession of religion becomes a cloak to conceal the basest iniquity. A belief in spiritual manifestations opens the door to seducing spirits and doctrines of devils. The influence of evil angels is felt in the churches throughout the land.  {4SP 421.2}
[4SP 422.1]         Of Babylon at this time it is declared, "Her sins have reached unto heaven, and God hath remembered her iniquities." ［Revelation 18:5.］ She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of his judgments, these faithful ones must be called out, that they "partake not of her sins, and receive not of her plagues." Hence the movement symbolized by the angel coming down from Heaven, lightening the earth with his glory, and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard, "Come out of her, my people." As these warnings join the third angel's message, it swells to a loud cry.  {4SP 422.1}
[4SP 422.2]         Fearful is the issue to which the world is to be brought. The powers of earth, uniting to war against the commandments of God, will decree that no man may buy or sell, save he that has the mark of the beast, and, finally, that whoever refuses to receive the mark shall be put to death. ［Revelation 13:15, 17.］ The word of God declares: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the                                                                              423  cup of his indignation." ［Revelation 14:9, 10.］ But not one is made to feel the wrath of God until the truth has been brought in contact with his mind and conscience, and has been rejected. There are many in the churches of our country who have never, even in this land of light and knowledge, had an opportunity to hear the special truths for this time. The obligation of the fourth commandment has never been set before them in its true light. Jesus reads every heart, and tries every motive. The decree is not to be urged upon the people blindly. Every one is to have sufficient light to make his decision intelligently. The Sabbath will be the great test of loyalty; for it is the point of truth especially controverted.  {4SP 422.2}
[4SP 423.1]         Heretofore those who presented the truths of the third message have often been regarded as mere alarmists. The prediction that Church and State would unite to persecute those who keep the commandments of God has been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been, the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message produces an effect which it could not have had before.  {4SP 423.1}
[4SP 423.2]          In every generation God has sent his servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of                                                                              424  the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, and they could not refrain from preaching the plain utterances of the Bible,--doctrines which they had been reluctant to present. They were impelled to zealously declare the truth, and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.  {4SP 423.2}
[4SP 424.1]          Thus will the message of the third angel be proclaimed. As the time comes for the loud cry to be given, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to his service. The laborers will be qualified rather by the unction of his Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of a union of Church and State, the inroads of Spiritualism, the stealthy but rapid progress of the papal power,--all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands have never listened to words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from Heaven. The people go to their former teachers with the eager inquiry, Are these things so? The ministers present fables, prophesy smooth things, to soothe their fears, and quiet the awakened                                                                              425  conscience. But many refuse to be satisfied with the mere authority of men, and demand a plain "Thus saith the Lord." The popular ministry, like the Pharisees of old, are filled with anger as their authority is questioned; they denounce the message as of Satan, and stir up the sin-loving multitudes to revile and persecute those who proclaim it.  {4SP 424.1}
[4SP 425.1]          As the controversy extends into new fields, and the minds of the people are called to God's down-trodden law, Satan is astir. The power attending the message only maddens those who oppose it. The clergy put forth almost superhuman efforts to shut away the light, lest it should shine upon their flocks. By every means at their command they endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and in this work, papists are solicited to come to the help of Protestants. The movement for Sunday enforcement becomes more bold and decided. The law is invoked against commandment-keepers. They are threatened with fines and imprisonment, and some are offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is, "Show us from the word of God our error,"--the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light is brought before thousands who otherwise would know nothing of these truths.  {4SP 425.1}
[4SP 425.2]          Conscientious obedience to the word of God will be treated as rebellion. Blinded by Satan, the parent                                                                              426  will exercise harshness and severity toward the believing child; the master or mistress will oppress the commandment-keeping servant. Affection will be alienated; children will be disinherited, and driven from home. The words of Paul will be literally fulfilled, "All that will live godly in Christ Jesus shall suffer persecution." ［2 Timothy 3:12.］ As the defenders of truth refuse to honor the Sunday-Sabbath, some of them will be thrust into prison, some will be exiled, some will be treated as slaves. To human wisdom, all this now seems impossible; but as the restraining Spirit of God shall be withdrawn from men, and they shall be under the control of Satan, who hates the divine precepts, there will be strange developments. The heart can be very cruel when God's fear and love are removed.  {4SP 425.2}
[4SP 426.1]         As the storm approaches, a large class who have professed faith in the third message, but have not been sanctified through it, abandon their position, and take refuge under the banner of the powers of darkness. By uniting with the world and partaking of its spirit, they come to view matters in nearly the same light; and when the test is brought, they are prepared to choose the easy, popular side. Men of talent and pleasing address, who once rejoiced in the truth, employ their powers to deceive and mislead souls. They become the most bitter enemies of their former brethren. When Sabbath-keepers are brought before the courts to answer for their faith, these apostates are the most efficient agents of Satan to misrepresent and accuse them, and by false reports and insinuations to stir up the rulers against them.                                                                              427   {4SP 426.1}
[4SP 427.1]          The Lord's servants have faithfully given the warning, looking to God and to his word alone. They have not coolly calculated the consequences to themselves. They have not consulted their temporal interests, or sought to preserve their reputation or their lives. Yet when the storm of opposition and reproach bursts upon them, they are overwhelmed with consternation; and some are ready to exclaim, "Had we foreseen the consequences of our words, we would have held our peace." They are hedged in with difficulties. Satan assails them with fierce temptations. The work which they have undertaken seems far beyond their ability to accomplish. They are threatened with destruction. The enthusiasm which animated them is gone; yet they cannot turn back. Then, feeling their utter helplessness, they flee to the Mighty One for strength. They remember that the words which they have spoken were not theirs, but His who bade them give the warning. God put the truth into their hearts, and they could not forbear to proclaim it.  {4SP 427.1}
[4SP 427.2]          The same trials were experienced by men of God in ages past. Wycliffe, Huss, Luther, Tyndale, Baxter, Wesley, urged that all doctrines be brought to the test of the Bible, and declared that they would renounce everything which it condemned. Against these men, persecution raged with relentless fury; yet they ceased not to declare the truth. Different periods in the history of the church have each been marked by the development of some special truth, adapted to the necessities of the people of God at that time. Every new truth has made its way against hatred and opposition; those who were                                                                              428  blessed with its light were tempted and tried. The Lord gives a special truth for the people in an emergency. Who dare refuse to publish it? He commands his servants to present the last invitation of mercy to the world. They cannot remain silent, except at the peril of their souls. Christ's ambassadors have nothing to do with consequences. They must perform their duty, and leave results with God.  {4SP 427.2}
[4SP 428.1]          As the opposition rises to a fiercer height, the servants of God are again perplexed; for it seems to them that they have brought the crisis. But conscience and the word of God assure them that their course is right; and although the trials continue, they are strengthened to bear them. The contest grows closer and sharper, but their faith and courage rise with the emergency. Their testimony is, "We dare not tamper with God's word, dividing his holy law, calling one portion essential and another non-essential to gain the favor of the world. The Lord whom we serve is able to deliver us. Christ has conquered the powers of earth; and shall we be afraid of a world already conquered?"  {4SP 428.1}
[4SP 428.2]          Persecution in its varied forms is the development of a principle which will exist as long as Satan exists, and Christianity has vital power. No man can serve God without enlisting against himself the opposition of the hosts of darkness. Evil angels will assail him, alarmed that his influence is taking the prey from their hands. Evil men, rebuked by his example, will unite with them in seeking to separate him from God by alluring temptations. When these do not succeed, then a compelling power is employed to force the conscience.                                                                              429   {4SP 428.2}
[4SP 429.1]          But as long as Jesus remains man's intercessor in the sanctuary above, the restraining influence of the Holy Spirit is felt by rulers and people. It still controls, to some extent, the laws of the land. Were it not for these laws, the condition of the world would be much worse than it now is. While many of our rulers are active agents of Satan, God also has his agents among the leading men of the nation. The enemy moves upon his servants to propose measures that would greatly impede the work of God; but statesmen who fear the Lord are influenced by holy angels to oppose such propositions with unanswerable arguments. Thus a few men will hold in check a powerful current of evil. The opposition of the enemies of truth will be restrained that the third message may do its work. When the loud cry shall be given, it will arrest the attention of these leading men through whom the Lord is now working, and some of them will accept it, and will stand with the people of God through the time of trouble.  {4SP 429.1}
[4SP 429.2]          The angel who unites in the proclamation of the third message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here brought to view. The Advent movement of 1840-44 was a glorious manifestation of the power of God; the first message was carried to every missionary station in the world, and in this country there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be far exceeded by the mighty movement under the loud cry of the third message. The work will be similar to that of the day of Pentecost. Servants of                                                                              430  God, with their faces lighted up and shining with holy consecration, hasten from place to place to proclaim the warning from Heaven. By thousands of voices, all over the earth, the message will be given. Miracles are wrought, the sick are healed, and signs and wonders follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. Thus the inhabitants of the earth are brought to take their stand.  {4SP 429.2}
[4SP 430.1]          The message will be carried, as was the midnight cry of 1844, not so much by argument as by the deep conviction of the Spirit of God. The arguments have been presented. The seed has been sown, and now it will spring up and bear fruit. The publications distributed by missionary workers have exerted their influence; yet many whose minds have been impressed have been prevented from fully comprehending the truth or from yielding obedience. Now the rays of light penetrate everywhere, the truth is seen in its clearness, and the honest children of God sever the bands which have held them. Family connections, church relations, are powerless to stay them now. Truth is more precious than all besides. Notwithstanding the agencies combined against the truth, a large number take their stand upon the Lord's side.                                                                              431   {4SP 430.1}
[4SP 431.1]       Chapter XXXIV. - The Time of Trouble.         "At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." ［Daniel 12:1.］  {4SP 431.1}
[4SP 431.2]         When the third message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work; they have received the latter rain, or the refreshing from the presence of the Lord, and they are prepared for the trying hour before them. Angels are hurrying to and fro in Heaven. An angel returning from the earth announces that his work is done, that the seal of God ［SEE APPENDIX, NOTE 9.］ has been placed upon his people. Then Jesus ceases his intercession in the sanctuary above. He lifts his hands, and with a loud voice says, "It is done;" and all the angelic host lay off their crowns as he makes the solemn announcement: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still." ［Revelation 22:11］ Every case has been decided for life                                                                              432  or death. Christ has made the atonement for his people, and blotted out their sins. The number of his subjects is made up; "the kingdom and dominion and the greatness of the kingdom under the whole heaven," is about to be given to the heirs of salvation, and Jesus is to reign as King of kings and Lord of lords.  {4SP 431.2}
[4SP 432.1]         When he leaves the sanctuary, darkness covers the inhabitants of the earth. In that fearful time the righteous must live in the sight of a holy God without an intercessor. The restraint which has been upon the wicked is removed, and Satan has entire control of the finally impenitent. The power attending the last warning has enraged them, and their anger is kindled against all who have received the message. The people of God are then plunged into those scenes of affliction and distress described by the prophet as the time of Jacob's trouble:--  {4SP 432.1}
[4SP 432.2]          "Thus saith the Lord: We have heard a voice of trembling, of fear, and not of peace." "All faces are turned into paleness. Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it." ［Jeremiah 30:5-7.］  {4SP 432.2}
[4SP 432.3]         Jacob's night of anguish, when he wrestled in prayer for deliverance from the hand of Esau, ［Genesis 32:24-30.］ represents the experience of God's people in the time of trouble. Because of the deception practiced to secure his father's blessing, intended for Esau, Jacob had fled for his life, alarmed by his brother's deadly threats. After remaining for many years an exile, he had set out, at God's command, to return with his wives and children, his flocks and herds, to his                                                                              433  native country. On reaching the borders of the land, he was filled with terror by the tidings of Esau's approach at the head of a band of warriors, doubtless bent upon revenge. Jacob's company, unarmed and defenseless, seemed about to fall helpless victims of violence and slaughter. And to the burden of anxiety and fear was added the crushing weight of self-reproach; for it was his own sin that had brought this danger. His only hope was in the mercy of God; his only defense must be prayer. Yet he leaves nothing undone on his own part to atone for the wrong to his brother, and to avert the threatened danger. So should the followers of Christ, as they approach the time of trouble, make every exertion to place themselves in a proper light before the people, to disarm prejudice, and to avert the danger which threatens liberty of conscience.  {4SP 432.3}
[4SP 433.1]         Having sent his family away, that they may not witness his distress, Jacob remains alone to intercede with God. He confesses his sin, and gratefully acknowledges the mercy of God toward him, while with deep humiliation he pleads the covenant made with his fathers, and the promises to himself in the night vision at Bethel and in the land of his exile. The crisis in his life has come; everything is at stake. In the darkness and solitude he continues praying and humbling himself before God. Suddenly a hand is laid upon his shoulder. He thinks that an enemy is seeking his life, and with all the energy of despair he wrestles with his assailant. As the day begins to break, the stranger puts forth his superhuman power; at his touch the strong man seems paralyzed, and he falls, a helpless, weeping                                                                              434  suppliant, upon the neck of his mysterious antagonist. Jacob knows now that it is the Angel of the covenant with whom he has been in conflict. Though disabled, and suffering the keenest pain, he does not relinquish his purpose. Long has he endured perplexity, remorse, and trouble for his sin; now he must have the assurance that it is pardoned. The divine visitant seems about to depart; but Jacob clings to him, pleading for a blessing. The Angel urges, "Let me go; for the day breaketh;" but the patriarch exclaims, "I will not let thee go, except thou bless me." What confidence, what firmness and perseverance, are here displayed! Had this been a boastful, presumptuous claim, Jacob would have been instantly destroyed; but his was the assurance of one who confesses his weakness and unworthiness, yet trusts the mercy of a covenant-keeping God.  {4SP 433.1}
[4SP 434.1]          "He had power over the Angel, and prevailed." ［Hosea 12:4.］ Through humiliation, repentance, and self-surrender, this sinful, erring mortal prevailed with the Majesty of Heaven. He had fastened his trembling grasp upon the promises of God, and the heart of Infinite Love could not turn away the sinner's plea. As an evidence of his triumph, and an encouragement to others to imitate his example, his name was changed from one which was a reminder of his sin, to one that commemorated his victory. And the fact that Jacob had prevailed with God was an assurance that he would prevail with men. He no longer feared to encounter his brother's anger; for the Lord was his defense.  {4SP 434.1}
[4SP 434.2]         Satan had accused Jacob before the angels of God,                                                                              435  claiming the right to destroy him because of his sin; he had moved upon Esau to march against him; and during the patriarch's long night of wrestling, Satan endeavored to force upon him a sense of his guilt, in order to discourage him, and break his hold upon God. Jacob was driven almost to despair; but he knew that without help from Heaven he must perish. He had sincerely repented of his great sin, and he appealed to the mercy of God. He would not be turned from his purpose, but held fast the Angel, and urged his petition with earnest, agonizing cries, until he prevailed. Heavenly messengers were sent to move upon Esau's heart, and his purpose of hatred and revenge was changed to fraternal affection.  {4SP 434.2}
[4SP 435.1]          As Satan influenced Esau to march against Jacob, so he will stir up the wicked to destroy God's people in the time of trouble. And as he accused Jacob, he will urge his accusations against the people of God. He numbers the world as his subjects; but the little company who keep the commandments of God are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. He sees that holy angels are guarding them, and he infers that their sins have been pardoned; but he does not know that their cases have been decided in the sanctuary above. He has an accurate knowledge of the sins which he has tempted them to commit, and he presents these before God in the most exaggerated light, representing this people to be just as deserving as himself of exclusion from the favor of God. He declares that the Lord cannot in justice forgive their sins, and yet destroy him and his angels. He claims them as his prey, and demands that they be given into his hands to destroy.                                                                              436   {4SP 435.1}
[4SP 436.1]          As Satan accuses the people of God on account of their sins, the Lord permits him to try them to the uttermost. Their confidence in God, their faith and firmness, will be severely tested. As they review the past, their hopes sink; for in their whole lives they can see little good. They are fully conscious of their weakness and unworthiness. Satan endeavors to terrify them with the thought that their cases are hopeless, that the stain of their defilement will never be washed away. He hopes to so destroy their faith that they will yield to his temptations, and turn from their allegiance to God.  {4SP 436.1}
[4SP 436.2]          Though God's people will be surrounded by enemies who are bent upon their destruction, yet the anguish which they suffer is not a dread of persecution for the truth's sake; they fear that every sin has not been repented of, and that through some fault in themselves they shall fail to realize the fulfillment of the Saviour's promise, "I will keep thee from the hour of temptation which shall come upon all the world." If they could have the assurance of pardon, they would not shrink from torture or death; but should they prove unworthy, and lose their lives because of their own defects of character, then God's holy name would be reproached.  {4SP 436.2}
[4SP 436.3]          On every hand they hear the plottings of treason, and see the active working of rebellion; and there is aroused within them an intense desire, an earnest yearning of soul, that this great apostasy may be terminated, and the wickedness of the wicked may come to an end. But while they plead with God to stay the work of rebellion, there is a throb of self-reproach that they themselves have no more power                                                                              437  to resist and urge back the mighty tide of evil. They feel that had they always employed all their ability in the service of Christ, going forward from strength to strength, Satan's forces would have less power to prevail against them.  {4SP 436.3}
[4SP 437.1]          They afflict their souls before God, pointing to their past repentance of their many sins, and pleading the Saviour's promise, "Let him take hold of my strength, that he may make peace with me, and he shall make peace with me." ［Isaiah 27:5.］ Their faith does not fail because their prayers are not immediately answered. Though suffering the keenest anxiety, terror, and distress, they do not cease their intercessions. They lay hold of the strength of God as Jacob laid hold of the Angel; and the language of their souls is, "I will not let thee go, except thou bless me."  {4SP 437.1}
[4SP 437.2]         Had not Jacob previously repented of his sin in obtaining the birthright by fraud, God would not have heard his prayer and mercifully preserved his life. So in the time of trouble, if the people of God had unconfessed sins to appear before them while tortured with fear and anguish, they would be overwhelmed; despair would cut off their faith, and they could not have confidence to plead with God for deliverance. But while they have a deep sense of their unworthiness, they have no concealed wrongs to reveal. Their sins have gone beforehand to Judgment, and have been blotted out; and they cannot bring them to remembrance.  {4SP 437.2}
[4SP 437.3]          Satan leads many to believe that God will overlook their unfaithfulness in the minor affairs of life; but the Lord shows in his dealings with Jacob that he                                                                              438  will in no wise sanction or tolerate evil. All who endeavor to excuse or conceal their sins, and permit them to remain upon the books of Heaven, unconfessed and unforgiven, will be overcome by Satan. The more exalted their profession, and the more honorable the position which they hold, the more grievous is their course in the sight of God, and the more sure the triumph of their great adversary. Those who delay a preparation for the day of God cannot obtain it in the time of trouble or at any subsequent time. The case of all such is hopeless. Those professed Christians who come up to that last fearful conflict unprepared, will, in their despair, confess their sins in words of burning anguish, while the wicked exult over their distress.  {4SP 437.3}
[4SP 438.1]          Yet Jacob's history is an assurance that God will not cast off those who have been deceived and tempted and betrayed into sin, but who have returned unto him with true repentance. While Satan seeks to destroy this class, God will send his angels to comfort and protect them in the time of peril. The assaults of Satan are fierce and determined, his delusions are terrible; but the Lord's eye is upon his people, and his ear listens to their cries. Their affliction is great, the flames of the furnace seem about to consume them; but the Refiner will bring them forth as gold tried in the fire. God's love for his children during the period of their severest trial is as strong and tender as in the days of their sunniest prosperity; but it is needful for them to be placed in the furnace fire; their earthliness must be removed that the image of Christ may be perfectly reflected.  {4SP 438.1}
[4SP 438.2]          The season of distress and anguish before us will                                                                              439  require a faith that can endure weariness, delay, and hunger,--a faith that will not faint, though severely tried. The period of probation is granted to all to prepare for that time. Jacob prevailed because he was persevering and determined. His victory is an evidence of the power of importunate prayer. All who will lay hold of God's promises as he did, and be as earnest and persevering as he was, will succeed as he succeeded. Those who are unwilling to deny self, to agonize before God, to pray long and earnestly for his blessing, will not obtain it. Wrestling with God--how few know what it is! How few have ever had their souls drawn out after God with intensity of desire until every power is on the stretch. When waves of despair which no language can express sweep over the suppliant, how few cling with unyielding faith to the promises of God.  {4SP 438.2}
[4SP 439.1]          Those who exercise but little faith now, are in the greatest danger of falling under the power of Satanic delusions and the decree to compel the conscience. And even if they endure the test, they will be plunged into deeper distress and anguish in the time of trouble, because they have never made it a habit to trust in God. The lessons of faith which they have neglected, they will be forced to learn under a terrible pressure of discouragement.  {4SP 439.1}
[4SP 439.2]          We should now acquaint ourselves with God by proving his promises. Angels record every prayer that is earnest and sincere. We should rather dispense with selfish gratifications than neglect communion with God. The deepest poverty, the greatest self-denial, with his approval, is better than riches, honors, ease, and friendship without it. We must                                                                              440  take time to pray. If we allow our minds to be absorbed by worldly interests, the Lord may give us time by removing from us our idols of gold, of houses, or of fertile lands.  {4SP 439.2}
[4SP 440.1]          The young would not be seduced into sin if they would refuse to enter any path, save that upon which they could ask God's blessing. If the messengers who bear the last solemn warning to the world would pray for the blessing of God, not in a cold, listless, lazy manner, but fervently and in faith, as did Jacob, they would find many places where they could say, "I have seen God face to face, and my life is preserved." They would be accounted of Heaven as princes, having power to prevail with God and with men.  {4SP 440.1}
[4SP 440.2]          The time of trouble such as never was, is soon to open upon us; and we shall need an experience which we do not now possess, and which many are too indolent to obtain. It is often the case that trouble is greater in anticipation than in reality; but this is not true of the crisis before us. The most vivid presentation cannot reach the magnitude of the ordeal. And now, while the precious Saviour is making an atonement for us, we should seek to become perfect in Christ. God's providence is the school in which we are to learn the meekness and lowliness of Jesus. The Lord is ever setting before us, not the way we would choose, which is easier and pleasanter to us, but the true aims of life. None can neglect or defer this work but at the most fearful peril to their souls.  {4SP 440.2}
[4SP 440.3]          The apostle John in vision heard a loud voice in Heaven exclaiming, "Woe to the inhabiters of the earth and of the sea! for the devil is come down unto                                                                              441  you, having great wrath, because he knoweth that he hath but a short time." ［Revelation 12:12.］ Fearful are the scenes which call forth this exclamation from the heavenly voice. The wrath of Satan increases as his time grows short, and his work of deceit and destruction reaches its culmination in the time of trouble. God's long-suffering has ended. The world has rejected his mercy, despised his love, and trampled upon his law. The wicked have passed the boundary of their probation, and the Lord withdraws his protection, and leaves them to the mercy of the leader they have chosen. Satan will have power over those who have yielded themselves to his control, and he will plunge the inhabitants of the earth into one great, final trouble. As the angels of God cease to hold in check the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old.  {4SP 440.3}
[4SP 441.1]         A single angel destroyed all the first-born of the Egyptians, and filled the land with mourning. When David offended against God by numbering the people, one angel caused that terrible destruction by which his sin was punished. The same destructive power exercised by holy angels when God commands, will be exercised by evil angels when he allows. There are forces now ready, and only waiting the divine permission, to spread desolation everywhere.  {4SP 441.1}
[4SP 441.2]          Fearful sights of a supernatural character will soon be revealed in the heavens, in token of the power of miracle-working demons. The spirits of devils will go forth to the kings of the earth and to the whole                                                                              442  world. Rulers and subjects will be alike deceived. Persons will arise pretending to be Christ, and claiming the title and the worship which belong to the world's Redeemer. They will perform wonderful miracles of healing, and will profess to have revelations from Heaven contradicting the testimony of the Scriptures.  {4SP 441.2}
[4SP 442.1]          As the crowning act in the great drama of deception, Satan himself will attempt to personate Christ. The church has long professed to look to the Saviour's advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. ［Revelation 1:13-15.］ The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air, "Christ has come! Christ has come!" The people prostrate themselves in adoration before him, while he lifts up his hands, and pronounces a blessing upon them, as Christ blessed his disciples when he was personally upon the earth. His voice is soft and subdued, yet full of melody. In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the diseases of the people, and then, in his assumed character of Christ, he claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed. He declares that those who persist in keeping holy the seventh day are blaspheming his name                                                                              443  by refusing to listen to his angels sent to them with light and truth. This is the strong, almost overmastering delusion. Like the Samaritans who were deceived by Simon Magus, the multitudes, from the least to the greatest, give heed to these sorceries, saying, This is "the great power of God."  {4SP 442.1}
[4SP 443.1]         But the people of God will not be misled. The teachings of this false christ are not in accordance with the Scriptures. His blessing is pronounced upon the worshipers of the beast and his image,--the very class upon whom the Bible declares that God's unmingled wrath shall be poured out. And, furthermore, Satan is not permitted to counterfeit the manner of Christ's advent. The Scriptures teach that "as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be;" ［Matthew 24:27.］ that he "cometh with clouds; and every eye shall see him;" ［Revelation 1:7.］ that he will "descend from Heaven with a shout, with the voice of the archangel, and with the trump of God;" ［1 Thessalonians 4:16.］ that he will "come in his glory, and all the holy angels with him," ［Matthew 25:31.］ and will "send his angels with a great sound of a trumpet, and they shall gather together his elect." ［Matthew 24:31.］ Those who have received the love of the truth will be shielded from the powerful delusion that takes the world captive. By the testimony of the Scriptures they will detect the deceiver in his disguise.  {4SP 443.1}
[4SP 443.2]         To all, the testing time will come. By the sifting of temptation, the genuine Christian will be revealed. Are the people of God now so firmly established upon his word that they would not yield to the evidence                                                                              444  of their senses? Would they, in such a crisis, cling to the Bible, and the Bible only? Satan will, if possible, prevent them from obtaining a preparation to stand in that day. He will so arrange affairs as to hedge up their way, entangle them with earthly treasures, cause them to carry a heavy, wearisome burden, that their hearts may be overcharged with the cares of this life, and the day of trial may come upon them as a thief.  {4SP 443.2}
[4SP 444.1]          Satan will continue to act a double part. Appearing to be the dispenser of great blessings and divine truths, he will, by his lying wonders, hold the world under his control; and at the same time he will indulge his malignity by causing distress and destruction, and will accuse God's people as the cause of the fearful convulsions of nature and the strife and bloodshed among men which are desolating the earth. Thus he will excite to greater intensity the spirit of hatred and persecution against them. God never forces the will or the conscience; but Satan will employ the most cruel measures to control the consciences of men, and to secure worship to himself. And this work of compulsion is always in favor of human creeds and laws, and in defiance of God's holy law.  {4SP 444.1}
[4SP 444.2]          In the last conflict the Sabbath will be the special point of controversy throughout all Christendom. Secular rulers and religious leaders will unite to enforce the observance of the Sunday; and as milder measures fail, the most oppressive laws will be enacted. It will be urged that the few who stand in opposition to an institution of the church and a law of the land ought not to be tolerated, and a decree                                                                              445  will finally be issued denouncing them as deserving of the severest punishment, and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World, and apostate Protestantism in the New, will pursue a similar course toward those who honor the divine precepts.  {4SP 444.2}
[4SP 445.1]          The people of God will then flee from the cities and villages, and associate together in companies, dwelling in the most desolate and solitary places. Many will find refuge in the strongholds of the mountains. Like the Christians of the Piedmont valleys, they will make the high places of the earth their sanctuaries, and will thank God for the "munitions of rocks." But many of all nations and all classes, high and low, rich and poor, black and white, will be cast into the most unjust and cruel bondage. The beloved of God pass weary days, bound in chains, shut in by prison bars, sentenced to be slain, some apparently left to die of starvation in dark and loathsome dungeons. No human ear is open to hear their moans; no human hand is ready to lend them help.  {4SP 445.1}
[4SP 445.2]          Will the Lord forget his people in this trying hour? Did he forget faithful Noah when judgments were visited upon the antediluvian world? Did he forget Lot when the fire came down from heaven to consume the cities of the plain? Did he forget Joseph surrounded by idolaters in Egypt? Did he forget Elijah when the oath of Jezebel threatened him with the fate of the Baal prophets? Did he forget Jeremiah in the dark and dismal pit of his prison-house? Did he forget the three worthies in the fiery furnace? or Daniel in the den of lions? Christ cannot forsake                                                                              446  those who are as the apple of his eye, the purchase of his precious blood.  {4SP 445.2}
[4SP 446.1]          Though the people of God endure privation, and even suffer for want of food, they are not left to perish. While God's judgments are visited upon the earth, and the wicked are dying from hunger and thirst, angels provide the righteous with food and water. Said Jesus, in his lessons of faith to his disciples: "Consider the ravens; for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them; how much more are ye better than the fowls?" ［Luke 12:24.］ "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." ［Matthew 10:29-31.］  {4SP 446.1}
[4SP 446.2]         Yet to human sight it will appear that the people of God must soon seal their testimony with their blood, as did the martyrs before them. They themselves begin to fear that the Lord has left them to fall by the hand of their enemies. It is a time of fearful agony. Day and night they cry unto God for deliverance. The wicked exult, and the jeering cry is heard, "Where now is your faith? Why does not God deliver you out of our hands if you are indeed his people?" But the waiting ones remember Jesus dying upon Calvary's cross, and the chief priests and rulers shouting in mockery, "He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him." ［Matthew 27:42.］ Like Jacob, all are wrestling with God. Their countenances express their internal                                                                              447  struggle. Paleness sits upon every face. Yet they cease not their earnest intercession.  {4SP 446.2}
[4SP 447.1]         Could men see with heavenly vision, they would behold companies of angels that excel in strength stationed about those who have kept the word of Christ's patience. With sympathizing tenderness, angels have witnessed their distress, and have heard their prayers. They are waiting the word of their Commander to snatch them from their peril. But they must wait yet a little longer. The people of God must drink of the cup, and be baptized with the baptism. The very delay, so painful to them, is the best answer to their petitions. As they endeavor to wait trustingly for the Lord to work, they are led to exercise faith, hope, and patience, which have been too little exercised during their religious experience. Yet for the elect's sake, the time of trouble will be shortened. The end will come more quickly than men expect. The wheat will be gathered and bound in sheaves for the garner of God; the tares will be bound as fagots for the fires of destruction.  {4SP 447.1}
[4SP 447.2]          The heavenly sentinels, faithful to their trust, continue their watch. In some cases, before the time specified in the decree, enemies will rush upon the waiting ones to put them to death. But none can pass the mighty guardians stationed about every faithful soul. Some are assailed in their flight from the cities and villages; but the swords raised against them break and fall as powerless as a straw. Others are defended by angels in the form of men of war.  {4SP 447.2}
[4SP 447.3]          In all ages God has wrought through holy angels for the succor and deliverance of his people. Celestial beings have taken an active part in the affairs of                                                                              448  men. They have appeared clothed in garments that shone as the lightning; they have come as men, in the garb of wayfarers. Angels have appeared in human form to men of God. They have rested, as if weary, under the oaks at noon. They have accepted the hospitalities of human homes. They have acted as guides to benighted travelers. They have, with their own hands, kindled the fires of the altar. They have opened prison doors, and set free the servants of the Lord. Clothed with the panoply of Heaven, they came to roll away the stone from the Saviour's tomb.  {4SP 447.3}
[4SP 448.1]          In the form of men, angels are often in the assemblies of the righteous, and they visit the assemblies of the wicked, as they went to Sodom, to make a record of their deeds, to determine whether they have passed the boundary of God's forbearance. The Lord delights in mercy; and for the sake of a few who really serve him, he restrains calamities, and prolongs the tranquillity of multitudes. Little do sinners against God realize that they are indebted for their own lives to the faithful few whom they delight to ridicule and oppress.  {4SP 448.1}
[4SP 448.2]          Though the rulers of this world know it not, yet often in their councils angels have been spokesmen. Human eyes have looked upon them; human ears have listened to their appeals; human lips have opposed their suggestions and ridiculed their counsels; human hands have met them with insult and abuse. In the council hall and the court of justice, these heavenly messengers have shown an intimate acquaintance with human history; they have proved themselves better able to plead the cause of the                                                                              449  oppressed than their ablest and most eloquent defenders. They have defeated purposes and arrested evils that would have greatly retarded the work of God, and would have caused great suffering to his people. In the hour of peril and distress let it never be forgotten that "the angel of the Lord encampeth round about them that fear him, and delivereth them." ［Psalm 34:7］  {4SP 448.2}
[4SP 449.1]         With earnest longing, God's people await the tokens of their coming King. As the watchmen are accosted, "What of the night?" the answer is given unfalteringly, "'The morning cometh, and also the night.' Light is gleaming upon the clouds above the mountain tops. Soon will there be a revealing of His glory. The Sun of Righteousness is about to shine forth. The morning and the night come hand in hand,--the opening of endless day to the righteous, the settling down of eternal night to the wicked."  {4SP 449.1}
[4SP 449.2]          As the wrestling ones urge their petitions before God, the vail separating them from the unseen seems almost withdrawn. The heavens glow with the dawning of eternal day, and, like the melody of angel songs, the words fall upon the ear, "Stand fast to your allegiance. Help is coming." Christ, the almighty victor, holds out to his weary soldiers a crown of immortal glory; and his voice comes from the gates ajar: "Lo, I am with you. Be not afraid. I am acquainted with all your sorrows; I have borne your griefs. You are not warring against untried enemies. I have fought the battle in your behalf, and in my name you are more than conquerors."  {4SP 449.2}
[4SP 449.3]          The precious Saviour will send help just when we need it. The way to Heaven is consecrated by his                                                                              450  footprints. Every thorn that wounds our feet has wounded his. Every cross that we are called to bear, he has borne before us. The Lord permits conflicts, to prepare the soul for peace. If we had no storms, no shadows, we could not appreciate the sunshine. The time of trouble is a fearful ordeal for God's people; but it is the time for every true believer to look up, and by faith he may see the bow of promise encircling him.  {4SP 449.3}
[4SP 450.1]          "The redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head; they shall obtain gladness and joy; and sorrow and mourning shall flee away. I, even I, am he that comforteth you; who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy Maker; . . . and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. But I am the Lord thy God, that divided the sea, whose waves roared. The Lord of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand."  {4SP 450.1}
[4SP 450.2]          "Therefore hear now this, thou afflicted and drunken, but not with wine: Thus saith thy Lord the Lord, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again. But I will put it into the hand of them that afflict thee; which                                                                              451  have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over." ［Isaiah 51:11-16, 21-23.］  {4SP 450.2}
[4SP 451.1]         The eye of God, looking down the ages, was fixed upon the crisis which his people are to meet, when earthly powers shall be arrayed against them. Like the captive exile, they will be in fear of death by starvation or by violence. But the Holy One who divided the Red Sea before Israel, will manifest his mighty power and turn their captivity. "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." ［Malachi 3:17.］ If the blood of Christ's faithful witnesses were shed at this time, it would not, like the blood of the martyrs, be as seed sown to yield a harvest for God. Their fidelity would not be a testimony to convince others of the truth; for the obdurate heart has beaten back the waves of mercy until they return no more. If the righteous were now left to fall a prey to their enemies, it would be a triumph for the prince of darkness. But Christ has spoken: "Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity." ［Isaiah 26:20, 21.］ Glorious will be the deliverance of those who have patiently waited for him, and whose names are written in the book of life.                                                                              452   {4SP 451.1}
[4SP 452.1]      Chapter XXXV. - God's People Delivered.         As the time appointed in the decree against God's people comes, the inhabitants of the earth unite to destroy the disturbers of their peace. In one night they determine to strike the decisive blow that shall forever silence the voice of the reprover. The waiting ones, in their solitary retreats, are still pleading for divine protection. In every quarter, companies of armed men, urged on by hosts of evil angels, are preparing for the work of death. With shouts of triumph, with jeers and imprecations, they are about to rush upon their prey.  {4SP 452.1}
[4SP 452.2]          But lo, a dense blackness, deeper than the darkness of the night, falls upon the earth. Then a rainbow, shining with the glory from the throne of God, spans the heavens, and seems to encircle each praying company. The angry multitudes are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten. With fearful forebodings they gaze upon the symbol of God's covenant, and long to be shielded from its overpowering brightness.  {4SP 452.2}
[4SP 452.3]          By the people of God a voice, clear and melodious, is heard, saying, "Look up," and, lifting their eyes to the heavens, they behold the bow of promise.                                                                              453  The black, angry clouds that covered the firmament are parted, and like Stephen they look up steadfastly into Heaven, and see the glory of God, and the Son of man seated upon his throne. In his divine form they discern the marks of his humiliation; and from his lips they hear the request, presented before his Father and the holy angels, "I will that they also, whom thou hast given me, be with me where I am," Again a voice, musical and triumphant, is heard, saying, "They come! they come! holy, harmless, and undefiled. They have kept the word of my patience; they shall walk among the angels;" and the pale, quivering lips of those who have held fast their faith, utter a shout of victory.  {4SP 452.3}
[4SP 453.1]          It is at midnight that God manifests his power for the deliverance of his people. The sun appears shining in its strength. Startling signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up, and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying, "It is done."  {4SP 453.1}
[4SP 453.2]          That voice shakes the heavens and the earth. There is a mighty earthquake. The firmament appears to open and shut. The glory from the throne of God seems flashing through. The mountains shake like a reed in the wind, and ragged rocks are scattered on every side. There is a roar as of a                                                                              454  coming tempest. The sea is lashed into fury. There is heard the shriek of the hurricane, like the voice of demons upon a mission of destruction. The whole earth heaves and swells like the waves of the sea. Its surface is breaking up. Its very foundations seem to be giving way. Mountain chains are sinking. Inhabited islands disappear with their living freight. The seaports that have become like Sodom for wickedness are swallowed up by the angry waters. Great hailstones, every one "about the weight of a talent," ［Revelation 16:21.］ are doing their work of destruction. The proudest cities of the earth are laid low. The costly palaces, upon which the world's great men have lavished their wealth in order to glorify themselves, are crumbling to ruin before their eyes. Prison walls are rent asunder, and God's people, who have been held in bondage for their faith, are set free.  {4SP 453.2}
[4SP 454.1]         Graves are opened, and "many of them that sleep in the dust of the earth" "awake, some to everlasting life, and some to shame and everlasting contempt." ［Daniel 12:2.］ All who have died in faith under the third angel's message come forth from the tomb glorified, to hear God's covenant of peace with those who have kept his law. "They also which pierced Him," those that mocked and derided Christ's dying agonies, and the most violent opposers of his truth and his people, are raised to behold him in his glory, and to see the honor placed upon the loyal and obedient.  {4SP 454.1}
[4SP 454.2]         Thick clouds still cover the sky; yet the sun now and then breaks through, appearing like the avenging eye of Jehovah. Fierce lightnings leap from the                                                                              455  heavens, enveloping the earth in a sheet of flame. Above the terrific roar of thunder, voices, mysterious and awful, declare the doom of the wicked. The words spoken are not comprehended by all; but they are distinctly understood by the false watchmen. Those who a little before were so reckless, so boastful and defiant, so exultant in their cruelty to God's commandment-keeping people, are now overwhelmed with consternation, and shuddering in fear. Their wails are heard above the sound of the elements. Demons acknowledge the divinity of Christ, and tremble before his power, while men are supplicating for mercy, and groveling in abject terror.  {4SP 454.2}
[4SP 455.1]          Said the prophets of old as they beheld in holy vision the day of God: "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand." "And the Lord shall utter his voice before his army; for his camp is very great; for he is strong that executeth his word; for the day of the Lord is great and very terrible; and who can abide it?" ［Joel 2:1, 11.］ "Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty." ［Isaiah 13:6.］ "Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. 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. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low." ［Isaiah 2:10-12.］ "In that day a man shall                                                                              456  cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth." ［Isaiah 2:20, 21.］  {4SP 455.1}
[4SP 456.1]         Through a rift in the clouds, there beams a star whose brilliancy is increased fourfold in contrast with the darkness. It speaks hope and joy to the faithful, but severity and wrath to the transgressors of God's law. Those who have sacrificed all for Christ are now secure, hidden as in the secret of the Lord's pavilion. They have been tested, and before the world and the despisers of truth they have evinced their fidelity to Him who died for them. A marvelous change has come over those who have held fast their integrity in the very face of death. They have been suddenly delivered from the dark and terrible tyranny of men transformed to demons. Their faces, so lately pale, anxious, and haggard, are now aglow with wonder, faith, and love. Their voices rise in triumphant song: "God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and the troubled, though the mountains shake with the swelling thereof." ［Psalm 46:1-3.］  {4SP 456.1}
[4SP 456.2]         While these words of holy trust ascend to God, the clouds sweep back, and the starry heavens are seen, unspeakably glorious in contrast with the black and angry firmament on either side. The glory of                                                                              457  Heaven is beaming from the gates ajar. Then there appears against the sky a hand holding two tables of stone folded together. The hand opens the tables, and there are revealed the precepts of the decalogue, traced as with a pen of fire. The words are so plain that all can read them. Memory is aroused, the darkness of superstition and heresy is swept from every mind, and God's ten words, brief, comprehensive, and authoritative, are presented to the view of all the inhabitants of earth. Wonderful code! wonderful occasion!  {4SP 456.2}
[4SP 457.1]          It is impossible to describe the horror and despair of those who have trampled upon God's holy requirements. The Lord gave them his law; they might have compared their characters with it, and learned their defects while yet there was opportunity for repentance and reform; but in order to secure the favor of the world, they set aside its precepts and taught others to transgress. They have endeavored to compel God's people to profane his Sabbath. Now they are condemned by that law which they have despised. With awful distinctness they see that they are without excuse. They chose whom they would serve and worship. "Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." ［Malachi 3:18.］  {4SP 457.1}
[4SP 457.2]         The enemies of God's law, from the ministers down to the least among them, have a new conception of truth and duty. Too late they see that the Sabbath of the fourth commandment is the seal of the living God. Too late they see the true nature of                                                                              458  their spurious Sabbath, and the sandy foundation upon which they have been building. They find that they have been fighting against God. Religious teachers have led souls to perdition while professing to guide them to the gates of Paradise. Not until the day of final accounts will it be known how great is the responsibility of men in holy office, and how terrible are the results of their unfaithfulness. Only in eternity can we rightly estimate the loss of a single soul. Fearful will be the doom of him to whom God shall say, Depart, thou wicked servant.  {4SP 457.2}
[4SP 458.1]          The voice of God is heard from Heaven declaring the day and hour of Jesus' coming, and delivering the everlasting covenant to his people. Like peals of loudest thunder, his words roll through the earth. The Israel of God stand listening, with their eyes fixed upward. Their countenances are lighted up with his glory, and shine as did the face of Moses when he came down from Sinai. The wicked cannot look upon them. And when the blessing is pronounced on those who have honored God by keeping his Sabbath holy, there is a mighty shout of victory.  {4SP 458.1}
[4SP 458.2]          Soon there appears in the east a small black cloud, about half the size of a man's hand. It is the cloud which surrounds the Saviour, and which seems in the distance to be shrouded in darkness. The people of God know this to be the sign of the Son of man. In solemn silence they gaze upon it as it draws nearer the earth, becoming lighter and more glorious, until it is a great white cloud, its base a glory like consuming fire, and above it the rainbow of the covenant. Jesus rides forth as a mighty conqueror, and the armies of Heaven follow him. With songs of                                                                              459  triumph, a vast retinue of holy angels escort him on his way. The firmament seems filled with shining forms, ten thousand times ten thousand, and thousands of thousands. No pen can picture, no human mind conceive, the glory of the scene. As the living cloud comes still nearer, Jesus can be clearly seen. He does not wear a crown of thorns, but a crown of glory rests upon his holy brow. His countenance shines as the noonday sun. Upon his vesture and thigh is a name written, "King of kings, and Lord of lords."  {4SP 458.2}
[4SP 459.1]          Before him every face turns pale, and upon those whom God has rejected, falls the blackness of despair. The righteous cry with trembling, "Who shall be able to stand?" The song of the angels ceases, and there is a period of awful silence. Then the voice of Jesus is heard, saying, "My grace is sufficient for you." The faces of the righteous are lighted up, and joy fills every heart. And the angels strike a note higher, and sing again, as they draw still nearer to the earth.  {4SP 459.1}
[4SP 459.2]          The King of kings descends upon the cloud, wrapped in flaming fire. The earth trembles before him, the heavens are rolled together as a scroll, and every mountain and every island is moved out of its place. Says the psalmist: "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. Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens                                                                              460  shall declare his righteousness; for God is judge himself." ［Psalm 50:3-6.］  {4SP 459.2}
[4SP 460.1]         "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens and in the rocks of the mountains, and said to the mountains and rocks, Fall on us, and hide us from the face of Him that 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?" ［Revelation 6:15-17.］  {4SP 460.1}
[4SP 460.2]         The derisive jests have ceased. Lying lips are hushed into silence. The clash of arms, the tumult of battle, "with confused noise, and garments rolled in blood," ［Isaiah 9:5.］ is stilled. Naught now is heard but the voice of prayer and the sound of weeping and lamentation. The cry bursts forth from lips so lately scoffing, "The great day of His wrath is come; and who shall be able to stand?" The wicked pray to be covered by the rocks of the mountains, rather than meet the face of Him whom they have despised and rejected.  {4SP 460.2}
[4SP 460.3]         Those who mocked Christ in his humiliation are in that throng. With thrilling power come to their minds the Sufferer's words, when, adjured by the high priest, he solemnly declared, "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." ［Matthew 26:64.］ Now they behold Christ in his glory, and they are yet to see him sitting on the right hand of power.  {4SP 460.3}
[4SP 460.4]         That voice which penetrates the ear of the dead,                                                                              461  they know. How often have its plaintive, tender tones called them to repentance. How often has it been heard in the touching entreaties of a friend, a brother, a Redeemer. To the rejecters of his grace, no other could be so full of condemnation, so burdened with denunciation, as that voice which has so long pleaded, "Turn ye, turn ye; for why will ye die?" Oh that it were to them the voice of a stranger! Says Jesus, "I have called, and ye refused; I have stretched out my hand, and no man regarded. But ye have set at naught all my counsel, and would none of my reproof." ［Proverbs 1:24, 25.］ That voice awakens memories which they would fain blot out,--warnings despised, invitations refused, privileges slighted.  {4SP 460.4}
[4SP 461.1]         Those who derided his claim to be the Son of God are speechless now. There is the haughty Herod who jeered at his royal title, and bade the mocking soldiers crown him king. There are the very men who with impious hands placed upon his form the purple robe, upon his sacred brow the thorny crown, and in his unresisting hand the mimic scepter, and bowed before him in blasphemous mockery. The men who smote and spit upon the Prince of life, now turn from his piercing gaze, and seek to flee from the overpowering glory of his presence. Those who drove the nails through his hands and feet, the soldier who pierced his side, behold these marks with terror and remorse.  {4SP 461.1}
[4SP 461.2]          With awful distinctness do priests and rulers recall the events of Calvary. With shuddering horror they remember how, wagging their heads in Satanic                                                                              462  exultation, they exclaimed, "He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him." ［Matthew 27:42, 43.］  {4SP 461.2}
[4SP 462.1]         Vividly they recall the Saviour's parable of the husbandmen who refused to render to their lord the fruit of the vineyard, who abused his servants and slew his son. They remember, too, the sentence which they themselves pronounced: The lord of the vineyard will miserably destroy those wicked men. In the sin and punishment of those unfaithful men, the priests and elders see their own course and their own just doom. And now there rises a cry of mortal agony. Louder than the shout, "Crucify him! crucify him!" which rang through the streets of Jerusalem, swells the awful, despairing wail, "He is the Son of God! He is the true Messiah!" They seek to flee from the presence of the King of kings. In the deep caverns of the earth, rent asunder by the warring of the elements, they vainly attempt to hide.  {4SP 462.1}
[4SP 462.2]          In the lives of all who reject truth, there are moments when conscience awakens, when memory presents the torturing recollection of a life of hypocrisy, and the soul is harassed with vain regrets. But what are these compared with the remorse of that day when "fear cometh as desolation," when "destruction cometh as a whirlwind!" ［Proverbs 1:27.］ Those who would have destroyed Christ and his faithful people, now witness the glory which rests upon them. In the midst of their terror they hear the voices of the saints in joyful strains exclaiming, "Lo, this is our God, we have waited for him, and he will save us." ［Isaiah 25:9.］                                                                              463   {4SP 462.2}
[4SP 463.1]         Amid the reeling of the earth, the flashing of lightning, and the roaring of thunder, the voice of the Son of God calls forth the sleeping saints. He looks upon the graves of the righteous, then raising his hands to heaven he cries, "Awake, awake, awake, ye that sleep in the dust, and arise!" Throughout the length and breadth of the earth, the dead shall hear that voice, and they that hear shall live. And the whole earth shall ring with the tread of the exceeding great army of every nation, kindred, tongue, and people. From the prison-house of death they come, clothed with immortal glory, crying, "O death, where is thy sting? O grave, where is thy victory?" ［1 Corinthians 15:55.］ And the living righteous and the risen saints unite their voices in a long, glad shout of victory.  {4SP 463.1}
[4SP 463.2]         All come forth from their graves the same in stature as when they entered the tomb. Adam, who stands among the risen throng, is of lofty height and majestic form, in stature but little below the Son of God. He presents a marked contrast to the people of later generations; in this one respect is shown the great degeneracy of the race. But all arise from their last deep slumber with the freshness and vigor of eternal youth. In the beginning, man was created in the likeness of God, not only in character, but in form and feature. Sin defaced and almost obliterated the divine image; but Christ came to restore that which had been lost. He will change our vile bodies, and fashion them like unto his glorious body. The mortal, corruptible form, devoid of comeliness, once polluted with sin, becomes perfect, beautiful, and                                                                              464  immortal. All blemishes and deformities are left in the grave. The redeemed bear the image of their Lord. Oh, wonderful redemption! long talked of, long hoped for, contemplated with eager anticipation, but never fully understood.  {4SP 463.2}
[4SP 464.1]          The living righteous are changed in a moment, in the twinkling of an eye. At the voice of God they were glorified; now they are made immortal, and with the risen saints are caught up to meet their Lord in the air. Friends long separated by death are united, never more to part. Little children are borne by holy angels to their mothers' arms, and together, with songs of gladness, they ascend to the city of God.  {4SP 464.1}
[4SP 464.2]          On each side of the cloudy chariot are wings, and beneath it are living wheels; and as the chariot rolls upward, the wheels cry, "Holy," and the wings, as they move, cry, "Holy," and the retinue of angels cry, "Holy, holy, holy, Lord God Almighty." And the people of God shout "Alleluia!" as the chariot moves onward toward the New Jerusalem.  {4SP 464.2}
[4SP 464.3]          Before entering the city, the saints are arranged in a hollow square, with Jesus in the midst. In height he surpasses both the saints and the angels. His majestic form and lovely countenance can be seen by all in the square. Upon the heads of the overcomers the Saviour, with his own right hand, places the crowns of glory. For every saint there is a crown, bearing his new name, and the inscription, "Holiness to the Lord." In every hand is placed the victor's palm and the shining harp. The commanding angels strike the note, and every voice is raised in grateful praise, every hand sweeps the harp-strings                                                                              465  with skillful touch, awaking sweet music in rich, melodious strains.  {4SP 464.3}
[4SP 465.1]          Before the ransomed throng is the holy city. Jesus opens wide the pearly gates, and the nations that have kept the truth enter in. There they behold the Paradise of God, the home of Adam in his innocency. Then that voice, richer than any music that ever fell on mortal ear, is heard, saying, "Your conflict is ended." The Saviour's countenance beams with unutterable love as he welcomes the redeemed to the joy of their Lord.  {4SP 465.1}
[4SP 465.2]          Suddenly there rings out upon the air an exultant cry of adoration. The two Adams are about to meet. The Son of God is standing with outstretched arms to receive the father of our race,--the being whom he created, who sinned against his Maker, and for whose sin the marks of the crucifixion are borne upon the Saviour's form. As Adam discerns the prints of the cruel nails, he does not fall upon the bosom of his Lord, but in humiliation casts himself at his feet, crying, "Worthy, worthy is the Lamb that was slain!" Tenderly the Saviour lifts him up, and directs his attention to the Eden home from which he has so long been exiled.  {4SP 465.2}
[4SP 465.3]          After his expulsion from Eden, Adam's life on earth was filled with sorrow. Every dying leaf, every victim of sacrifice, every blight upon the fair face of nature, every stain upon man's purity, was a fresh reminder of his sin. Terrible was the agony of remorse as he beheld iniquity abounding, and, in answer to his reproofs, met the reproaches cast upon himself as the cause of sin. With patient humility he bore, for nearly a thousand years, the penalty of                                                                              466  transgression. Faithfully did he repent of his sin, and trust in the merits of the promised Saviour, and he died in the hope of a resurrection. The Son of God redeemed man's failure and fall, and now, through the work of the atonement, Adam is re-instated in his first dominion.  {4SP 465.3}
[4SP 466.1]          Transported with joy, he beholds the trees that were once his delight,--the very trees from which he plucked fruit when he rejoiced in the perfection of innocence and holiness. He sees the vines that his own hands have trained, the very flowers that he once loved to care for. His mind grasps the reality of the scene; he comprehends that this is indeed Eden restored, far more beautiful now than when he was banished from it. The Saviour leads him to the tree of life, and plucks the glorious fruit, and bids him eat. He looks about him, and beholds a multitude of his family redeemed, standing in the Paradise of God. Then he casts his glittering crown at the feet of Jesus, and, falling upon his breast, embraces the Redeemer. He touches the golden harp, and the vaults of Heaven echo the triumphant song, "Worthy, worthy, worthy is the Lamb that was slain, and lives again!" The family of Adam take up the strain, and cast their crowns at the Saviour's feet as they bow before him in adoration.  {4SP 466.1}
[4SP 466.2]          This reunion is witnessed by the angels who wept at the fall of Adam, and rejoiced when Jesus, after his resurrection, ascended to Heaven, having opened the grave for all who should believe on his name. Now they behold the work of redemption accomplished, and they unite their voices in the song of praise.                                                                              467   {4SP 466.2}
[4SP 467.1]          The Saviour's chosen have been educated and disciplined in the school of trial. They walked in narrow paths on earth; they were purified in the furnace of affliction. For Jesus' sake they endured opposition, hatred, calumny. They followed him through conflicts sore; they endured self-denial and experienced bitter disappointments. By their own painful experience they learned the evil of sin, its power, its guilt, its woe; and they look upon it with abhorrence. A sense of the infinite sacrifice made for its cure, humbles them in their own sight, and fills their hearts with gratitude and praise which those who have never fallen cannot appreciate. They love much, because they have been forgiven much. Having been partakers of Christ's sufferings, they are fitted to be partakers with him of his glory.  {4SP 467.1}
[4SP 467.2]          The heirs of God have come from garrets, from hovels, from dungeons, from scaffolds, from mountains, from deserts, from the caves of the earth, from the caverns of the sea. But they are no longer feeble, afflicted, scattered, and oppressed. Henceforth they are to be ever with the Lord. They stand before the throne clad in richer robes than the most honored of the earth have ever worn. They are crowned with diadems more glorious than were ever placed upon the brow of earthly monarchs. The days of pain and weeping are forever ended. The King of glory has wiped the tears from all faces; every cause of grief has been removed. Amid the waving of palm-branches they pour forth a song of praise, clear, sweet, and harmonious; every voice takes up the strain, until the anthem swells through the vaults of Heaven, "Salvation to our God which                                                                              468  sitteth upon the throne, and unto the Lamb." And all the inhabitants of Heaven respond in the ascription, "Amen; blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God forever and ever." ［Revelation 7:10, 12.］  {4SP 467.2}
[4SP 468.1]         The theme of redemption has but just begun to be understood. With our finite comprehension we may consider most earnestly the shame and the glory, the life and the death, the justice and the mercy, that meet in the cross; yet with the utmost stretch of our mental powers we fail to grasp its full significance. The length and the breadth, the depth and the height of redeeming love are but dimly comprehended. The plan of redemption will not be fully understood, even when the ransomed see as they are seen and know as they are known; but through the eternal ages, new truth will continually unfold to the wondering and delighted mind. Though the griefs and pains and temptations of earth are ended, and the cause removed, the people of God will ever have a distinct, intelligent knowledge of what their salvation has cost.  {4SP 468.1}
[4SP 468.2]          The cross of Christ will be the science and the song of the redeemed through all eternity. In Christ glorified they will behold Christ crucified. Never will it be forgotten that He who could command all the powers of nature, who by a word could summon mighty angels to do his will and execute vengeance upon his enemies,--the beloved of God, the Majesty of Heaven,--submitted to insult, torture, and death, that sinners might be redeemed. That the Maker of all worlds, the Arbiter of all destinies,                                                                              469  should lay aside his glory, and humiliate himself from love to man, will ever excite the wonder and admiration of the universe. As the nations of the saved look upon their Redeemer, and behold the eternal glory of the Father shining in his countenance; as they behold his throne, which is from everlasting to everlasting, and know that his kingdom is to have no end, they break forth in rapturous song, "Worthy, worthy is the Lamb that was slain, and hath redeemed us to God by his own most precious blood!"  {4SP 468.2}
[4SP 469.1]          The mystery of the cross explains all other mysteries. In the light that streams from Calvary, the attributes of God which had filled us with fear and awe appear beautiful and attractive. Mercy, tenderness, and parental love are seen to blend with holiness, justice, and power. While we behold the majesty of his throne, high and lifted up, we see his character in its gracious manifestations, and comprehend, as never before, the significance of that endearing title, our Father.  {4SP 469.1}
[4SP 469.2]          It will be seen that He who is infinite in wisdom could devise no plan for our salvation except the sacrifice of his Son. The compensation for this sacrifice is the joy of peopling the earth with ransomed beings, holy, happy, and immortal. The result of the Saviour's conflict with the powers of darkness is joy to the redeemed, redounding to the glory of God, throughout eternity. And such is the value of the soul that the Father is satisfied with the price paid; and Christ himself, beholding the fruits of his great sacrifice, is satisfied.                                                                              470   {4SP 469.2}
[4SP 470.1]       Chapter XXXVI. - Desolation of the Earth.         "Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire; for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more." ［Revelation 18:8-11.］ Such are the judgments that fall upon Babylon in the day of the visitation of God's wrath. She has filled up the measure of her iniquity; her time has come; she is ripe for destruction.  {4SP 470.1}
[4SP 470.2]         When the voice of God turns the captivity of his people, there is a terrible awakening of those who have lost all in the great game of life. While probation continued, they were blinded by Satan's deceptions, and they justified their course of sin. The rich prided themselves upon their superiority to those who were less favored; but they had obtained their                                                                              471  riches by violation of the law of God. They had neglected to feed the hungry, to clothe the naked, to deal justly, and to love mercy. They had sought to exalt themselves, and to obtain the homage of their fellow-creatures. Now they are stripped of all that made them great, and are left destitute and defenseless. They look upon the destruction of the idols which they preferred before their Maker. They sold their souls for earthly riches and enjoyments, and did not seek to become rich toward God. The result is, their lives are a failure; their pleasures are now turned to gall, their treasures to corruption. The gain of a lifetime is swept away in a moment. The rich bemoan the destruction of their grand houses, the scattering of their gold and silver. But their lamentations are silenced by the fear that they themselves are to perish with their idols.  {4SP 470.2}
[4SP 471.1]          The wicked are filled with regret, not because of their sinful neglect of God and their fellow-men, but because God has conquered. They lament that the result is what it is; but they do not repent of their wickedness. They would leave no means untried to conquer if they could.  {4SP 471.1}
[4SP 471.2]          The world see the very class whom they have mocked and derided, and desired to exterminate, pass unharmed through tempest and earthquake and pestilence. He who is to the transgressors of his law a devouring fire, is to his people a safe pavilion.  {4SP 471.2}
[4SP 471.3]          The minister who has sacrificed truth to gain the favor of men, now discerns the character and influence of his teachings. It is apparent that an omniscient eye was following him as he stood in the desk, as he walked the streets, as he mingled with                                                                              472  men in the various scenes of life. Every emotion of the soul, every line written, every word uttered, every act that led men to rest in a refuge of falsehood, has been scattering seed; and now, in the wretched, lost souls around him, he beholds the harvest.  {4SP 471.3}
[4SP 472.1]          Ministers and people see that they have not sustained the right relation to God. They see that they have rebelled against the Author of all just and righteous law. The setting aside of the divine precepts gave rise to thousands of springs of evil, discord, hatred, iniquity, until the earth became one vast field of strife, one sink of corruption. This is the view that now appears to those who rejected truth and chose to cherish error. No language can express the longing which the disobedient and disloyal feel for that which they have lost forever,-- eternal life. Men whom the world has worshiped for their talents and eloquence now see these things in their true light. They realize what they have forfeited by transgression, and they fall at the feet of those whose fidelity they have despised and derided, and confess that God has loved them.  {4SP 472.1}
[4SP 472.2]          The people see that they have been deluded. They eagerly accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. "We are lost!" they cry, "and you are the                                                                              473  cause of our ruin;" and they turn upon the false watchmen. The very ones that once admired them most, will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God's people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.  {4SP 472.2}
[4SP 473.1]          The mark of deliverance has been set upon those "that sigh and that cry for all the abominations that be done." Now the angel of death goes forth, represented in Ezekiel's vision by the men with the slaughtering weapons, to whom the command is given: "Slay utterly old and young, both maids, and little children, and women; but come not near any man upon whom is the mark; and begin at my sanctuary." Says the prophet, "They began at the ancient men which were before the house." ［Ezekiel 9:6.］ The work of destruction begins among those who profess to be the spiritual guardians of the people. The false shepherds are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.  {4SP 473.1}
[4SP 473.2]         "The Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain." ［Isaiah 26:21.］ "And this shall be the plague wherewith the Lord will smite all the people that fought against Jerusalem: Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. And it shall come                                                                              474  to pass in that day that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor." ［Zechariah 14:12, 13.］ In the mad strife of their own fierce passions, and by the awful outpouring of God's unmingled wrath, fall the wicked inhabitants of the earth,--priests, rulers, and people, rich and poor, high and low. "And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth; they shall not be lamented, neither gathered, nor buried." ［Jeremiah 25:33.］  {4SP 473.2}
[4SP 474.1]         At the coming of Christ the wicked are blotted from the face of the whole earth,--consumed with the spirit of his mouth, and destroyed by the brightness of his glory. Christ takes his people to the city of God, and the earth is emptied of its inhabitants. "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. "The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word." "Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned." ［Isaiah 24:1, 3, 5, 6.］  {4SP 474.1}
[4SP 474.2]         The whole earth appears like a desolate wilderness. The ruins of cities and villages destroyed by the earthquake, uprooted trees, ragged rocks thrown out by the sea or torn out of the earth itself, are scattered over its surface, while vast caverns mark the spot where the mountains have been rent from their                                                                              475  foundations. Here is to be the home of Satan with his evil angels for a thousand years. Here he will be confined, to wander up and down over the broken surface of the earth, and see the effects of his rebellion against the law of God. For a thousand years he can enjoy the fruit of the curse which he has caused. Limited alone to the earth, he will not have the privilege of ranging to other planets, to tempt and annoy those who have not fallen. During this time, Satan suffers extremely. Since his fall his life of intense activity has banished reflection; but he is now deprived of his power, and left to contemplate the part which he has acted since first he rebelled against the government of Heaven, and to look forward with trembling and terror to the dreadful future, when he must suffer for all the evil that he has done, and be punished for the sins that he has caused to be committed.  {4SP 474.2}
[4SP 475.1]          Shouts of triumph ascend from the angels and the redeemed saints, that they are to be no more annoyed and tempted by Satan, and that the inhabitants of other worlds are delivered from his presence and temptations.  {4SP 475.1}
[4SP 475.2]          During the thousand years between the first and the second resurrection, the Judgment of the wicked dead takes place. The righteous reign as kings and priests unto God; and in union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is written against their names in the book of death. Satan also and evil angels are judged by Christ and his people.                                                                              476   {4SP 475.2}
[4SP 476.1]       Chapter XXXVII. - The Controversy Ended.         At the close of the thousand years, Christ again returns to the earth. He is accompanied by the host of the redeemed, and attended by a retinue of angels. As he descends in terrific majesty, he bids the wicked dead arise to receive their doom. They come forth, a mighty host, numberless as the sands of the sea. What a contrast to those who were raised at the first resurrection! The righteous were clothed with immortal youth and beauty. The wicked bear the traces of disease and death.  {4SP 476.1}
[4SP 476.2]          Every eye in that vast multitude is turned to behold the glory of the Son of God.  With one voice the wicked hosts exclaim, "Blessed is He that cometh in the name of the Lord!" It is not love to Jesus that inspires this utterance. The force of truth urges the words from unwilling lips. As the wicked went into their graves, so they come forth, with the same enmity to Christ and the same spirit of rebellion. They are to have no new probation, in which to remedy the defects of their past lives. Nothing would be gained by this. A lifetime of transgression has not softened their hearts. A second probation, were it given them, would be                                                                              477  occupied as was the first, in evading the requirements of God and exciting rebellion against him.  {4SP 476.2}
[4SP 477.1]          Christ descends upon the Mount of Olives, and as his feet touch the mountain, it parts asunder, and becomes a vast plain. Then the New Jerusalem, in its dazzling splendor, comes down out of Heaven. As it rests upon the place purified and made ready to receive it, Christ, with his people and the angels, enters the holy city.  {4SP 477.1}
[4SP 477.2]          Now Satan prepares for a last mighty struggle for the supremacy. While deprived of his power, and cut off from his work of deception, the prince of evil was miserable and dejected; but as the wicked dead are raised, and he sees the vast multitudes upon his side, his hopes revive, and he determines not to yield the great controversy. He will marshal all the armies of the lost under his banner, and through them endeavor to execute his plans. The wicked are Satan's captives. In rejecting Christ they have accepted the rule of the rebel leader. They are ready to receive his suggestions and to do his bidding. Yet, true to his early cunning, he does not acknowledge himself to be Satan. He claims to be the Prince who is the rightful owner of the world, and whose inheritance has been unlawfully wrested from him. He represents himself to his deluded subjects as a redeemer, assuring them that his power has brought them forth from their graves, and that he is about to rescue them from the most cruel tyranny. The presence of Christ having been removed, Satan works wonders to support his claims. He makes the weak strong, and inspires all with his own spirit and energy. He proposes to lead                                                                              478  them against the camp of the saints, and to take possession of the city of God. With fiendish exultation he points to the unnumbered millions who have been raised from the dead, and declares that as their leader he is well able to overthrow the city, and regain his throne and his kingdom.  {4SP 477.2}
[4SP 478.1]          In that vast throng are multitudes of the long-lived race that existed before the flood; men of lofty stature and giant intellect, who, yielding to the control of fallen angels, devoted all their skill and knowledge to the exaltation of themselves; men whose wonderful works of art led the world to idolize their genius, but whose cruelty and evil inventions, defiling the earth and defacing the image of God, caused him to blot them from the face of his creation. There are kings and generals who conquered nations, valiant men who never lost a battle, proud, ambitious warriors whose approach made kingdoms tremble. In death these experienced no change. As they come up from the grave, they resume the current of their thoughts just where it ceased. They are actuated by the same desire to conquer that ruled them when they fell.  {4SP 478.1}
[4SP 478.2]          Satan consults with his angels, and then with these kings and conquerors and mighty men. They look upon the strength and numbers upon their side, and declare that the army within the city is small in comparison with theirs, and that it can be overcome. They lay their plans to take possession of the riches and glory of the New Jerusalem. All immediately begin to prepare for battle. Skillful artisans construct implements of war. Military leaders, famed for their success, marshal the throngs of warlike men into companies and divisions.                                                                              479   {4SP 478.2}
[4SP 479.1]          At last the order to advance is given, and the countless host moves on,--an army such as was never summoned by earthly conquerors, such as the combined forces of all ages since war began could never equal. Satan, the mightiest of warriors, leads the van, and his angels join their forces for this final struggle. Kings and warriors are in his train, and the multitudes follow in vast companies, each army under its appointed leader. With military precision, the serried ranks advance over the earth's broken and uneven surface to the city of God. By the command of Jesus, the gates of the New Jerusalem are closed, and the armies of Satan surround the city, and make ready for the onset.  {4SP 479.1}
[4SP 479.2]          Now Christ again appears to the view of his enemies. Far above the city, upon a foundation of burnished gold, is a throne, high and lifted up. Upon this throne sits the Son of God, and around him are the subjects of his kingdom. The power and majesty of Christ no language can describe, no pen portray. The glory of the Eternal Father is enshrouding his Son. The brightness of his presence fills the city of God, and flows out beyond the gates, flooding the whole earth with its radiance.  {4SP 479.2}
[4SP 479.3]          Nearest the throne are those who were once zealous in the cause of Satan, but who, plucked as brands from the burning, have followed their Saviour with deep, intense devotion. Next are those who perfected Christian characters in the midst of falsehood and infidelity, those who honored the law of God when the Christian world declared it void, and the millions, of all ages, who were martyred for their faith. And beyond is the "great multitude which no                                                                              480  man could number, of all nations and kindreds and people and tongues," "before the throne and before the Lamb, clothed with white robes, and palms in their hands." Their warfare is ended, their victory won. They have run the race and reached the prize. The palm branch in their hands is a symbol of their triumph, the white robe an emblem of the spotless righteousness of Christ which now is theirs.  {4SP 479.3}
[4SP 480.1]          The redeemed raise a song of praise that echoes and re-echoes through the vaults of Heaven, "Salvation to our God which sitteth upon the throne, and unto the Lamb." And angel and seraph unite their voices in adoration. As the redeemed have beheld the power and malignity of Satan, they have seen, as never before, that no power but that of Christ could have made them conquerors. In all that shining throng there are none to ascribe salvation to themselves, as if they had prevailed by their own power and goodness. Nothing is said of what they have done or suffered; but the burden of every song, the keynote of every anthem, is, Salvation to our God and unto the Lamb.  {4SP 480.1}
[4SP 480.2]         In the presence of the assembled inhabitants of earth and Heaven takes place the final coronation of the Son of God. And now, invested with supreme majesty and power, the King of kings pronounces sentence upon the rebels against his government, and executes justice upon those who have transgressed his law and oppressed his people. Says the prophet of God: "I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before                                                                              481  God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works." ［Revelation 20:11, 12.］  {4SP 480.2}
[4SP 481.1]         As soon as the books of record are opened, and the eye of Jesus looks upon the wicked, they are conscious of every sin which they have ever committed. They see just where their feet diverged from the path of purity and holiness, just how far pride and rebellion have carried them in the violation of the law of God. The seductive temptations which they encouraged by indulgence in sin, the blessings perverted, the messengers of God despised, the warnings rejected, the waves of mercy beaten back by the stubborn, unrepentant heart,--all appear as if written in letters of fire.  {4SP 481.1}
[4SP 481.2]          Above the throne is revealed the cross; and like a panoramic view appear the scenes of Adam's temptation and fall, and the successive steps in the great plan of redemption. The Saviour's lowly birth; his early life of simplicity and obedience; his baptism in Jordan; the fast and temptation in the wilderness; his public ministry, unfolding to men Heaven's most precious blessings; the days crowded with deeds of love and mercy, the nights of prayer and watching in the solitude of the mountains; the plottings of envy, hate, and malice which repaid his benefits; the awful, mysterious agony in Gethsemane, beneath the crushing weight of the sins of the whole world; his betrayal into the hands of the murderous mob; the fearful events of that night of horror,--the unresisting prisoner, forsaken by his best-loved disciples,                                                                              482  rudely hurried through the streets of Jerusalem; the Son of God exultingly displayed before Annas, arraigned in the high priest's palace, in the judgment hall of Pilate, before the cowardly and cruel Herod, mocked, insulted, tortured, and condemned to die,-- all are vividly portrayed.  {4SP 481.2}
[4SP 482.1]          And now before the swaying multitude are revealed the final scenes,--the patient Sufferer treading the path to Calvary; the Prince of Heaven hanging upon the cross; the haughty priests and the jeering rabble deriding his expiring agony; the supernatural darkness; the heaving earth, the rent rocks, the open graves, marking the moment when the world's Redeemer yielded up his life.  {4SP 482.1}
[4SP 482.2]          The awful spectacle appears just as it was. Satan, his angels, and his subjects have no power to turn from the picture of their own work. Each actor recalls the part which he performed. Herod, who slew the innocent children of Bethlehem that he might destroy the King of Israel; the base Herodias, upon whose guilty soul rests the blood of John the Baptist; the weak, time-serving Pilate; the mocking soldiers; the priests and rulers and the maddened throng who cried, "His blood be on us, and our children!" --all behold the enormity of their guilt. They vainly seek to hide from the divine majesty of His countenance, outshining the glory of the sun, while the redeemed cast their crowns at the Saviour's feet, exclaiming, "He died for me!"  {4SP 482.2}
[4SP 482.3]          Amid the ransomed throng are the apostles of Christ, the heroic Paul, the ardent Peter, the loved and loving John, and their true-hearted brethren, and with them the vast host of martyrs; while outside                                                                              483  the walls, with every vile and abominable thing, are those by whom they were persecuted, imprisoned, and slain. There is Nero, that monster of cruelty and vice, beholding the joy and exaltation of those whom he once tortured, and in whose extremest anguish he found Satanic delight. His mother is there to witness the result of her own work; to see how the evil stamp of character transmitted to her son, the passions encouraged and developed by her influence and example, have borne fruit in crimes that caused the world to shudder.  {4SP 482.3}
[4SP 483.1]          There are papist priests and prelates, who claimed to be Christ's ambassadors, yet employed the rack, the dungeon, and the stake to control the consciences of his people. There are the proud pontiffs who exalted themselves above God, and presumed to change the law of the Most High. Those pretended fathers of the church have an account to render to God from which they would fain be excused. Too late they are made to see that the Omniscient One is jealous of his law, and that he will in no wise clear the guilty. They learn now that Christ identifies his interest with that of his suffering people; and they feel the force of his own words, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."  {4SP 483.1}
[4SP 483.2]          The whole wicked world stand arraigned at the bar of God, on the charge of high treason against the government of Heaven. They have none to plead their cause; they are without excuse; and the sentence of eternal death is pronounced against them.  {4SP 483.2}
[4SP 483.3]          It is now evident to all that the wages of sin is                                                                              484  not noble independence and eternal life, but slavery, ruin, and death. The wicked see what they have forfeited by their life of rebellion. The far more exceeding and eternal weight of glory was despised when offered them; but how desirable it now appears. "All this," cries the lost soul, "I might have had; but I chose to put these things far from me. Oh, strange infatuation! I have exchanged peace, happiness, and honor, for wretchedness, infamy, and despair." All see that their exclusion from Heaven is just. In their lives they declared, We will not have this Jesus to reign over us.  {4SP 483.3}
[4SP 484.1]          As if entranced, the wicked have looked upon the coronation of the Son of God. They see in his hands the tables of the divine law, the statutes which they have despised and transgressed. They witness the outburst of wonder, rapture, and adoration from the saved; and as the wave of melody sweeps over the multitudes without the city, all with one voice exclaim, "Marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints;" and falling prostrate, they worship the Prince of life.  {4SP 484.1}
[4SP 484.2]          Satan seems paralyzed as he beholds the glory and majesty of Christ. He who was once a covering cherub remembers whence he has fallen. A shining seraph, "son of the morning;" how changed, how degraded! From the council where once he was honored, he is forever excluded. He sees another now standing near to the Father, veiling his glory. He has seen the crown placed upon the head of Christ by an angel of lofty stature and majestic presence, and he knows that this office might have been his.                                                                              485   {4SP 484.2}
[4SP 485.1]          Memory recalls the home of his innocence and purity, the peace and content that were his until he indulged in murmuring against God, and envy of Christ. His accusations, his rebellion, his deceptions to gain the sympathy and support of the angels, his stubborn persistence in making no effort for self-recovery when God would have granted him forgiveness,-- all come vividly before him. He reviews his work among men and its results,--the enmity of man toward his fellow-man, the terrible destruction of life, the rise and fall of kingdoms, the overturning of thrones, the long succession of tumults, conflicts, and revolutions. He recalls his constant efforts to oppose the work of Christ and to sink man lower and lower. He sees that his hellish plots have been powerless to destroy those who have put their trust in Jesus. As Satan looks upon his kingdom, the fruit of his toil, he sees only failure and ruin. He has led the multitudes to believe that the city of God would be an easy prey; but he knows that this is false. Again and again in the progress of the great controversy has he been defeated and compelled to yield. He knows too well the power and majesty of the Eternal.  {4SP 485.1}
[4SP 485.2]          The aim of the great rebel has ever been to justify himself, and to prove the divine government responsible for the rebellion. To this end he has bent all the power of his giant intellect. He has worked deliberately and systematically, and with marvelous success, leading vast multitudes to accept his version of the great controversy which has been so long in progress. For thousands of years this chief of conspiracy has palmed off falsehood for truth. But the                                                                              486  time has now come when the rebellion is to be finally defeated, and the history and character of Satan disclosed. In his last great effort to dethrone Christ, destroy his people, and take possession of the city of God, the arch-deceiver has been fully unmasked. Those who have united with him see the total failure of his cause. Christ's followers and the loyal angels behold the full extent of his machinations against the government of God. He is the object of universal abhorrence.  {4SP 485.2}
[4SP 486.1]          Satan sees that his voluntary rebellion has unfitted him for Heaven. He has trained his powers to war against God; the purity, peace, and harmony of Heaven would be to him supreme torture. His accusations against the mercy and justice of God are now silenced. The reproach which he has endeavored to cast upon Jehovah rests wholly upon himself. And now Satan bows down, and confesses the justice of his sentence.  {4SP 486.1}
[4SP 486.2]          Every question of truth and error in the long-standing controversy is made plain. God's justice stands fully vindicated. Before the whole world is clearly presented the great sacrifice made by the Father and the Son in man's behalf. The hour has come when Christ occupies his rightful position, and is glorified above principalities and powers and every name that is named.  {4SP 486.2}
[4SP 486.3]          It was for the joy that was set before him,--that he might bring many sons unto glory,--that he endured the cross and despised the shame. And inconceivably great as was the sorrow and the shame, so great is the joy and the glory. He looks upon the redeemed, renewed in his own image, every face                                                                              487  reflecting the likeness of their King. In their perfect purity and surpassing joy he beholds the result of the travail of his soul, and he is satisfied. Then, in a voice that reaches the assembled multitudes of the righteous and the wicked, he declares, "Behold the purchase of my blood! For these I suffered; for these I died; that they might dwell in my presence throughout eternal ages." And the song of praise ascends from the white-robed ones about the throne, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing."  {4SP 486.3}
[4SP 487.1]         Notwithstanding Satan has been constrained to acknowledge God's justice, and to bow to the supremacy of Christ, his character remains unchanged. The spirit of rebellion, like a mighty torrent, again bursts forth. Filled with frenzy, he determines not to yield the great controversy. The time has come for a last desperate struggle against the King of Heaven. He rushes into the midst of his subjects, and endeavors to inspire them with his own fury, and arouse them to instant battle. But of all the countless millions whom he has allured into rebellion, there are none now to acknowledge his supremacy. His power is at an end. The wicked are filled with the same hatred of God that inspires Satan; but they see that their case is hopeless, that they cannot prevail against Jehovah. Their rage is kindled against Satan and those who have been his agents in deception. With the fury of demons they turn upon them, and there follows a scene of universal strife.  {4SP 487.1}
[4SP 487.2]          Then are fulfilled the words of the prophet: "The                                                                              488  indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter." ［Isaiah 34:2.］ "Upon the wicked he shall rain quick burning coals, fire and brimstone, and an horrible tempest: this shall be the portion of their cup." ［Psalm 11:6. MARGIN.］ Fire comes down from God out of heaven. The earth is broken up. The weapons concealed in its depths are drawn forth. Devouring flames burst from every yawning chasm. The very rocks are on fire. The day has come that shall burn as an oven. ［Malachi 4:1.］ The elements melt with fervent heat, the earth also, and the works that are therein are burned up. ［2 Peter 3:10.］ The fire of Tophet is "prepared for the king," the chief of rebellion; the pile thereof is deep and large, and "the breath of the Lord, like a stream of brimstone, doth kindle it." ［Isaiah 30:33.］ The earth's surface seems one molten mass,--a vast, seething lake of fire. It is the time of the judgment and perdition of ungodly men, --"the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion." ［Isaiah 34:8.］  {4SP 487.2}
[4SP 488.1]         The wicked receive their recompense in the earth. They "shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts." Some are destroyed as in a moment, while others suffer many days. All are punished according to their deeds. The sins of the righteous have been transferred to Satan, the originator of evil, who must bear their penalty. Thus he is made to suffer not only for his own rebellion, but for all the sins which he has caused God's people to commit. His punishment is to be far                                                                              489  greater than that of those whom he has deceived. After all have perished who fell by his deceptions, he is still to live and suffer on. In the cleansing flames the wicked are at last destroyed, root and branch,-- Satan the root, his followers the branches. The justice of God is satisfied, and the saints and all the angelic host say with a loud voice, Amen.  {4SP 488.1}
[4SP 489.1]          While the earth is wrapped in the fire of God's vengeance, the righteous abide safely in the holy city. Upon those that had part in the first resurrection, the second death has no power. ［Revelation 20:6.］ While God is to the wicked a consuming fire, he is to his people both a sun and a shield. ［Psalm 84:11.］  {4SP 489.1}
[4SP 489.2]         "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away." ［Revelation 21:1.］ The fire that consumes the wicked purifies the earth. Every trace of the curse is swept away. No eternally burning hell will keep before the ransomed the fearful consequences of sin. One reminder alone remains: our Redeemer will ever bear the marks of his crucifixion. Upon his wounded head, his hands and feet, are the only traces of the cruel work that sin has wrought.  {4SP 489.2}
[4SP 489.3]         "O Tower of the flock, the stronghold of the daughter of Zion, to thee shall it come, even the first dominion." ［Micah 4:8.］ The kingdom forfeited by sin, Christ has regained, and the redeemed are to possess it with him. "The righteous shall inherit the land, and dwell therein forever." ［Psalm 37:29.］ A fear of making the saints' inheritance seem too material has led many to spiritualize away the very truths which lead us to look                                                                              490  upon the new earth as our home. Christ assured his disciples that he went to prepare mansions for them. Those who accept the teachings of God's word will not be wholly ignorant concerning the heavenly abode. And yet the apostle Paul declares: "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." ［1 Corinthians 2:9.］ Human language is inadequate to describe the reward of the righteous. It will be known only to those who behold it. No finite mind can comprehend the glory of the Paradise of God.  {4SP 489.3}
[4SP 490.1]         In the Bible the inheritance of the saved is called a country. ［Hebrews 11:14-16.］ There the great Shepherd leads his flock to fountains of living waters. The tree of life yields its fruit every month, and the leaves of the tree are for the service of the nations. There are everflowing streams, clear as crystal, and beside them waving trees cast their shadows upon the paths prepared for the ransomed of the Lord. There the wide-spreading plains swell into hills of beauty, and the mountains of God rear their lofty summits. On those peaceful plains, beside those living streams, God's people, so long pilgrims and wanderers, shall find a home.  {4SP 490.1}
[4SP 490.2]         There is the New Jerusalem, "having the glory of God," her light "like unto a stone most precious, even like a jasper stone, clear as crystal." ［Revelation 21:11.］ Saith the Lord, "I will  rejoice in Jerusalem, and joy in my people." ［Isaiah 65:19.］ "The tabernacle of God is with men, and he will dwell with them, and they shall be his people,                                                                              491  and God himself shall be with them, and be their God, And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away." ［Revelation 21:3, 4.］  {4SP 490.2}
[4SP 491.1]         In the city of God "there shall be no night." None will need or desire repose. There will be no weariness in doing the will of God and offering praise to his name. We shall ever feel the freshness of the morning, and shall ever be far from its close. "And they need no candle, neither light of the sun; for the Lord God giveth them light." ［Revelation 22:5.］ The light of the sun will be superseded by a radiance which is not painfully dazzling, yet which immeasurably surpasses the brightness of our noontide. The glory of God and the Lamb floods the holy city with unfading light. The redeemed walk in the sunless glory of perpetual day.  {4SP 491.1}
[4SP 491.2]         "I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it." ［Revelation 21:22.］ The people of God are privileged to hold open communion with the Father and the Son. Now we "see through a glass, darkly." ［1 Corinthians 13:12.］ We behold the image of God reflected, as in a mirror, in the works of nature and in his dealings with men; but then we shall see him face to face, without a dimming vail between. We shall stand in his presence, and gaze upon the glory of his countenance.  {4SP 491.2}
[4SP 491.3]         There, immortal minds will study with never-failing delight the wonders of creative power, the mysteries of redeeming love. There is no cruel, deceiving foe                                                                              492  to tempt to forgetfulness of God. Every faculty will be developed, every capacity increased. The acquirement of knowledge will not weary the mind or exhaust the energies. There the grandest enterprises may be carried forward, the loftiest aspirations reached, the highest ambitions realized; and still there will arise new heights to surmount, new wonders to admire, new truths to comprehend, fresh objects to call forth the powers of mind and soul and body.  {4SP 491.3}
[4SP 492.1]          And as the years of eternity roll, they will bring richer and more glorious revelations of God and of Christ. As knowledge is progressive, so will love, reverence, and happiness increase. The more men learn of God, the greater will be their admiration of his character. As Jesus opens before them the riches of redemption, and the amazing achievements in the great controversy with Satan, the hearts of the ransomed beat with a stronger devotion, and they sweep the harps of gold with a firmer hand; and ten thousand times ten thousand and thousands of thousands of voices unite to swell the mighty chorus of praise.  {4SP 492.1}
[4SP 492.2]          "And every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne and unto the Lamb forever and ever."  {4SP 492.2}
[4SP 492.3]          Sin and sinners are no more; God's entire universe is clean; and the great controversy is forever ended.                                                                              493   {4SP 492.3}
[4SP 493.1]       Appendix                            APPENDIX.                                                    -          NOTE 1. PAGE 206.--WILLIAM MILLER'S VIEWS AS TO THE EXACT TIME OF THE SECOND ADVENT WERE BASED ON THE PROPHECY OF DANIEL 8:14: "UNTO TWO THOUSAND AND THREE HUNDRED DAYS; THEN SHALL THE SANCTUARY BE CLEANSED." THAT A DAY IN SYMBOLIC PROPHECY REPRESENTS A YEAR, SEE NUMBERS 14:34; EZEKIEL 4:6. AS THE PERIOD OF 2300 PROPHETIC DAYS, OR LITERAL YEARS, EXTENDED FAR BEYOND THE CLOSE OF THE JEWISH DISPENSATION, IT COULD NOT REFER TO THE SANCTUARY OF THAT DISPENSATION. MR. MILLER HELD THE GENERALLY RECEIVED VIEW THAT IN THE CHRISTIAN AGE THE EARTH IS THE SANCTUARY, AND HENCE CONCLUDED THAT THE CLEANSING OF THE SANCTUARY BROUGHT TO VIEW IN DANIEL 8:14 REPRESENTED THE PURIFICATION OF THE EARTH BY FIRE AT THE SECOND COMING OF CHRIST. THE POINT FROM WHICH TO RECKON THE 2300 DAYS IS FOUND IN DANIEL 9:24-27, WHICH IS AN EXPLANATION OF THE VISION OF CHAPTER 8. IT IS STATED THAT 70 WEEKS, OR 490 YEARS, ARE DETERMINED, LITERALLY, CUT OFF, AS SPECIALLY PERTAINING TO THE JEWS. THE ONLY PERIOD FROM WHICH THE 70 WEEKS COULD BE CUT OFF IS THE 2300 DAYS, THAT BEING THE ONLY PERIOD OF TIME MENTIONED IN THE VISION OF CHAPTER 8. THE 70 WEEKS MUST THEREFORE BE A PART OF THE 2300 DAYS, AND THE TWO PERIODS MUST BEGIN TOGETHER. THE 70 WEEKS ARE DECLARED BY THE ANGEL TO DATE FROM THE GOING FORTH OF THE COMMANDMENT TO RESTORE AND BUILD JERUSALEM. IF, THEN, WE CAN CORRECTLY LOCATE THIS COMMANDMENT, WE HAVE THE STARTING-POINT FOR THE GREAT PERIOD OF THE 2300 DAYS. THE BIBLE FURNISHES US WITH FOUR TESTS BY WHICH WE MAY DETERMINE WHEN THE TRUE DATE IS FOUND:--  {4SP 493.1}
[4SP 493.2]         1. FROM THE TIME THE COMMANDMENT WAS GIVEN, 49 YEARS WERE TO WITNESS THE COMPLETION OF THE STREET AND WALL OF JERUSALEM. DANIEL 9:25.  {4SP 493.2}
[4SP 493.3]         2. THREESCORE AND TWO WEEKS FROM THIS TIME, OR, IN ALL, 69 WEEKS, 483 YEARS, WERE TO EXTEND TO MESSIAH THE PRINCE, OR TO                                                                              494  THE ANOINTING OF CHRIST BY THE HOLY SPIRIT AT HIS BAPTISM, THE WORD MESSIAH SIGNIFYING ANOINTED.  {4SP 493.3}
[4SP 494.1]         3. SIXTY-NINE AND A HALF WEEKS WERE TO EXTEND TO THE CRUCIFIXION,--THE CESSATION OF SACRIFICE AND OBLATION IN THE MIDST OF THE WEEK. VERSE 27.  {4SP 494.1}
[4SP 494.2]         4. THE FULL PERIOD OF 70 WEEKS WAS TO WITNESS THE COMPLETE CONFIRMATION OF THE COVENANT WITH DANIEL'S PEOPLE. AT THE TERMINATION OF THIS PERIOD, THE JEWS HAVING CEASED TO BE GOD'S CHOSEN PEOPLE, THE GOSPEL WOULD BE PREACHED TO THE GENTILES.  {4SP 494.2}
[4SP 494.3]         IN THE SEVENTH OF EZRA WE FIND THE DECREE WHICH WE SEEK. IT WAS ISSUED BY ARTAXERXES, KING OF PERSIA, B. C. 457. IN EZRA 6:14 THE HOUSE OF THE LORD AT JERUSALEM IS SAID TO HAVE BEEN BUILT "ACCORDING TO THE COMMANDMENT ［MARGIN, DECREE］ OF CYRUS, AND DARIUS, AND ARTAXERXES KING OF PERSIA." THE THREE KINGS DID THE ONE WORK; IT WAS BEGUN BY CYRUS, CARRIED FORWARD BY DARIUS, AND COMPLETED BY ARTAXERXES. THE SCRIPTURE COUNTS THIS ACTION ONE DECREE. THAT THE LATER DECREES WERE A CONTINUATION OR COMPLETION OF THAT OF CYRUS, SEE EZRA 6:1-14. TAKING B. C. 457 AS THE DATE OF THE COMMANDMENT, EVERY SPECIFICATION OF THE PROPHECY CONCERNING THE 70 WEEKS IS FULFILLED. THAT THE READER MAY SEE THE REASONABLENESS OF MR. MILLER'S POSITION ON THE PROPHETIC PERIODS, WE COPY THE FOLLOWING, WHICH WAS PUBLISHED IN THE ADVENT HERALD, BOSTON, IN MARCH, 1850, IN ANSWER TO A CORRESPONDENT:--  {4SP 494.3}
[4SP 494.4]         "IT IS BY THE CANON OF PTOLEMY THAT THE GREAT PROPHETICAL PERIOD OF THE SEVENTY WEEKS IS FIXED. THIS CANON PLACES THE SEVENTH YEAR OF ARTAXERXES IN THE YEAR B. C. 457; AND THE ACCURACY OF THE CANON IS DEMONSTRATED BY THE CONCURRENT AGREEMENT OF MORE THAN TWENTY ECLIPSES. THE SEVENTY WEEKS DATE FROM THE GOING FORTH OF A DECREE RESPECTING THE RESTORATION OF JERUSALEM. THERE WERE NO DECREES BETWEEN THE SEVENTH AND TWENTIETH YEARS OF ARTAXERXES. FOUR HUNDRED AND NINETY YEARS, BEGINNING WITH THE SEVENTH, MUST COMMENCE IN B. C. 457, AND END IN A. D. 34. COMMENCING IN THE TWENTIETH, THEY MUST COMMENCE IN B. C. 444, AND END IN A. D. 47. AS NO EVENT OCCURRED IN A. D. 47 TO MARK THEIR TERMINATION, WE CANNOT RECKON FROM THE TWENTIETH; WE MUST THEREFORE LOOK TO THE SEVENTH OF ARTAXERXES. THIS DATE WE CANNOT CHANGE FROM B. C. 457 WITHOUT FIRST DEMONSTRATING THE INACCURACY OF PTOLEMY'S CANON. TO DO THIS, IT WOULD BE                                                                              495  NECESSARY TO SHOW THAT THE LARGE NUMBER OF ECLIPSES BY WHICH ITS ACCURACY HAS BEEN REPEATEDLY DEMONSTRATED, HAVE NOT BEEN CORRECTLY COMPUTED; AND SUCH A RESULT WOULD UNSETTLE EVERY CHRONOLOGICAL DATE, AND LEAVE THE SETTLEMENT OF EPOCHS AND THE ADJUSTMENT OF ERAS ENTIRELY AT THE MERCY OF EVERY DREAMER, SO THAT CHRONOLOGY WOULD BE OF NO MORE VALUE THAN MERE GUESS-WORK. AS THE SEVENTY WEEKS MUST TERMINATE IN A. D. 34, UNLESS THE SEVENTH OF ARTAXERXES IS WRONGLY FIXED, AND AS THAT CANNOT BE CHANGED WITHOUT SOME EVIDENCE TO THAT EFFECT, WE INQUIRE, WHAT EVIDENCE MARKED THAT TERMINATION? THE TIME WHEN THE APOSTLES TURNED TO THE GENTILES HARMONIZES WITH THAT DATE BETTER THAN ANY OTHER WHICH HAS BEEN NAMED. AND THE CRUCIFIXION, IN A. D. 31, IN THE MIDST OF THE LAST WEEK, IS SUSTAINED BY A MASS OF TESTIMONY WHICH CANNOT BE EASILY INVALIDATED."  {4SP 494.4}
[4SP 495.1]         AS THE 70 WEEKS AND THE 2300 DAYS HAVE A COMMON STARTING-POINT, THE CALCULATION OF MR. MILLER IS VERIFIED AT A GLANCE BY SUBTRACTING THE 457 YEARS B. C. FROM THE 2300. THUS,                                                                               2300                                                                              457                                                    ____                                                1843 A. D.  {4SP 495.1}
[4SP 495.2]         BUT IT REQUIRES 457 FULL YEARS BEFORE CHRIST, AND 1843 FULL YEARS AFTER CHRIST, TO MAKE THE 2300. NOW THE DECREE OF ARTAXERXES DID NOT GO INTO EFFECT AT THE BEGINNING OF THE YEAR 457 B. C., BUT IN THE AUTUMN OF THAT YEAR; IT FOLLOWS THAT THE 2300 DAYS WOULD NOT TERMINATE IN 1843, BUT WOULD EXTEND TO THE AUTUMN OF 1844. THIS IS PLAINLY SEEN BY THE FOLLOWING SIMPLE DIAGRAM:--            457.                       2300.                      END OF 1843.         |__________________________________________|                  |___________________________________________|       DECREE GIVEN.       2300.                         DAYS END IN 1844.  {4SP 495.2}
[4SP 495.3]           THIS FACT NOT BEING AT FIRST PERCEIVED BY MR. MILLER AND HIS ASSOCIATES, THEY LOOKED FOR THE COMING OF CHRIST IN 1843; HENCE THE FIRST DISAPPOINTMENT AND THE SEEMING DELAY. IT WAS THE DISCOVERY OF THE CORRECT TIME, IN CONNECTION WITH OTHER SCRIPTURE TESTIMONY, THAT LED TO THE MOVEMENT KNOWN AS THE MIDNIGHT CRY OF 1844. AND TO THIS DAY THE COMPUTATION OF THE PROPHETIC PERIODS PLACING THE CLOSE OF THE 2300 DAYS IN THE AUTUMN OF 1844, STANDS WITHOUT IMPEACHMENT.  {4SP 495.3}
[4SP 495.4]         THEN THE QUESTION ARISES, IF WM. MILLER'S CALCULATION OF TIME                                                                              496  WAS CORRECT, WHENCE HIS DISAPPOINTMENT? THIS WAS DUE TO HIS MISTAKE AS TO THE EVENT. THE PROPHECY SAYS, "UNTO TWO THOUSAND AND THREE HUNDRED DAYS; THEN SHALL THE SANCTUARY BE CLEANSED." MR. MILLER AND HIS ASSOCIATES FAILED TO UNDERSTAND THE SUBJECT OF THE SANCTUARY AND ITS CLEANSING. HERE WAS THE SECRET OF THEIR DISAPPOINTMENT. FOR A BRIEF EXPLANATION OF THIS IMPORTANT POINT, SHOWING WHAT IS THE SANCTUARY, AND HOW ITS CLEANSING--BEGINNING AT THE TERMINATION OF THE 2300 DAYS IN 1844--FULFILLS THE PROPHECY OF DANIEL 8:14, SEE CHAPTER 18., ENTITLED "THE SANCTUARY."  {4SP 495.4}
[4SP 496.1]         ANOTHER QUESTION THEN ARISES: "IF HE WAS MISTAKEN IN THE EVENT, WAS NOT HIS WHOLE WORK AN ERROR?" THAT DOES NOT FOLLOW. THE DISCIPLES OF CHRIST WERE UTTERLY MISTAKEN WHEN HE RODE INTO JERUSALEM, AND THEY HAILED HIM AS A KING WITH TOKENS OF VICTORY. THEY THOUGHT HE WAS THEN TO BE CROWNED A KING ON DAVID'S THRONE. BUT IT WAS NOT AN ERROR IN THEM TO ACT ACCORDING TO THEIR BELIEF; IS SO DOING THEY FULFILLED THE PROPHECY OF ZECHARIAH 9:9, WHICH THEY WOULD NOT HAVE DONE IF THEY HAD REALIZED THAT HE WAS GOING TO JUDGMENT AND TO DEATH. BUT THAT SCRIPTURE MUST BE FULFILLED, IF IT WERE NECESSARY TO MAKE THE STONES CRY OUT. LUKE 19:37-40. IN LIKE MANNER IT APPEARS THAT MR. MILLER AND HIS ASSOCIATES FULFILLED PROPHECY, AND GAVE A PROCLAMATION (SEE REVELATION 14:6, 7) WHICH THEY WOULD NOT HAVE GIVEN HAD THEY UNDERSTOOD THAT YET OTHER PROCLAMATIONS WERE TO BE MADE BEFORE THE LORD SHOULD COME. REVELATION 14:8-14.  {4SP 496.1}
[4SP 496.2]         NOTE 2. PAGE 225.--THAT A WRONG USE IS OFTEN MADE OF THE TEXT (MATTHEW 24:36), IS EVIDENT FROM THE CONTEXT. ONE QUESTION OF THE DISCIPLES WAS CONCERNING THE SIGN OF CHRIST'S COMING AND OF THE END OF THE WORLD. THIS QUESTION JESUS ANSWERED. IN VERSE 29 HE GAVE SIGNS, AND SAID, "WHEN YE SHALL SEE ALL THESE THINGS, KNOW THAT IT IS NEAR, EVEN AT THE DOORS." VERSE 33. ONE SAYING OF THE SAVIOUR MUST NOT BE MADE TO DESTROY ANOTHER. THOUGH NO MAN KNOWETH THE DAY NOR THE HOUR, WE ARE INSTRUCTED AND REQUIRED (FOR IT IS IN THE IMPERATIVE) TO KNOW WHEN IT IS NEAR, EVEN AT THE DOORS. AND WE ARE FURTHER TAUGHT THAT IT WILL BE AS FATAL TO US TO DISREGARD HIS WARNING, AND REFUSE OR NEGLECT TO KNOW, AS IT WAS FOR THOSE WHO LIVED IN THE DAYS OF NOAH NOT TO KNOW WHEN THE FLOOD WAS COMING. VERSES 37-39. AND VERSES 44-51 SHOW IN WHAT LIGHT CHRIST, WHEN HE COMES, WILL REGARD AND                                                                              497  REWARD THOSE WHOM HE FINDS WATCHING AND TEACHING HIS COMING, AND THOSE DENYING IT. "BLESSED ARE THOSE SERVANTS, WHOM THE LORD WHEN HE COMETH SHALL FIND WATCHING." LUKE 12:37.  {4SP 496.2}
[4SP 497.1]         NOTE 3. PAGE 228.--THE STORY THAT THE ADVENTISTS MADE ROBES WITH WHICH TO ASCEND "TO MEET THE LORD IN THE AIR," WAS INVENTED BY THOSE WHO WISHED TO REPROACH THE CAUSE. IT WAS CIRCULATED SO INDUSTRIOUSLY THAT MANY BELIEVED IT; BUT CAREFUL INQUIRY PROVED ITS FALSITY. FOR MANY YEARS A LARGE REWARD HAS BEEN OFFERED FOR PROOF THAT ONE SUCH INSTANCE EVER OCCURRED; BUT THE PROOF HAS NOT BEEN PRODUCED. NONE WHO LOVED THE APPEARING OF THE SAVIOUR WERE SO IGNORANT OF THE TEACHINGS OF THE SCRIPTURES AS TO SUPPOSE THAT ROBES WHICH THEY COULD MAKE WOULD BE NECESSARY FOR THAT OCCASION. THE ONLY ROBE WHICH THE SAINTS WILL NEED TO MEET THE LORD WILL BE THAT OF THE RIGHTEOUSNESS OF CHRIST. SEE REVELATION 19:8.  {4SP 497.1}
[4SP 497.2]         NOTE 4. PAGE 241.--THE YEAR 1843, DURING WHICH ADVENTISTS AT FIRST EXPECTED THE COMING OF CHRIST, WAS REGARDED AS EXTENDING TO THE SPRING OF 1844. THE REASON FOR THIS, BRIEFLY STATED, IS AS FOLLOWS: ANCIENTLY THE YEAR DID NOT COMMENCE IN MID-WINTER, AS NOW, BUT AT THE FIRST NEW MOON AFTER THE VERNAL EQUINOX. THEREFORE, AS THE PERIOD OF 2300 DAYS WAS BEGUN IN A YEAR RECKONED BY THE ANCIENT METHOD, IT WAS CONSIDERED NECESSARY TO CONFORM TO THAT METHOD TO ITS CLOSE. HENCE, 1843 WAS COUNTED AS ENDING IN THE SPRING, AND NOT IN THE WINTER.  {4SP 497.2}
[4SP 497.3]         NOTE 5. PAGE 260.--THAT THE EARTH IS THE SANCTUARY WAS INFERRED FROM THOSE SCRIPTURES WHICH TEACH THAT THE EARTH WILL BE PURIFIED AND FITTED UP FOR THE ETERNAL DWELLING-PLACE OF THE SAINTS, ACCORDING TO THE ORIGINAL DESIGN OF THE CREATOR. ADVENTISTS UNDERSTOOD THIS JUST AS IT WAS TAUGHT BY WESLEY AND OTHERS. AND THEIR MINDS DID NOT REST ON ANY OTHER DWELLING-PLACE OR ANY OTHER THING WHICH NEEDED CLEANSING. THE ONLY SCRIPTURES WHICH WE EVER KNEW TO BE OFFERED IN FAVOR OF THE EARTH OR ANY DWELLING-PLACE OF MAN BEING CALLED THE SANCTUARY, FAIRLY DISPROVE THE POSITION. THEY ARE ONLY THREE IN NUMBER, AS FOLLOWS:--  {4SP 497.3}
[4SP 497.4]         EXODUS 15:17: "THOU SHALT BRING THEM ［THE PEOPLE］ IN, AND PLANT THEM IN THE MOUNTAIN OF THINE INHERITANCE, IN THE PLACE, O LORD, WHICH THOU HAST MADE FOR THEE TO DWELL IN, THE SANCTUARY, O LORD, WHICH THY HANDS HAVE ESTABLISHED."                                                                              498   {4SP 497.4}
[4SP 498.1]         WITHOUT TAKING TIME OR SPACE TO GIVE AN EXPOSITION OF THE TEXT, IT IS SUFFICIENT FOR THE PRESENT PURPOSE TO REMARK THAT IT DISPROVES THE IDEA OF THE EARTH BEING THE SANCTUARY. WHATEVER CONSTRUCTION MAY BE PLACED UPON THE TEXT, IT TEACHES THAT THE PEOPLE WERE NOT THEN IN THE SANCTUARY; BUT THEY WERE IN THE EARTH. THEN IT IS CLAIMED THAT IT REFERRED TO THAT PART OF THE EARTH INTO WHICH THEY WERE TO BE BROUGHT, NAMELY, PALESTINE. THIS IS DISPROVED BY THE SECOND TEXT.  {4SP 498.1}
[4SP 498.2]         JOSHUA 24:26: "AND JOSHUA WROTE THESE WORDS IN THE BOOK OF THE LAW OF GOD, AND TOOK A GREAT STONE, AND SET IT UP THERE UNDER AN OAK, THAT WAS BY THE SANCTUARY OF THE LORD."  {4SP 498.2}
[4SP 498.3]         THE STONE AND THE OAK WERE IN PALESTINE, BUT THEY WERE BY THE SANCTUARY OF THE LORD--NOT IN IT. AND THE OTHER TEXT IS MORE RESTRICTIVE STILL, AND EQUALLY CONCLUSIVE AGAINST THE INFERENCE TO WHICH REFERENCE IS HEREIN MADE.  {4SP 498.3}
[4SP 498.4]         PSALM 78:54: "AND HE BROUGHT THEM ［HIS PEOPLE］ TO THE BORDER OF HIS SANCTUARY, EVEN TO THIS MOUNTAIN, WHICH HIS RIGHT HAND HAD PURCHASED."  {4SP 498.4}
[4SP 498.5]         THE MOUNTAIN WAS MOUNT MORIAH, ON WHICH THE TEMPLE OF SOLOMON WAS BUILT; YET BEING BROUGHT UNTO IT IS CALLED BEING BROUGHT "TO THE BORDER OF HIS SANCTUARY." THUS THESE TEXTS DO NOT PROVE THAT THE EARTH IS THE SANCTUARY, BUT RATHER THE REVERSE.  {4SP 498.5}
[4SP 498.6]         JEHOSHAPHAT'S PRAYER GIVES THE TRUE IDEA OF THE RELATION OF THAT LAND TO THE SANCTUARY: "ART NOT THOU OUR GOD, WHO DIDST DRIVE OUT THE INHABITANTS OF THIS LAND BEFORE THY PEOPLE ISRAEL, AND GAVEST IT TO THE SEED OF ABRAHAM THY FRIEND FOREVER? AND THEY DWELT THEREIN, AND HAVE BUILT THEE A SANCTUARY THEREIN FOR THY NAME." 2 CHRONICLES 20:7, 8. THIS CORRESPONDS TO THE ORDER IN EXODUS 25:8: "AND LET THEM MAKE ME A SANCTUARY; THAT I MAY DWELL AMONG THEM." IN THIS SAME BOOK IS GIVEN A MINUTE DESCRIPTION OF THE SANCTUARY, ITS ERECTION, AND APPROVAL BY THE LORD. THE PROCESS OF CLEANSING THE SANCTUARY IS DESCRIBED IN LEVITICUS 16. WHEN THE CHILDREN OF ISRAEL POSSESSED CANAAN, SOLOMON BUILT A TEMPLE, IN WHICH WAS A HOLY AND A MOST HOLY PLACE, AND THE VESSELS OF THE MOVABLE SANCTUARY, WHICH WAS MADE IN THE DESERT OF ARABIA, WERE TRANSFERRED TO THE TEMPLE. THIS WAS THEN THE SANCTUARY,--THE DWELLING-PLACE OF GOD'S GLORY UPON THE EARTH. EVEN A PARTIAL KNOWLEDGE OF THE TEACHINGS OF THE SCRIPTURES ON THIS SUBJECT WILL JUSTIFY ALL THAT THE AUTHOR HAS SAID IN REFERENCE TO IT IN PAGES 260-67.                                                                              499   {4SP 498.6}
[4SP 499.1]         NOTE 6. PAGE 268.--ALMOST ALL ADVENTISTS, INCLUDING MR. MILLER, DID, FOR A SHORT TIME AFTER THEIR DISAPPOINTMENT IN 1844, BELIEVE THAT THE WORLD HAD RECEIVED ITS LAST WARNING. THEY COULD HARDLY THINK OTHERWISE, WITH THEIR FAITH IN THE MESSAGE WHICH THEY HAD GIVEN,--"THE HOUR OF HIS JUDGMENT IS COME." REVELATION 14:6, 7. THEY NATURALLY THOUGHT THAT THIS PROCLAMATION MUST CLOSE THE DISPENSATION. THEY WERE AS UNABLE TO FIND THEIR BEARINGS AT ONCE AS WERE THE DISCIPLES WHEN THEIR LORD, WHOM THEY HAD HAILED AS THEIR KING COMING TO HIS THRONE, WAS CRUCIFIED AND BURIED. IN BOTH CASES THEY WERE UNABLE TO COMPREHEND THEIR TERRIBLE DISAPPOINTMENT.  {4SP 499.1}
[4SP 499.2]         BUT THE IDEA THAT THE WORK OF THE GOSPEL WAS FINISHED WAS SOON RENOUNCED, EXCEPT BY SOME FANATICAL ONES WHO WOULD NEITHER BE COUNSELED NOR RECEIVE INSTRUCTION. BUT MOST OF THOSE WHO RENOUNCED IT, AND YET RETAINED THEIR FAITH IN THE WORK, CONTINUED TO BELIEVE THAT THEY WHO CLEARLY SAW THE LIGHT OF THE HEAVEN-SENT WARNING AND PERSISTENTLY REJECTED IT, WERE REJECTED OF THE LORD. THERE IS NO MORE FANATICISM IN THAT THAN THERE IS IN THE COMMON BELIEF THAT THOSE OBDURATE JEWS WHO CONTINUED TO REJECT THE LIGHT OF THE ADVANCED TRUTH SENT TO THAT GENERATION, WERE REJECTED OF GOD.  {4SP 499.2}
[4SP 499.3]         THERE WAS ONE CLASS WHO SOON RENOUNCED THE IDEA THAT "THE DOOR OF MERCY WAS SHUT," BECAUSE THEY DISCOVERED THAT OTHER MESSAGES WERE TO BE PROCLAIMED AFTER THAT DECLARING, THE HOUR OF JUDGMENT IS COME; AND THAT THAT OF THE THIRD ANGEL, THE LAST ONE, WAS TO GO TO "MANY PEOPLES, AND NATIONS, AND TONGUES, AND KINGS." THEY LEARNED THAT THE JUDGMENT SITS IN HEAVEN BEFORE THE COMING OF THE LORD; THAT THE JUDGMENT OF THE RIGHTEOUS IS FULLY ACCOMPLISHED WHILE JESUS IS YET THEIR ADVOCATE BEFORE THE FATHER'S THRONE; THAT ETERNAL LIFE IS INSTANTLY GIVEN TO THE SAINTS WHEN THEIR SAVIOUR COMES, WHICH IS PROOF THAT THEY HAVE BEEN JUDGED AND ACQUITTED. AS THE HOPES OF THE DISCIPLES REVIVED, AND THEY WERE "GLAD WHEN THEY SAW THE LORD," AND DECLARED HIS MESSIAHSHIP WITH YET GREATER CONFIDENCE, SO DID THESE REJOICE WHEN THEY DISCOVERED THE TRUTH OF THE THIRD ANGEL'S MESSAGE, WHICH, TO THEM, WAS LIKE LIFE FROM THE DEAD. WITH RENEWED ZEAL AND STRENGTHENED CONFIDENCE THEY BEGAN AGAIN TO PROCLAIM THE SOON COMING OF THE LORD.  {4SP 499.3}
[4SP 499.4]         WITH THE LIGHT ON THE THIRD MESSAGE THEY ALSO RECEIVED LIGHT ON THE SANCTUARY AND ITS CLEANSING, BY WHICH THEY UNDERSTOOD THAT                                                                              500  THE ANTITYPICAL WORK OF THE DAY OF ATONEMENT, WHICH WAS ACCOMPLISHED IN THE MOST HOLY PLACE, WAS THAT WHICH WAS POINTED OUT BY THE MESSAGE WHICH THEY HAD GIVEN. THEY SAW THAT THERE WERE TWO VAILS OR DOORS IN THE TEMPLE OF GOD; HEBREWS 9:3; AND THAT AT THAT TIME ONE WAS SHUT AND THE OTHER WAS OPENED. WITH EARNEST ZEAL AND NEW HOPE THEY PREACHED THESE TRUTHS, AND URGED THEIR FELLOWMEN TO SEEK AN ENTRANCE BY FAITH INTO THE MOST HOLY PLACE WITHIN THE SECOND VAIL, WHERE OUR GREAT HIGH PRIEST IS GONE TO BLOT OUT THE SINS OF ALL HIS FAITHFUL ONES, FROM ABEL TO THE PRESENT TIME. THEIR FAITH WAS IN AN OPEN DOOR WHICH NO MAN CAN SHUT UNTIL THE WORK THEREIN IS FULLY DONE. IN THE WORK OF INVITING SINNERS TO COME TO THIS OPEN DOOR, THEY CONTINUE UNTIL THE PRESENT TIME; AND THIS WILL BE THEIR WORK UNTIL JESUS HIMSELF SHALL PROCLAIM, "HE THAT IS UNJUST, LET HIM BE UNJUST STILL;" REVELATION 22:11; THAT IS, UNTIL PROBATION IS CLOSED AND THE MINISTRY OF THE GOSPEL IS ENDED.  {4SP 499.4}
[4SP 500.1]         AMONG THE FIRST WHO TAUGHT THE THIRD MESSAGE AND THE OPEN DOOR, WAS THE AUTHOR OF THIS BOOK. BY HER UNTIRING ZEAL, HER EARNEST APPEALS, AND THE CLEAR LIGHT OF THE TESTIMONY WHICH SHE BORE, SHE DID MUCH TO ADVANCE THE CAUSE, TO CORRECT THE ERRORS OF FANATICISM, TO RENEW THE HOPES OF THE DESPONDING, AND TO CHEER THE HEARTS OF THE "LITTLE FLOCK" WHO LOVED THE APPEARING OF THEIR SOON-COMING SAVIOUR.  {4SP 500.1}
[4SP 500.2]         NOTE 7. PAGE 275.--FOR A BRIEF EXAMINATION OF IMPORTANT POINTS IN THE THIRD ANGEL'S MESSAGE OF REVELATION 14:9-12, SEE NOTE 8. THIS MESSAGE CONTAINS THE LAST WARNING THAT MEN ON PROBATION WILL EVER RECEIVE, AS IT IS FOLLOWED BY THE COMING OF THE SON OF MAN TO REAP THE HARVEST OF THE EARTH,--TO "GATHER THE WHEAT INTO HIS GARNER," AND TO CAST THE CLUSTERS OF THE VINE OF THE EARTH INTO THE WINEPRESS OF THE WRATH OF GOD. SEE VERSES 14-20. IT IS FOR THIS REASON THAT IT IS GIVEN IN SUCH STRONG, SUCH TERRIBLE LANGUAGE OF THREATENING. THE WRATH WHICH IT DENOUNCES UPON THE WORSHIPERS OF THE BEAST AND HIS IMAGE IS CONTAINED IN "THE SEVEN LAST PLAGUES; FOR IN THEM IS FILLED UP THE WRATH OF GOD." REVELATION 15:1. COMPARE CHAP. 16:1, 2. THAT WRATH "IS POURED OUT WITHOUT MIXTURE;" FOR THEN JUDGMENT FALLS UPON THE INCORRIGIBLE WITHOUT MERCY, BECAUSE OUR SAVIOUR WILL THEN HAVE FINISHED HIS PRIESTLY WORK, AND HE WILL COME, NOT TO OFFER SALVATION, BUT TO TAKE VENGEANCE ON THEM THAT KNOW NOT GOD, AND THAT OBEY NOT THE GOSPEL. 2 THESSALONIANS 1:6-9.                                                                              501   {4SP 500.2}
[4SP 501.1]         BUT THE THRONE OF GOD WILL BE CLEAR, AND SINNERS WILL BE WITHOUT EXCUSE; FOR THE WARNINGS OF THE SCRIPTURES ARE GIVEN IN NO UNCERTAIN LANGUAGE. TO THE IMPIOUS THE LORD SAYS: "BECAUSE I HAVE CALLED, AND YE REFUSED; I HAVE STRETCHED OUT MY HAND, AND NO MAN REGARDED; BUT YE HAVE SET AT NAUGHT 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 WHIRL- WIND; 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." PROVERBS 1:24-28. AND THE WARNING OF THE LAST MESSAGE IS GOING TO ALL THE WORLD. IT ALSO IS CLEAR AND DECISIVE IN ITS UTTERANCE. "THE COMMANDMENTS OF GOD," WHICH IT ENFORCES, ARE NOT OBSCURE OR HARD TO BE UNDERSTOOD. THE FOURTH SAYS, "THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD." THIS WAS THE LORD'S DAY--HIS HOLY DAY--FROM THE CREATION OF THE WORLD. HE CLAIMS NO OTHER AS HIS; HE SANCTIFIED NO OTHER; HE NEVER COMMANDED ANY OTHER TO BE OBSERVED. THEY WHO TURN AWAY FROM A TRUTH SO PLAIN, WHO REJECT A WARNING SO SOLEMN, WILL HAVE NO ANSWER TO MAKE WHEN THE LORD COMMANDS THEM TO DEPART.  {4SP 501.1}
[4SP 501.2]         BUT TERRIBLE AS THESE WORDS OF THREATENING ARE, THE MESSAGE IS GIVEN IN MERCY. IT IS A LAST EFFORT ON THE PART OF THE LORD TO AROUSE MEN TO A SENSE OF THEIR DANGER; TO INDUCE THEM TO TURN FROM THEIR EVIL WAYS--FROM THEIR TRANSGRESSIONS OF HIS HOLY LAW --THAT THEY MAY HAVE ETERNAL LIFE. THE LORD HAS NO PLEASURE IN THE DEATH OF THE WICKED; BUT THAT THE WICKED TURN FROM HIS WAY AND LIVE. EZEKIEL 33:11. BUT IF THEY WILL NOT COME UNTO HIM THAT THEY MAY HAVE LIFE; IF THEY CHOOSE TO FOLLOW THE MULTITUDE TO DO EVIL, RATHER THAN TO WALK IN THE WAY OF GOD'S COMMANDMENTS, THEN THEY MUST BEAR THEIR INIQUITY. THEIR BLOOD WILL BE UPON THEIR OWN HEADS. GOD GIVES THEM THE POWER TO CHOOSE, AND WARNS THEM AGAINST THE EVIL WHICH LIES BEFORE THEM. AGAINST ALL HIS ENTREATIES, THEY DO DESPITE TO THE SPIRIT OF GRACE, AND TRAMPLE ON THE PRECIOUS BLOOD OF CHRIST WHICH WAS SHED FOR THEIR REDEMPTION.  {4SP 501.2}
[4SP 501.3]         NOTE 8. PAGE 396.--THESE WORDS ARE BASED UPON THE PROPHECY OF REVELATION 13 AND 14. THE PEOPLE WITH WHOM THE AUTHOR STANDS CONNECTED HAVE TAUGHT FOR YEARS THAT ALL CLASSES EXCEPT "THE                                                                              502  LITTLE FLOCK" WILL UNITE TO EXALT THE SUNDAY AND ENFORCE IT UPON ALL BY STRINGENT LAWS. IT MAY ASSIST THE READER IN UNDERSTANDING THE POINTS IN THE LATTER PART OF CHAPTER XXX. TO NOTICE THE FACTS OF THE PROPHECY ON WHICH THIS IDEA IS BASED.  {4SP 501.3}
[4SP 502.1]         1. THE BEAST OF REVELATION 13:1-10 IS UNDERSTOOD TO REFER TO THE PAPAL POWER. THIS HAS BEEN THE GENERAL OPINION OF PROTESTANTS.  {4SP 502.1}
[4SP 502.2]         2. "THE SEA" OUT OF WHICH THIS BEAST AROSE IS THE SAME AS  "THE WATERS" OF REVELATION 17:15, EXPLAINED TO BE "PEOPLES, AND MULTITUDES, AND NATIONS, AND TONGUES." THE PAPACY WAS UPHELD BY MANY NATIONS.  {4SP 502.2}
[4SP 502.3]         3. THIS BEAST HAS THE CHARACTERISTICS OF THE FOUR BEASTS OF DAN 7, WHICH REPRESENT THE FOUR EMPIRES OF BABYLON, PERSIA, GREECE, AND ROME. IT IS THE INHERITOR OF THE POWER HELD BY THESE FOUR EMPIRES SUCCESSIVELY.  {4SP 502.3}
[4SP 502.4]         4. THE BEAST WITH TWO HORNS, REVELATION 13:11-17, IS IN A DIFFERENT LOCALITY, "COMING UP OUT OF THE EARTH;" NOT BY THE CONQUEST OF NATIONS AND PEOPLES, BUT GROWING AS A PLANT, OUT OF THE EARTH. THIS REPRESENTS THE UNITED STATES, A LOCALITY OUTSIDE OF THE DOMINION OF "ALL THE WORLD," AS KNOWN TO THE ANCIENTS.  {4SP 502.4}
[4SP 502.5]         5. THIS BEAST HAS TWO HORNS, THE CIVIL AND THE ECCLESIASTICAL. THAT A CHURCH IS REPRESENTED BY A HORN IS PROVED IN DANIEL 7, THE "LITTLE HORN" REPRESENTING THE ROMAN CHURCH, EVEN BEFORE IT WAS POSSESSED OF CIVIL POWER. SO ALSO IN REVELATION 13. THE DRAGON (PAGAN ROME) GAVE THE BEAST (THE CHURCH) HIS POWER (CIVIL POWER), AND SEAT (CITY OF ROME), AND GREAT AUTHORITY.  {4SP 502.5}
[4SP 502.6]         6. THE TWO-HORNED BEAST APPEARS IN TWO PHASES,--WITH THE GENTLENESS OF A LAMB AND THE FIERCENESS OF THE DRAGON. THIS HAS, TO SOME EXTENT, ALREADY BEEN SHOWN, IN THE INCONSISTENCY OF SENDING FORTH TO THE WORLD THE DOCTRINE OF THE EQUALITY OF ALL MEN IN RESPECT TO NATURAL RIGHTS,--THE RIGHT OF LIFE, LIBERTY, AND THE PURSUIT OF HAPPINESS,--AND UPHOLDING BY LAW ALL THE EVILS OF AMERICAN SLAVERY. ALSO, BY PROFESSING TO GRANT THE PRIVILEGE TO ALL TO WORSHIP GOD ACCORDING TO THE DICTATES OF THEIR OWN CONSCIENCES, AND THEM PERSECUTING THE BAPTISTS AND QUAKERS FOR FOLLOWING THEIR CONSCIENTIOUS CONVICTIONS. BUT THIS WILL BE SHOWN MORE FULLY IN THE FUTURE, WHEN CONGRESS SHALL BE CALLED UPON TO MAKE LAWS CONCERNING RELIGION.  {4SP 502.6}
[4SP 502.7]         7. THE IDENTITY OF THE "TWO-HORNED BEAST" IS FURTHER SHOWN BY ITS WONDER WORKING; BY ITS DECEIVING "THEM THAT DWELL ON THE EARTH BY THOSE MIRACLES WHICH HE HAD POWER TO DO IN THE                                                                              503  SIGHT OF THE BEAST." REVELATION 13:14. SPIRITUALISM AROSE IN THE UNITED STATES, AND HAS GONE TO ALL THE WORLD BY MEANS OF AMERICAN MEDIUMS.  {4SP 502.7}
[4SP 503.1]         8. THIS BEAST CAUSES BOTH "THE EARTH AND THEM WHICH DWELL THEREIN TO WORSHIP THE FIRST BEAST." THIS CAN BE EASILY REFERRED TO LAWS COMPELLING THE OBSERVANCE OF THE SUNDAY INSTEAD OF THE SABBATH OF THE LORD,--THE SEVENTH DAY. THE SUNDAY-SABBATH INSTITUTION IS TRACED DIRECTLY TO THE ROMISH CHURCH, WHICH, INDEED, CLAIMS THE HONOR OF ORIGINATING IT; AND NO ONE HAS BEEN ABLE TO DISPUTE THIS CLAIM. THE SABBATH OF JEHOVAH COMMEMORATES THE CREATION OF THE HEAVENS AND THE EARTH, AND THE COMMANDMENT FOR ITS OBSERVANCE WAS GIVEN THAT THE EARTH AND ITS INHABITANTS MIGHT GLORIFY THE CREATOR. THE LAW WHICH COMPELS THE OBSERVANCE OF THE SUNDAY-SABBATH ANNULS THE COMMANDMENT OF GOD, AND THE EARTH AND THEM THAT DWELL THEREIN ARE CAUSED TO DO HOMAGE TO THE POWER WHICH ORIGINATED IT, BY RESTING THEREON. PROTESTANTS HAVE ASCRIBED VARIOUS INSTITUTIONS TO THE PAPACY, AND APPLIED THIS PROPHECY TO THEM; BUT IN NONE IS THE EARTH, IN DISTINCTION FROM THOSE WHO DWELL UPON THE EARTH, CAUSED TO WORSHIP THAT POWER, EXCEPT IN THE SUNDAY REST ENFORCED UPON ALL THE LAND.  {4SP 503.1}
[4SP 503.2]         9. AND THIS SUFFICIENTLY SHOWS THAT IT IS NO MERE ASSUMPTION TO SAY THAT CATHOLICS AND PROTESTANTS WILL UNITE IN ENFORCING THE SUNDAY. CATHOLICS HONOR IT AS THE EVIDENCE OF THEIR AUTHORITY TO "INSTITUTE FESTIVALS OF PRECEPT, AND TO COMMAND THEM UNDER SIN," AND PROTESTANTS ARE MAKING MOST STRENUOUS EFFORTS FOR ITS UNIVERSAL ENFORCEMENT. IT IS A WELL-KNOWN FACT THAT MOST OF THE PROTESTANT DENOMINATIONS ARE GREATLY MODIFYING THEIR OPPOSITION TO THE CATHOLIC CHURCH, AND UNITED ACTION OF THE TWO BODIES IN FAVOR OF THE SUNDAY IS BY NO MEANS IMPROBABLE. BUT A FEW YEARS AGO THIS VIEW WAS TAUGHT ON THE STRENGTH OF THE PROPHECY ALONE. NEW WE SEE IN PASSING EVENTS STRONG INDICATIONS OF ITS FULFILLMENT. THE SPECIAL OBJECT OF THE "NATIONAL REFORM ASSOCIATION' IS TO PROCURE A RELIGIOUS AMENDMENT TO THE NATIONAL CONSTITUTION THAT THE SUNDAY MAY BE RESCUED FROM DESECRATION AND UNIVERSALLY ENFORCED.  {4SP 503.2}
[4SP 503.3]         10. THIS BEAST NOT ONLY COMPELS THE EARTH AND ITS INHABITANTS TO WORSHIP THE FIRST BEAST, AS ABOVE NOTICED, BUT IT CAUSES THEM THAT DWELL UPON THE EARTH TO MAKE AN IMAGE TO THE FIRST BEAST. THIS CAN BE DONE ONLY BY A UNION OF CHURCH AND STATE, OR BY                                                                              504  SO SUBORDINATING THE CIVIL TO THE ECCLESIASTICAL POWER THAT THE STATE WILL BE COMPELLED TO ENFORCE THE TENETS AND REQUIREMENTS OF THE CHURCH. A RELIGIOUS AMENDMENT TO THE CONSTITUTION OF THE UNITED STATES WOULD SPEEDILY INSURE THIS RESULT.  {4SP 503.3}
[4SP 504.1]         11. THIS EXPOSITION OF THE PROPHECY IS CONFIRMED BY THE MESSAGE FROM THE LORD FOUND IN REVELATION 14:9-12, WHICH IS BASED ALTOGETHER ON THE FACTS OF REVELATION 13:11-17, AND WHICH CONDEMNS IN THE VERY STRONGEST TERMS THE ACTION OF THIS BEAST AND THE WORSHIP WHICH IT ENFORCES; IT ALSO CALLS TO KEEPING THE COMMANDMENTS OF GOD AND THE FAITH OF JESUS, AND ONE OF THESE COMMANDMENTS ENFORCES THE SABBATH OF THE LORD,--THE SEVENTH DAY. THEREFORE THE CONTRAST IN THE FACTS AND IN THE MESSAGE WHICH REFERS TO THE FACTS, IS BETWEEN THE SABBATH OF THE LORD AND AN OPPOSING SABBATH, NAMELY, THE SUNDAY.  {4SP 504.1}
[4SP 504.2]         THIS IS A VERY BRIEF STATEMENT OF THE FACTS WHICH JUSTIFY THE EXPRESSIONS OF THE AUTHOR ON PAGES 396,397.  {4SP 504.2}
[4SP 504.3]         NOTE 9. PAGE 431.--THE WORD 'SEAL' IS USED IN THE SCRIPTURES IN VARIOUS SENSES, EVEN AS IN COMMON LIFE. THE DEFINITION GIVEN BY WEBSTER, THE MOST COMPREHENSIVE, IS AS FOLLOWS: "THAT WHICH CONFIRMS, RATIFIES, OR MAKES STABLE; ASSURANCE; THAT WHICH AUTHENTICATES; THAT WHICH SECURES, MAKES RELIABLE, OR STABLE." THE TERMS "MARK" AND "SIGN," ALSO GIVEN BY HIM, ARE USED IN THE SCRIPTURES AS SYNONYMOUS WITH SEAL, AS IN ROMANS 4:11.  {4SP 504.3}
[4SP 504.4]         IN THE COVENANT WITH NOAH IT IS USED IN THE SENSE OF ASSURANCE, OR EVIDENCE OF STABILITY. THE BOW IN THE CLOUD WAS GIVEN AS A SIGN OR TOKEN THAT GOD WOULD NOT AGAIN DESTROY THE EARTH BY A FLOOD. GENESIS 9:13. IN THE COVENANT WITH ABRAHAM, CIRCUMCISION WAS THE TOKEN OR SIGN. THIS RATIFIED, OR MADE SURE; FOR THEY WHO HAD NOT THIS TOKEN WERE CUT OFF. GENESIS 17:11, 14. THIS SIGN OR TOKEN WAS AN INSTITUTION, A RITE. GESENIUS GIVES "A MEMORIAL" AS ONE DEFINITION OF THE WORD FOUND IN THE ORIGINAL OF THESE TEXTS. BUT A MEMORIAL, IN THE SENSE OF A REMINDER, OR A REMEMBRANCER, IS A TOKEN OR SIGN.  {4SP 504.4}
[4SP 504.5]         IN EXODUS 31:17 AND EZEKIEL 20:12, 20, THE SABBATH OF THE LORD IS CALLED A SIGN. IT IS A MEMORIAL OF THE CREATOR'S WORK, AND SO A SIGN OF HIS POWER AND GODHEAD. ROMANS 1:20. THIS IS ALSO AN INSTITUTION AS WAS CIRCUMCISION; BUT THERE WAS THIS DISTINCTION: CIRCUMCISION WAS A SIGN IN THE FLESH, WHILE THE SABBATH WAS A SIGN IN THE MIND. "HALLOW MY SABBATHS; AND THEY SHALL BE A SIGN                                                                              505  BETWEEN ME AND YOU, THAT YE MAY KNOW THAT I AM THE LORD YOUR GOD" EZEKIEL 20:20.  {4SP 504.5}
[4SP 505.1]         IN EZEKIEL 9:4 THE WORD USED IN THE ORIGINAL IS TRANSLATED MARK. GESENIUS SAYS, "A MARK, SIGN." THE SEPTUAGINT GIVES THE SAME WORD IN THIS TEXT THAT IS GIVEN IN THE GREEK OF ROMANS 4:11, RENDERED "SIGN." THUS THE WORDS TOKEN, SIGN, MARK, AND SEAL ARE APPLIED TO THE SAME THINGS, OR USED AS OF LIKE SIGNIFICATION, IN THE SCRIPTURES.  {4SP 505.1}
[4SP 505.2]         IN EZEKIEL 9:4 AND REVELATION 7:2,3, THE MARK OR SIGN IS SAID TO  BE PLACED IN THE FOREHEADS OF THE SERVANTS OF GOD. BOTH THESE SCRIPTURES REFER TO A TIME WHEN UTTER DESTRUCTION IS COMING ON THE UNGODLY. THE SEAL IS PLACED UPON GOD'S PEOPLE AS A SAFEGUARD TO PRESERVE THEM FROM THE EVIL IMPENDING. BUT "THE FOREHEAD" IS EVIDENTLY USED AS A FIGURE, TO DENOTE THE INTELLECT OR MIND, AS "THE HEART" IS USED TO DENOTE THE DISPOSITION OR AFFECTIONS. TO MARK OR SEAL IN THE FOREHEAD IS THE SAME AS TO "WRITE IN THE MIND." HEBREWS 10:16.  {4SP 505.2}
[4SP 505.3]         THE SABBATH IS THE SIGN OF GOD; IT IS THE SEAL OF HIS LAW. ISAIAH 8:16. IT IS THE TOKEN OF HIS AUTHORITY AND POWER. IT IS A SIGN WHEREBY WE MAY KNOW THAT HE IS GOD, AND THEREFORE IT IS APPROPRIATELY SAID TO BE PLACED IN THE FOREHEAD. THE WORSHIPERS OF THE BEAST (REVELATION 13) ARE SAID TO RECEIVE HIS MARK IN THEIR FOREHEADS OR IN THEIR HANDS. AS THE FOREHEAD REPRESENTS THE INTELLECT, THE HAND REPRESENTS POWER, AS PSALM 89:48, "SHALL HE DELIVER HIS SOUL FROM THE HAND OF THE GRAVE?" COMPULSORY WORSHIP IS NOT ACCEPTABLE TO GOD; HIS SERVANTS ARE SEALED ONLY IN THEIR FOREHEADS. BUT IT IS ACCEPTABLE TO WICKED POWERS; IT HAS ALWAYS BEEN CRAVED BY THE ROMISH HIERARCHY. SEE NOTE 8 FOR PROOF ON THE NATURE OF THIS MARK. THE SIGN OR SEAL OF GOD IS HIS SABBATH, AND THE SEAL OR MARK OF THE BEAST IS IN DIRECT OPPOSITION TO IT; IT IS A COUNTERFEIT SABBATH ON THE "DAY OF THE SUN." IN THE MESSAGE OF THE THIRD ANGEL (REVELATION 14:9-12) THEY WHO DO NOT RECEIVE THE MARK OF THE BEAST KEEP THE COMMANDMENTS OF GOD, AND THE SABBATH IS IN THE FOURTH PRECEPT; THEY KEEP THE SABBATH OF THE LORD; THEY HAVE HIS SIGN OR SEAL. THE IMPORTANCE OF THIS SIGN IS SHOWN IN THIS, THAT THE FOURTH COMMANDMENT IS THE ONLY ONE IN THE LAW WHICH DISTINGUISHES THE CREATOR FROM FALSE GODS. COMPARE JEREMIAH 10:10-12; ACTS 17:23, 24; REVELATION 14:6, 7; ETC. AND IT IS THAT PART OF HIS LAW FOR KEEPING WHICH HIS PEOPLE WILL SUFFER PERSECUTION. BUT WHEN THE WRATH OF GOD COMES UPON THE PERSECUTORS WHO ARE                                                                              506  FOUND ENFORCING THE SIGN OR MARK OF THE BEAST, THEN THEY WILL REALIZE THE IMPORTANCE OF THE SABBATH,--THE SEAL OF THE LIVING GOD. THEY WHO TURN AWAY FROM THAT WHICH THE LORD SPOKE WHEN HIS VOICE SHOOK THE EARTH, WILL CONFESS THEIR FATAL ERROR WHEN HIS VOICE SHALL SHAKE THE HEAVENS AND THE EARTH. HEBREWS 12:25, 26: JOEL 3:9-16, AND OTHERS. SEE ALSO PAGE 457 OF THIS BOOK.  {4SP 505.3}
[HS 118.1]        HS - Historical Sketches of the Foreign Missions of the Seventh-day Adventists (1886)      Practical Addresses       Delivered by Mrs. E. G. White to the Swiss Conference and the European Missionary Council       Held at Basle in September, 1885.   {HS 118.1}
[HS 119.1]        Love and Forbearance among Brethren       Dear Brethren and Sisters: I am indeed thankful for this privilege of meeting with those who are laboring to spread the light of truth in the various countries of Europe. It is a grand, a noble work, and one which should call forth every energy of the being. As laborers for God, we need a more sacred nearness to him, and a closer fellowship with one another, that our prayers and efforts may not be hindered. We must not expect in our own strength to meet and press through the moral darkness that is in the world but we must perseveringly labor for that strength which is found alone in Jesus. He loves us, and those who labor in his spirit will realize his assistance in all their efforts. It is impossible, even with the strong arguments of truth, to reach the hearts of men, unless there is, united with these arguments, a divine power.  {HS 119.1}
[HS 119.2]         A machine may be perfect in all its parts, and yet there be much friction and wear in its movements; but apply oil, and it performs its work quietly and well. So with us. It is necessary to have the oil of grace in our hearts, in order to prevent the friction that may arise between us and those for whom we labor. Then, having not only the arguments of truth but the oil of grace, we can bear the message with power. Prejudice will be broken down, and a great work will be accomplished. “Without me.” says Christ, “ye can do nothing.” The branch cannot bear fruit except it abide in the vine; neither can we except we abide in Christ.  {HS 119.2}
[HS 119.3]         If the love of Jesus is cherished in the heart, it will be seen in the labors; the will and the manners will be brought under the moulding influence of the Holy Spirit. In the prayer of Christ just before his crucifixion, he said, “And for their sakes I sanctify myself, that they also might be sanctified through the truth.” The teacher of the people must be an example to the flock of God in all meekness, patience, forbearance, and love. He is, in a special sense, a living epistle, “known and read of all men."How important, then, that the sanctifying power of the truth be seen in his character.  {HS 119.3}
[HS 119.4]         The minister of God must first drink of the living fountain himself if he would firmly and intelligently lead others to that fountain. If he would present those   120  for whom he labors, perfect in Christ, he must himself be perfect. Divine power alone will reach and melt the sinner's heart, and bring him, a penitent, to Christ. Neither Luther, Melancthon, Wesley, Whitefield, nor any other great reformer and teacher, could of himself have gained such access to hearts as to accomplish the work that these men accomplished. But God spoke through them. Men felt the influence of a superior power, and involuntarily yielded to it.  {HS 119.4}
[HS 120.1]         God calls upon those who are lifting up the standard of truth before others to themselves exemplify its precepts in their daily life. Such a course would charm into believing many who have intrenched themselves behind the breast-works of infidelity. The influence of a true Christian character is like a cheering ray of sunlight that pierces to the remotest corner the darkness into which it is allowed to enter. The light emanating from the example of the Christian minister should not be fitful and uncertain, like the flash of a meteor, but it should have the calm, steady radiance of the heavenly stars.  {HS 120.1}
[HS 120.2]         The true minister of Christ should be encircled by an atmosphere of spiritual light, because he is connected with the world of light, and walks with Christ, who is the light of the world. Arguments may be resisted, persuasion and entreaty may be scorned, the most eloquent appeals, supported by the rigor of logic, may be disregarded; but a living character of righteousness, a daily piety in the walks of life, an anxiety for the sinner wherever found, the spirit of truth burning in the heart, beaming from the countenance, and breathing from the lips in every word, constitute a sermon which is hard to resist or to set aside, and which makes the strongholds of Satan tremble. Ministers who walk with God are clad with the panoply of heaven, and victory will attend their efforts.  {HS 120.2}
[HS 120.3]         Those who are engaged in the great and solemn work of warning the world, should not only have an individual experience in the things of God, but they should cultivate love for one another, and should labor to be of one mind, of one judgment, to see eye to eye. The absence of this love greatly pleases our wily foe. He is the author of envy, jealousy, hatred, and dissension; and he rejoices to see these vile weeds choke out love, that tender plant of heavenly growth.  {HS 120.3}
[HS 120.4]         It does not please God to have his servants censure, criticise, and condemn one another. He has given them a special work, that of standing in defense of truth. They are his workmen; all should respect them, and they should respect one another. In the army, officers are required to respect their fellow-officers, and the privates soon learn the lesson. When the leaders of the people in the Christian warfare are kind and forbearing, and manifest a special love and regard for their co-laborers, they teach others to do the same.  {HS 120.4}
[HS 120.5]         The reputation of a fellow-laborer is to be sacredly guarded. If one sees faults in another, he is not to magnify them before others, and make them grievous sins. They may be errors of judgment, that God will give divine grace to overcome. If he had seen that angels, who are perfect, would have done the work for the fallen race better than men, he would have committed it to them. But instead of this he sent the needed assistance by poor, weak, erring mortals, who, having like infirmities as their fellow-men, are best prepared to help them.  {HS 120.5}
[HS 121.1]      121       There was Peter, who denied his Lord. After he had fallen and been converted, Jesus said to him, “Feed my lambs.” Before Peter's feet slipped, he had not the spirit of meekness required to feed the lambs; but after he became sensible of his own weakness, he knew just how to teach the erring and fallen; he could come close to their side in tender sympathy, and could help them.  {HS 121.1}
[HS 121.2]         In beginning missionary work in new fields, a great mistake is often made in not calling into exercise all the talents that might be employed in the work. Sometimes those who have excellent ability make great mistakes when they begin to work; but are they to be dropped because of this? No, indeed. Let them be patiently, perseveringly educated and trained, and in nine cases out of ten they will become useful workers.  {HS 121.2}
[HS 121.3]         My brethren in the ministry, I entreat of you to be just as kind and forbearing toward those who are new in the faith, as you wanted others to be toward you when you first came to the knowledge of the truth. In meekness and love teach them to bear responsibilities, and to labor for others. Jesus loves them just as much as he does you, and is just as willing to help them if they will learn to trust in him. If you see imperfections in them, do not discourage them and drive them from the truth by manifesting an overbearing, critical spirit. This is not the spirit of Christ. What does God say? “Come now, and let us reason together.” He does not say, You are defective, and I will have nothing to do with you. “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land.”        Wednesday morning, Sept. 16.  {HS 121.3}
[HS 121.4]      Manner of Presenting the Truth       Those who labor in word and doctrine have a great work before them to tear from the minds of those for whom they labor the fatal deceptions of Satan, and to impress them with the importance of aiming to reach God's great standard of righteousness. They should pray earnestly for divine enlightenment, and for wisdom to present the truth as it is in Jesus. Sympathy, tenderness, and love, woven into their discourses and manifested in their lives, would disarm opposition, weaken prejudice, and open the way to many hearts.  {HS 121.4}
[HS 121.5]         It is to be regretted that many do not realize that the manner in which Bible truth is presented has much to do with the impressions made upon minds, and with the Christian character afterward developed by those who receive the truth. Instead of imitating Christ in his manner of labor, many are severe, critical, and dictatorial. They repulse instead of winning souls. Such will never know how many weak ones their harsh words have wounded and discouraged.  {HS 121.5}
[HS 121.6]         Christ came to break the yoke from off the necks of the oppressed, to strengthen the weak, to comfort those who mourn, to set at liberty those who are bound, and to bind up the broken-hearted. The servants of Christ are to take the work where he left it when he ascended, and carry it forward in his name. But it is Satan's constant aim to so shape circumstances that the workers will become disconnected from God, and labor in their own spirit and in their own strength.  {HS 121.6}
[HS 121.7]         Our ministers need more of the wisdom that Paul had. When he went to labor for the Jews, he did not first make prominent the birth, betrayal, crucifixion, and resurrection of Christ,   122  notwithstanding these were the special truths for that time. He first brought them down step by step over the promises that had been made of a Saviour, and over the prophecies that pointed him out. After dwelling upon these until the specifications were distinct in the minds of all, and they knew that they were to have a Saviour, he then presented the fact that this Saviour had already come. Christ Jesus fulfilled every specification. This was the “guile” with which Paul caught souls. He presented the truth in such a manner that their former prejudice did not arise to blind their eyes and pervert their judgment.  {HS 121.7}
[HS 122.1]         Brethren, you who go forth to labor for those who are bound in chains of prejudice and ignorance, need to exercise the same divine wisdom that Paul manifested. When you are laboring in a place where souls are just beginning to get the scales from their eyes, and to see men as trees walking, be very careful not to present the truth in such a way as to arouse prejudice, and to close the door of the heart to the truth. Agree with the people on every point where you can consistently do so. Let them see that you love their souls, and want to be in harmony with them so far as possible. If the love of Christ is revealed in all your efforts, you will be able to sow the seed of truth in some hearts; God will water the seed sown, and the truth will spring up and bear fruit to his glory.  {HS 122.1}
[HS 122.2]         Oh that I could impress upon all the necessity of laboring in the spirit of Jesus; for I have been shown that souls here in Europe have been turned away from the truth because of a lack of tact and skill in presenting it. In kindness and love seek to instruct those who oppose you. Preach the truth with the meekness of simplicity, remembering that it is not your words but the word of God which is to cut its way to the heart. There is danger, even in laboring among our churches, of leaving the great principles of truth and dwelling too much upon small, unimportant matters that create a fault-finding spirit among brethren. There are always those in the church and out who have not the love of Jesus in their souls, and who have, in the place of true religion, a criticising, exacting spirit, a desire to find something to condemn in their brethren and sisters. Such ones grasp eagerly at this kind of labor; but they do more harm than good, and should not be encouraged.  {HS 122.2}
[HS 122.3]         The third angel's message is infallible. Upon the grand, ennobling truths connected with that message you can dwell with perfect safety. Labor intelligently to encourage union of faith and union of judgment, that all may be united in the bonds of Christian fellowship and love; but do not belittle the work of God with ideas and notions of your own. Let not your ears listen to gossip from any one. If all would refuse to hear evil of their neighbor, the tale-bearer would soon seek other employment.  {HS 122.3}
[HS 122.4]         Do not encourage a class who center their religion in dress. Let each one study the plain teachings of the Scriptures as to simplicity and plainness of dress and by faithful obedience to those teachings strive to set a worthy example to the world and to those new in the faith. God does not want any one person to be conscience for another. Talk of the love and humility of Jesus; but do not encourage the brethren and sisters to engage in picking flaws in the dress or appearance of one another. Some take delight in this work; and when   123  their minds are turned in this direction, they begin to feel that they must become church tinkers. They climb upon the judgment seat, and as soon as they see one of their brethren or sisters, they look to find something to criticise. This is one of the most effectual means of becoming narrow-minded, and of dwarfing spiritual growth. God would have them step down from the judgment seat, for he has never placed them there. I speak thus plainly because I know your danger in this country. Already souls have become discouraged and given up the truth because of this spirit manifested toward them.  {HS 122.4}
[HS 123.1]         When the subject of dress is dwelt upon explicitly, there are some who feel all the burden over it that they ought to feel for a soul balancing between life and death. I once attended a meeting where this spirit existed. There was the most solemn interest that I ever saw. Seventy-five were baptized before the meeting closed. After speaking to the crowd in public, I labored for the youth privately, talking and praying with them as they came to my tent. Many were greatly blessed; but there was a company on the ground who had no burden. I could hear their idle conversation, their trifling laugh, while agonizing prayer was being offered for the unconverted. In the height of the interest, one of this number came to me and said that some were in trial because Sister White wore gold. Some time before, I had received a present of a little open-faced, gold watch. It was very ancient in appearance, and certainly never would have been worn for its beauty. I carried it because it was a good timekeeper. But in order to avoid all occasion for any to stumble, I sold the watch, and I would recommend that others follow a similar course. This is in harmony with the teaching of the apostle Paul, who says: “Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”  {HS 123.1}
[HS 123.2]         All the religion many have is to pick flaws. I once knew a lady whose religion was of just this character, and in her family she was so overbearing that they could hardly live with her. A tent-meeting was held near the place where she lived, but instead of taking hold to help those who were laboring very hard in the meetings, or to receive help herself, this woman stood back to criticise. On returning to the house one day, I found her searching my trunk to see if there was not some article of clothing in it that she could condemn. We shall ever have just such people to deal with in this world. But if we do not enter too much into particulars, they will have no excuse for indulging their natural disposition. It is a marvel to me what patience the Lord has with such crooked material. But he has ordained that by the clear presentation of truth all can be brought into love and harmony.  {HS 123.2}
[HS 123.3]         There are few of my brethren and sisters who maintain plainness of dress as I do. My writings are pointed on this subject; but I do not carry it in the front. It is not to be made of greater importance than the solemn, testing truths for this time. There is in the very composition of some a criticising spirit, and this they cultivate as a precious acquisition.  {HS 123.3}
[HS 123.4]         We must present the principles of truth, and let them work upon the hearts of the people. We may pick the leaves from a tree as often as we please, but this will not cause the tree to die; the next season the leaves will come out again as thick as before. But strike   124  the ax at the root of the tree, and not only will the leaves fall off of themselves, but the tree will die. Those who accept the truth, in the love of it, will die to the world, and will become meek and lowly in heart like their divine Lord. Just as soon as the heart is right, the dress, the conversation, the life, will be in harmony with the word of God.  {HS 123.4}
[HS 124.1]         We all need to humble ourselves under the mighty hand of God. May he help us to plant our feet firmly upon the platform of eternal truth. Give God a chance to impress hearts, brethren, and you will find that a wholesome impression will be left upon the minds both of church members and of outsiders. May God help you to exercise reason in the work of saving souls. Let the people hear through you the voice of God, not the voice of man. Let God's mould be placed upon the work, and not the mould of man. Take to yourselves the exhortation of the apostle Paul to Timothy, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.”        Thursday morning, Sept. 17.   {HS 124.1}
[HS 124.2]      Unity Among Laborers       “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. But if ye have bitter envying and strife in your hearts, 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 that is 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.” James 3:18.  {HS 124.2}
[HS 124.3]         The principle here laid down is the natural outgrowth of the Christian religion. Especially will those who are engaged in proclaiming the last solemn message to a dying world seek to fulfill this scripture. Although possessing different temperaments and dispositions, they will see eye to eye in all matters of religious belief. They will speak the same things; they will have the same judgment; they will be one in Christ Jesus.  {HS 124.3}
[HS 124.4]         We are here today to compare ideas and to form plans so that all may labor in harmony. No one should feel that his judgment is faultless, that his ideas are above criticism, and that he can pursue a course of his own, regardless of the opinions of others with whom he is united in labor. When we think we know all that is worth knowing, we are in a position where God cannot use us. The third angel's message is not a narrow message. It is world-wide; and we should be united, so far as possible, in the manner of presenting it to the world.  {HS 124.4}
[HS 124.5]         Man is fallible; but the message is infallible. With it all should be in harmony; it is the center of interest, in which all hearts should be united. We may get up points that are of no consequence, and seek to maintain them; but we shall gain no strength by so doing. The message is to prepare a people to stand in the last great day, and to be united in heaven above. None should feel that it is of no special importance whether they are in union with their brethren or not; for those who do not learn to live in harmony here will never be united in heaven.  {HS 124.5}
[HS 124.6]         “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   125  Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” God is seeking through his prophets and apostles to make us perfect; but if we would become perfect men and women in Christ, we must “come in the unity of the faith.”  {HS 124.6}
[HS 125.1]         Some have a natural independence which leads them to think more highly of their own judgment than of that of their brethren. In so doing they place themselves where they fail to obtain much knowledge that God would have them gain. The history of God's work in the past shows that some have an understanding of one thing, others of another. It is his plan that there should be a counseling together. In the multitude of counselors there is safety. There should be harmony in sentiment and action among the workers. Doctrines and plans should be compared with the law and the testimony. We should never feel too independent to learn of one another. While it is not according to God's plan that one man's mind shall control all other minds, he is not pleased to have individuals strike out on a new track, and present new theories independent of the body.  {HS 125.1}
[HS 125.2]         As ministers, as the church of Christ, labor to be in harmony among yourselves, to be one in heart, one in sympathy. If you cannot all see alike on every subject, do not allow hard feelings to arise. When the cause was young, if there was one who did not view some point of truth as the body viewed it, a day of fasting and prayer was observed. We did not then try to see how far apart we could get; but we prayed, and searched the Scriptures until the light of truth illuminated the darkened mind, and all could see eye to eye.  {HS 125.2}
[HS 125.3]         The truth is a unit, so powerful that our enemies cannot controvert it. Therefore they try to excite jealousies, to create variance, among brethren, that they may be led to separate their affections from God and from one another, In unity there is strength. In Luther's time it was considered a great misfortune when differences arose among the believers, because it strengthened the opposition of their enemies. There was a time when the Reformation was carrying everything before it, and if the leaders had been united, it would have been, through God, a still more powerful agent for the pulling down of the strongholds of Satan; but variance arose among them, and the enemies of truth greatly rejoiced.  {HS 125.3}
[HS 125.4]         Even so Satan will come in among us, and sow discord if he can. How shall we resist him? By each cultivating love and forbearance in his own heart toward his brethren. If you see that one of your brethren is in fault, do not turn from him: and speak against him; but see how much good you can do him by treating him tenderly. Instead of allowing selfish feelings to arise, and seeking to preserve personal dignity, let self drop out of sight. Jesus with his long human arm encircles the fallen race and seeks to connect them with the throne of the Infinite. This is the work that you should be engaged in. Do not disappoint Jesus by your dissensions.  {HS 125.4}
[HS 125.5]         Even though you think you are right, you are not to urge your individual ideas to the front, so that they will cause discord. Do not take the position that you cannot err. All are liable to make mistakes; all need to anoint their eyes with the eye-salve spoken of by the True Witness, that they may see themselves as they are in God's sight.  {HS 125.5}
[HS 125.6]         Here are two brethren laboring together. Will these brethren, if the spirit of Christ reigns in their hearts, be found   126  warring against each other? Will they cherish envy, evil surmisings, and hard feelings against each other? Impossible. Neither one will possess exalted views of himself while he undervalues his brother. Each will esteem the other better than himself. “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” The love here spoken of is not that sentimentalism, that low order of love, that attracts the affections from Christ and places them upon one another. The love here described is pure; it arises from having the affections centered upon Jesus, making him first, and last, and best in everything.  {HS 125.6}
[HS 126.1]         Brethren, it is your privilege to carry with you the credentials that you are Christ's,—love, joy, and peace. Will you seek earnestly to have this heavenly plant of love become rooted in your hearts, and then will you tenderly cherish it lest it wither and die? Let Christ appear. Do not cherish a spirit of independence which will lead you to feel that if your brethren do not agree with you they must be wrong. The opinions of your brethren are just as precious to them as yours are to you. Christ in you will unite you to Christ in them, and there will be a sweet spirit of union.  {HS 126.1}
[HS 126.2]         Jesus is ready to do great things for us when we lay ourselves upon the altar, a living, consuming sacrifice. “I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.” How? Through the spirit of Christ. It is through the infinite sacrifice of Christ that this high estimate has been placed upon man. When we have his spirit in our hearts, we shall be of one mind in him. We shall not then seek to cover up the defects in our characters; but we shall strive earnestly to overcome them. Our eyes will be fixed upon Jesus, and we shall learn from him to dwell in love and harmony with one another here, and shall finally be permitted to dwell with Christ and angels and all the redeemed throughout the ceaseless ages of eternity.        Friday morning, Sept. 18.  {HS 126.2}
[HS 126.3]    Courage and Perseverance in the Ministry       When Jesus sent his disciples forth to labor, he sent them two and two, that they might be a help and strength to each other, and stand more courageously in defense of truth. They did not feel as some do now, that they would rather work alone than have any one with them who did not labor just as they labored. Our Saviour understood what ones to associate together. He did not connect with the mild, beloved John one of the same temperament; but he connected with him the ardent, impulsive Peter. These two men were not alike either in their disposition or in their manner of labor. Peter was prompt and zealous in action, bold and uncompromising, and would often wound; John was ever calm, and considerate of others’ feelings, and would come after to bind up and encourage. Thus the defects in one were partially covered by the virtues in the other.  {HS 126.3}
[HS 126.4]         God never designed that, as a rule, his servants should go out singly to labor. To illustrate: Here are two brothers. They are not of the same temperament; their minds do not run in the same channel. One is in danger of doing too much; the other fails to carry the burdens that he should. If associated together, these might have a moulding influence upon each other, so   127  that the extremes in their characters would not stand out so prominent in their labors. It might not be necessary for them to be together in every meeting; but they could labor in places ten, fifteen, or even thirty miles apart,—near enough together, however, so that if one came to a crisis in his labors, he could call on the other for assistance. They should also come together as often as possible for prayer and consultation. Although different in temperament, they are one in faith, one in purpose, and can claim the promise of Christ to his disciples, “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.”  {HS 126.4}
[HS 127.1]         When one labors alone continually, he is apt to think that his way is above criticism, and he feels no particular desire to have any one labor with him. But it is Christ's plan that some one should stand right by his side, so that the work shall not be moulded entirely by one man's mind, and so that his defects of character shall not be regarded as virtues by himself or by those who hear him.  {HS 127.1}
[HS 127.2]         Unless a speaker has one by his side with whom he can share the labor, he will many times be placed in circumstances where he will be obliged to do violence to the laws of life and health. Then, again, important things sometimes transpire to call him away right in the crisis of an interest. If two are connected in labor, the work at such times need not be left alone.  {HS 127.2}
[HS 127.3]         It is Satan's regular employment to hinder the work of God, and to work for the destruction of the race. Frequently when the interest in a certain locality is at its height, he makes it appear to the mind of the worker that some trifling matter at home is of great importance, and demands his immediate presence. The eye of the worker not being single to the glory of God, he leaves the work unfinished, and rushes home. He may be kept away for days and even weeks, and his former work becomes raveled and tangled. Stitch after stitch is dropped, never to be taken up again. This pleases the enemy. And when he sees that he is successful in making temporal matters supreme in the mind of this person, he gives him his hands full of trouble. He at once begins to manufacture home difficulties, so as to entangle his mind, and, if possible, to keep him away from the work altogether.  {HS 127.3}
[HS 127.4]         God designs that the interest of the workers shall be absorbed in his will. He says. “I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.” A soul is of more value than all the world; and to let things of a temporal nature come in between us and the work of saving souls is displeasing to the God of heaven. As a people, we have as yet scarcely begun to realize the importance of the work intrusted to us. Oh that the servants of God might have a new touch from his divine power! Oh that they had more faith to prevail with God in prayer, and more, far more, earnestness and perseverance in their labors!  {HS 127.4}
[HS 127.5]         When souls are deciding for or against the truth, do not, I beseech you, allow yourselves to be drawn away from your field of labor. Do not abandon it to the enemy, I might say, even if one lay dead in your house. Christ said, “Follow me; and let the dead bury their dead.” If you could only see the importance of the work as it has been presented to me, the paralysis that is upon many would be shaken off, and   128  there would be a rising from the dead and a coming to life through Jesus Christ.  {HS 127.5}
[HS 128.1]         Christ meant something when he said, “And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred-fold, and shall inherit everlasting life.” He intended to impress upon us the fact that we must make eternal things of first importance, and so relate ourselves to the cause and work of God that we shall not be hindered by things of a temporal nature. Everything of this character must come in secondary. The armor of God, once put on, is not to be laid off for slight excuses.  {HS 128.1}
[HS 128.2]         What we need now is untiring energy and perseverance, so that we will not be broken off from the work by difficulties and home perplexities. If we do allow our interest to be thus separated, the enemy will understand it, and he will make trouble right in our families to draw us away from the work. But if we firmly take our stand as God's workmen, saying, “The Lord has given us a message, and we cannot be faithful watchmen unless we stand at our post of duty; we will carry the work through at all hazards,” then we shall find that angels of God will minister to our households at home, and will say to the enemy, “Stand back.” It is a great and solemn work in which we are engaged, and God will help us to carry it forward, if we learn to rely wholly upon him.  {HS 128.2}
[HS 128.3]         Oh, my brethren, put on the whole armor of God, and move with wisdom and intelligence. Do not work weeks and months to bring around a condition of things that will bind you hand and foot so that you cannot engage in the warfare as bold soldiers of Jesus Christ, and then mourn and complain because your circumstances are such that you cannot give yourselves wholly to the work. It is not God who lays upon you this burden. He has given you reason, and he wants you to use it. He would not have you arrange things at home so that when you go out to labor your minds will be continually upon your families. Before you make any move with reference to your families, he would have you consider carefully whether you are piling up burdens that will hinder you from engaging in his work. I have felt sad as I have heard different individuals tell how difficult it was for them to give themselves to the work of God. They do not like to consider the steps that they have taken to place themselves in this position. If God should work a miracle to bring them out of this position, they would go right to work to bring about another similar state of things. Such do not feel the necessity of counseling with God; they prefer to follow their own inclination and judgment.  {HS 128.3}
[HS 128.4]         Some have made it a point never to let temporal matters come between them and the work of God, and they have lost much in consequence of this. But what of that? What are temporal things when compared with the eternal? We have enlisted in the army of the Lord, and now let none of us create such a condition of things that we shall have to desert it.  {HS 128.4}
[HS 128.5]         I appeal to you, my brethren in the ministry. Connect yourselves more closely with the work of God. Many souls that might be saved, will be lost, unless you strive more earnestly to make your work as perfect as possible. There is a great work to be done in Europe. It may seem to move slowly and hard at first; but God will work mightily through you if you will only make an entire   129  surrender to him. Much of the time you will have to walk by faith, not by feeling.  {HS 128.5}
[HS 129.1]         I do not know but all present have infirmities of some kind upon them. If so, do not gratify the enemy by standing in the desk and telling of those infirmities; but talk of the mighty power of Christ to bless all who come unto him. Jesus lives. Move out by faith, and claim the promises of God. Do you not remember the woman that came behind Jesus and touched the hem of his garment and was made whole? Hers is the kind of faith that you need. Many have the casual touch, but there are few who are closely connected with Christ by living faith.  {HS 129.1}
[HS 129.2]         Wherever you are, however trying your circumstances, do not talk discouragement. The Bible is full of rich promises. Can you not believe them? When we go out to labor for souls, God does not want us to go a warfare at our own charges. What does this mean? It means that we need not go in our own strength, for God has pledged his word that he will go with us.  {HS 129.2}
[HS 129.3]         As workers, let us seek the Lord together. Of our own selves we can do nothing; but through Christ we can do all things. God intends that we shall be a help and blessing to one another, and that we shall be strong in the Lord and in the power of his might. In the hour of our deepest trial, Jesus will be our “bright and morning star.” There is in life much sorrow of our own creating. Satan works up distrust and discouragement. But God lives and reigns; and he will give us all the help we need. It is our privilege at all times to draw strength and encouragement from his blessed promise, “My grace is sufficient for you.”        Monday morning, Sept. 21.  {HS 129.3}
[HS 129.4]      The Christian's Strength       “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Romans 10:10.  {HS 129.4}
[HS 129.5]         According to this, there is something to believe, also something to confess. The heart must first accept the truth as it is in Jesus. This is the foundation of true religion. Conviction of sin then begins to be felt; the sin-sick soul, feeling his need of a physician, comes to Jesus of Nazareth for pardon. Taking up the warfare against the enemy, he looks to Jesus for strength to resist temptation. He watches unto prayer, and searches the Scriptures. The truths of the Bible are seen in a new and intensely interesting light, and the Spirit of God opens to him their solemn importance. He studies the life of Christ, and the more clearly he discerns the spotless purity of the Saviour's character, the less confidence he has in his own goodness; the more steadily and closely he views Jesus, the less he discovers of perfection in himself. His self-righteousness disappears, and he falls, all helpless and broken, upon the Rock, Christ Jesus. He will be sorely pressed by the tempter, and at times may have feelings of discouragement, and be tempted to think that God will not accept him; but, taking God at his word, and pleading his sure promises, he presses through the darkness into the clear sunlight of Christ's love.  {HS 129.5}
[HS 129.6]         “And with the mouth confession is made unto salvation.” If the heart is indeed the treasure-house of grace and the love of Christ, these will be expressed in the words and deportment. There will be a constant attraction to Christ. All will be tested; hence the need of divine grace, and of sound religious faith and principles. The lips   130  should be sanctified, that the words spoken may be few and well chosen.  {HS 129.6}
[HS 130.1]         Oftentimes professed Christians bring upon themselves great spiritual weakness by dwelling upon their trials and grievances. Not only does the matter become magnified by every repetition, but they as surely separate from Jesus as they allow themselves to transgress in this particular. Satan seeks to draw their attention to themselves, and to fasten upon them the idea that they are not appreciated. They begin to pity and sympathize with themselves, and to lose faith and confidence in Jesus; and as the result they walk apart from him who asks them to cast their burdens upon him.  {HS 130.1}
[HS 130.2]         To such we would say, Recount what God has done for you. Tell Satan that you do not trust in your own righteousness, but in the righteousness of Christ. Keep the mind filled with the precious promises found in the Bible, and when Satan comes in like a flood to overwhelm you, meet him with the weapon which the word of God has provided, “It is written.” This will break his power and give you the victory.  {HS 130.2}
[HS 130.3]         Do not make it appear to any one that the road to heaven is an unpleasant path. Show by your words and actions that although this road is too straight and narrow to be entered with the burden of the world and of pride and self-importance, it is a precious way, cast up for the ransomed of the Lord to walk in. Although marked with trials and discouragements, it may be made, through faith and determined effort to defeat the enemy, a victorious, triumphant way.  {HS 130.3}
[HS 130.4]         We are pilgrims and strangers in this world; but we are traveling to a heavenly country. We shall meet with disappointments; but it is our privilege to turn every apparent defeat into a victory. Satan will contend for our souls every step of the way; but if we look over to Jesus, our present help in every time of need, he will lift up for us a standard against the enemy. Instead of complaining at every difficulty, we are to fight the good fight of faith, enduring hardness as good soldiers of the cross of Christ. The wounds and scars of our warfare will be to us, as to Paul, the trophies of victory.  {HS 130.4}
[HS 130.5]         I feel so thankful this morning that we can commit the keeping of our souls to God as unto a faithful Creator. Sometimes the enemy presses me the hardest with his temptations and darkness when I am about to speak to the people. I have such a sense of weakness that it seems like an impossibility to stand before the congregation. But if I should give up to my feelings, and say that I could not speak, the enemy would gain the victory. I dare not do this. I move right forward, take my place in the desk, and say, “Jesus, I hang my helpless soul on thee; thou wilt not suffer me to be brought to confusion,” and the Lord gives me the victory.  {HS 130.5}
[HS 130.6]         This was the case last Sabbath, and it has been my experience over and over again. Why is this? God honors my faith. I plead his promises, and he helps me. I have felt sometimes that I should fall in death while speaking, and perhaps this is the way I shall go. However this may be, I want to die at my post. I am not going to talk doubt and unbelief; neither will I dwell upon my infirmities. I will talk of Jesus and his power to save. It is “not by might, nor by power, but by my Spirit, saith the Lord of hosts.”  {HS 130.6}
[HS 130.7]         Oh that I could impress upon all the importance of exercising faith moment by moment, and hour by hour! We   131  are to live the life of faith; for “without faith it is impossible to please God.” Our spiritual strength depends upon our faith, When I know this, how can I keep silent upon this subject? The world's Redeemer says, “According to your faith be it unto you.” When you settle down in gloom and despondency, you sin against God; because it shows that you have not faith in Jesus. It shows to those around you that you do not take God at his word. When he has done so much to evince his love for you, how great this sin must appear in his sight! “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?”  {HS 130.7}
[HS 131.1]         We do not know what faith really is until we try to exercise it. We all need more of that firm, persevering faith that Jacob manifested while wrestling with the angel on that eventful night. Few realize how severely his faith was tested at that time. He had separated himself from all earthly friends, that he might be alone with God. All who made life dear to him were exposed to danger and death. The bitterest drop in his cup of anguish was the thought that his own sin had brought this great peril upon his wives and children, who were innocent of the sin of which he was guilty. He had decided to spend the night in humiliation and prayer. God could soften the heart of his brother. God was his only refuge and strength. In a desolate place, infested by robbers and murderers, he bowed in deep distress upon the earth. His soul was rent with anguish, and with earnest cries mingled with tears he made his prayer before God. A strong hand is suddenly laid upon his shoulder. He immediately grapples his assailant, for he feels that this attack is a design upon his life; that he is in the hands of a robber or murderer.  {HS 131.1}
[HS 131.2]         The contest is severe; neither utters a word; but Jacob puts forth all his strength, and does not relax his efforts for a moment. Thus the struggle continues, until nearly the break of day, when the stranger places his finger upon Jacob's thigh and he is crippled instantly. The patriarch now discerns the character of his great antagonist. He knows that he has been in bodily conflict with a heavenly messenger, and that this is why his almost superhuman efforts did not gain for him the victory. He is now disabled, and suffering the keenest pain; but he will not loosen his hold. He falls, a conquered foe, all penitent and broken, upon the neck of the angel.  {HS 131.2}
[HS 131.3]         The divine messenger tries to release himself from the grasp of Jacob. He pleads with him, “Let me go, for the day breaketh.” But Jacob has been pleading the promises of God; he has been urging his pledged word, which is as unfailing as his throne; and now, through humiliation, repentance, and self-surrender, this sinful, erring mortal can make terms with the heavenly messenger: “I will not let thee go, except thou bless me.” What boldness is here manifested! What lofty faith! what perseverance and holy trust! Had this been a boastful, presumptuous claim, Jacob would have been instantly destroyed. But his was the assurance of one who realizes his weakness and unworthiness, yet trusts the faithfulness of God to fulfill his promise. The mistake which had led to Jacob's sin in obtaining the birthright by fraud was now open before him. He had not trusted God and his promises as he should have done. He had become impatient, and had sought by his own efforts to bring about that   132  which God was abundantly able to perform in his own time and way.  {HS 131.3}
[HS 132.1]         The angel inquired of Jacob, “What is thy name?” And when Jacob answered, he said, “Thy name shall be called no more Jacob ［the supplanter］, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.” Jacob received the blessing for which his soul had longed; his sin as a supplanter and deceiver was pardoned. The crisis in his life had passed. God shows, in his dealing with Jacob, that he will not sanction the least wrong in any of his children; neither will he cast off and leave to despair and destruction those who are deceived and tempted and betrayed into sin. Doubt, perplexity, and remorse had imbittered Jacob's life; but now all was changed, and how sweet was the rest and peace in God, in the assurance of his restored favor.  {HS 132.1}
[HS 132.2]         It is the privilege of every one of us, like Jacob, to prevail with God. But the query arises, How can we believe that we shall receive the things we ask for, when we have no evidence that we shall? God's word is pledged. Is not that sufficient evidence? If we grasp the promises by living faith, trusting entirely in Jesus, the blessing will come in due time. It may not come in the way we expect; but it will come in the way that God directs, and by the means that he chooses to employ. Satan may tempt you to think that the Lord has forgotten you; but tell him that the word of the Lord standeth sure, having this seal, “The Lord knoweth them that are his;” and keep on praying.  {HS 132.2}
[HS 132.3]         Again: Satan may try to tempt you by saying that God will not have pity upon you and hear your prayers, because you are such a sinner. Do not listen to his story; but throw right into his face the words of our Saviour, “I am not come to call the righteous, but sinners to repentance.” If we were not sinners, we would have no need of a Saviour. We are sick with sin from the crown of our head to the sole of our feet, and this is why we need a Physician. While we are not to approach the throne of God in self-righteousness and self-sufficiency, thinking that we have any goodness to recommend us to him; while we are not to forget our weakness and sinfulness, it is at the same time our duty to believe that Jesus will impart to us of his healing, strengthening power. Our faith must grasp the eternal. We must move from principle, looking not at the things which are seen, but at the things which are unseen.  {HS 132.3}
[HS 132.4]         It is difficult to exercise living faith when we are in darkness and discouragement. But this of all others is the very time when we should exercise faith. “But,” says one, “I do not feel at such times like praying in faith.” Well, then, will you allow Satan to gain the victory, simply because you do not feel like resisting him? When he sees that you have the greatest need of divine aid, he will try the hardest to beat you back from God. If he can keep you away from the Source of strength, he knows that you will walk in darkness and sin. There is no sin greater than unbelief. And when there is unbelief in the heart, there is danger that it will be expressed. The lips should be kept in as with bit and bridle, lest by giving expression to this unbelief you not only exert an injurious influence over others, but place yourselves upon the enemy's ground.  {HS 132.4}
[HS 132.5]         If we believe in God, we are armed with the righteousness of Christ; we have taken hold of his strength. The promise is, “Let him take hold of my   133  strength, that he may make peace with me, and he shall make peace with me.” We want to talk with our Saviour as though he were right by our side. We should have our minds stayed upon him. We should hold communion with him while we walk by the way, and while our hands are engaged in labor. If you will do this, you will not dishonor your Redeemer by talking to every one about your darkness and unworthiness. Go, tell it to Jesus; and he will lift up for you a standard against the enemy, and will cause the light of joy and gladness to come into your hearts.  {HS 132.5}
[HS 133.1]         It is our privilege to carry with us the credentials of our faith,— love, joy, and peace. When we do this, we shall be able to present the mighty arguments of the cross of Christ. When we learn to walk by faith and not by feeling, we shall have help from God just when we need it, and his peace will come into our hearts. It was this simple life of obedience and trust that Enoch lived. If we learn this lesson of simple trust, ours may be the testimony that he received, that he pleased God. Then instead of mourning and bitter repining, we shall make melody in our hearts to the Lord. “In the world,” says Christ, “ye shall have tribulation: but be of good cheer; I have overcome the world.”        Tuesday morning, Sept. 22.  {HS 133.1}
[HS 133.2]      How to Meet Temptations       “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord.” James 1:2-7.  {HS 133.2}
[HS 133.3]         What greater promises could be given us than are found in these verses? A cunning and cruel foe attends our steps, and is working every moment, with all his strength and skill, to turn us from the right way. Ever since he succeeded in overcoming our first parents in their beautiful Eden home, he has been engaged in this work. More than six thousand years of continual practice has greatly increased his skill to deceive and allure. On the other hand, he who once yields to temptation becomes spiritually weak, and yields more readily the second time. Every repetition of sin blinds his eyes, stifles conviction, and weakens his power of resistance. Thus while the power of the human race to resist temptation is continually decreasing, Satan's skill and power to tempt are continually increasing. This is one great reason why the temptations of the last days will be more severe than those of any other age.  {HS 133.3}
[HS 133.4]         The admonition of the Saviour is, “Watch and pray, that ye enter not into temptation.” If Satan cannot prevent persons from exercising faith, he will try to lead them to presume upon the willingness and power of God, by placing themselves unnecessarily in the way of temptation. Presumption is a most common temptation, and as Satan assails men with this, he obtains the victory nine times out of ten. Those who profess to be followers of Christ, and who claim by their faith to be enlisted in the warfare against all evil in their nature, frequently plunge without thought into temptations from which it would require a miracle to bring them forth unsullied. Meditation and prayer would have preserved them from these temptations by leading them to shun the critical, dangerous position in which they placed themselves.  {HS 133.4}
[HS 134.1]      134       Although the promises of God are not to be rashly claimed by us when we recklessly rush into danger, violating the laws of nature, and disregarding prudence, and the judgment with which God has endowed us, we should not lose courage when temptations come upon us. If we do not knowingly place ourselves in the way of temptation, it is our privilege to claim the promise of the inspired word: “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”  {HS 134.1}
[HS 134.2]         Those who have weighty responsibilities to bear in connection with the work of God are the ones that will be beset with the strongest temptations. If Satan can cause them to waver from the right, he not only takes away their own strength, but he destroys their influence for good over others. They lose their confidence in God, and feel that they hardly dare approach him in prayer; for they are under condemnation. Acting upon the principle that Christ presented in his prayer, “I sanctify myself, that they also might be sanctified through the truth,” they should take the position that they will be steadfast to God under every circumstance, that they may exert an influence to make others steadfast.  {HS 134.2}
[HS 134.3]         The temptations of Satan are manifold; but those to which our attention is called in the text are unbelief and impatience. “Knowing this, that the trying of your faith worketh patience.” Impatience, then, is the result of a lack of faith. “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” If we do not maintain the grace of patience, we shall never reach a state of perfection. Some of us have a nervous temperament, and are naturally as quick as a flash to think and to act; but let no one think that he cannot learn to become patient. Patience is a plant that will make rapid growth if carefully cultivated. By becoming thoroughly acquainted with ourselves, and then combining with the grace of God a firm determination on our part, we may be conquerors, and become perfect in all things, wanting in nothing.  {HS 134.3}
[HS 134.4]         “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” It is our privilege in our great weakness to take hold of the strength of the Mighty One. If we think to meet and overcome the enemy in our own strength, we shall be disappointed. It may seem at times that when we pray the most and try the hardest to do right, we have the greatest temptations. This is because Satan is perfectly satisfied with our condition when we are clothed with self-righteousness and do not realize our need of divine aid; but when we see our great need of help, and begin to draw near to God, he knows that God will draw near to us; therefore he places every possible obstruction in the way so that we shall not come into close connection with the Source of our strength.  {HS 134.4}
[HS 134.5]         The exhortation of the apostle is, “Cleanse your hands, ye sinners; and purify your hearts, ye double minded.” It is by engaging in this work, and by exercising living faith in God, that we are to perfect Christian character. The work of cleansing the soul-temple and preparing for Christ's appearing must be done while we are in this world of temptation. Just as Christ finds us in character when he comes, so we shall remain.  {HS 134.5}
[HS 134.6]         We should make daily advancement in the work of character-building. When   135  we try to separate from us our sinful habits, it may at times seem that we are tearing ourselves all to pieces; but this is the very work that we must do if we would grow up unto the full stature of men and women in Christ Jesus, if we would become fit temples for the indwelling of the Holy Spirit. It is not the will of God that we should remain in feebleness and darkness. He would have us put on the whole armor, and fight valiantly the battle against sin and self. And after we have truly repented of our sins, and done all that we can to overcome them, he would have us manifest a calm, unyielding trust in the merits of a crucified and risen Saviour.  {HS 134.6}
[HS 135.1]         If we make an entire surrender to him, leave our life of sin and passion and pride, and cling to Christ and his merits, he will fulfill to us that he has promised. He says that he will give liberally to all who ask him. Cannot we believe it? I have tested him on this point, and know that he is faithful to fulfill all his promises.  {HS 135.1}
[HS 135.2]         Let not him that wavereth think that he shall receive anything of the Lord. When persons begin to draw nigh to God, Satan is always ready to press in his darkness. As they look back over their past life, he causes every defect to be so exaggerated in their minds that they become discouraged, and begin to doubt the power and willingness of Jesus to save. Their faith wavers, and they say, “I do not believe that Jesus will forgive my sins.” Let not such expect to receive anything from the Lord. If they would only exercise true repentance toward God, at the same time possessing a firm faith in Christ, he would cover their sins and pardon their transgressions. But, instead of this, they too often allow themselves to be controlled by impulse and feeling.  {HS 135.2}
[HS 135.3]         When Satan tells you that your sins are such that you need not expect any great victories in God, tell him the Bible teaches that those who love most are those who have been forgiven most. Do not try to lessen your guilt by excusing sin. You cannot come near to God by faith unless you realize your sinfulness. Then you can place yourselves right on the promises, and with unwavering faith can claim a share in the infinite sacrifice that has been made for the human race. Cling closely to Jesus, and his great heart of love will draw you unto himself.  {HS 135.3}
[HS 135.4]         I cannot bear the thought that any should go away from this meeting without having their faith greatly strengthened. There are those here who will develop into good and useful workers. But every advance step they take must be a step of faith. If they have a religious experience that is rich in faith, one can chase a thousand, and two can put ten thousand to flight. But all the talents that they may possess, all the skill and eloquence that they may acquire, will effect nothing unless they are consecrated to God.  {HS 135.4}
[HS 135.5]         I am so anxious that those who labor in the cause shall have all the strength, and peace, and joy that Christ has for them. I want them to have the consolation of the Holy Spirit. The apostle Paul desired that his brethren should be comforted with “the consolation where-with he was comforted.” The Christian finds constant comfort and strength in Jesus. And when he complains of weakness and darkness, he gives good evidence that he has not a close connection with Jesus.  {HS 135.5}
[HS 135.6]         Brethren, let us have an eye single to the glory of God. Let us not allow anything to interpose between us and him. “If we follow on to know the Lord,” we shall know that “his going   136  forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.” If we are partakers of the divine nature, we shall reflect in life and character the image of our divine Lord. We cannot be indolent in seeking this perfection of character. We cannot yield passively to our surroundings, and think that others will do the work for us, “Every man that hath this hope in him purifieth himself, even as He is pure.” We must be workers together with God. Life must become to us a humble, earnest working out of salvation with fear and trembling; and then faith, hope, and love will abide in our hearts, giving us an earnest of the reward that awaits the overcomer.  {HS 135.6}
[HS 136.1]         A relentless and determined foe has prepared his wiles for every soul that is not braced for trial, and guarded by constant prayer and living faith. We cannot individually, or as a body, secure ourselves from his constant assaults; but in the strength of Jesus every temptation, every opposing influence, whether open or secret, may be successfully resisted. Remember that “your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” Therefore “be sober, be vigilant.”        Wednesday morning, Sept. 23.  {HS 136.1}
[HS 136.2]      Unity Among Different Nationalities       “If any man thirst, let him come unto me, and drink.” “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” John 7:37; 4:14.  {HS 136.2}
[HS 136.3]         If, with these promises before us, we choose to remain parched and withered for want of the water of life, it is our own fault. If we would come to Christ with the simplicity of a child coming to its earthly parents, and ask for the things that he has promised, believing that we receive them, we should have them. If all of us had exercised the faith we should, we would have been blessed with far more of the Spirit of God in our meetings than we have yet received. I am glad that a few days of the meeting still remain. Now the question is, Will we come to the fountain and drink? Will the teachers of truth set the example? God will do great things for us, if we by faith take him at his word. Oh that we might here see a general humbling of the heart before God!  {HS 136.3}
[HS 136.4]         Since these meetings began, I have felt urged to dwell much upon love and faith. This is because you need this testimony. Some who have entered these missionary fields have said, “You do not understand the French people; you do not understand the Germans. They have to be met in just such a way.” But, I inquire, does not God understand them? Is it not he who gives his servants a message for the people? He knows just what they need; and if the message comes directly from him through his servants to the people, it will accomplish the work whereunto it is sent; it will make all one in Christ. Though some are decidedly French, others decidedly German, and others decidedly American, they will be just as decidedly Christ-like.  {HS 136.4}
[HS 136.5]         The Jewish temple was built of hewn stones quarried out of the mountains; and every stone was fitted for its place in the temple, hewed, polished, and tested, before it was brought to Jerusalem. And when all were brought to the ground, the building went together without the sound of ax or hammer. This building represents God's spiritual temple, which is composed of material gathered   137  out of every nation, and tongue, and people, of all grades, high and low, rich and poor, learned and unlearned. These are not dead substances, to be fitted by hammer and chisel. They are living stones, quarried out from the world by the truth; and the great Master-Builder, the Lord of the temple, is now hewing and polishing them, and fitting them for their respective places in the spiritual temple. When completed, this temple will be perfect in all its parts, the admiration of angels and of men; for its builder and maker is God.  {HS 136.5}
[HS 137.1]         Let no one think that there need not be a stroke placed upon him. There is no person, no nation, that is perfect in every habit and thought. One must learn of another. Therefore God wants the different nationalities to mingle together, to be one in judgment, one in purpose. Then the union that there is in Christ will be exemplified.  {HS 137.1}
[HS 137.2]         I was almost afraid to come to this country, because I heard so many say that the different nationalities of Europe were peculiar, and had to be reached in a certain way. But the wisdom of God is promised to those who feel their need and who ask for it. God can bring the people where they will receive the truth. Let the Lord take possession of the mind, and mould it as clay is moulded in the hands of the potter, and these differences will not exist. Look to Jesus, brethren; copy his manners and spirit, and you will have no trouble in reaching these different classes. We have not six patterns to follow, nor five. We have only one, and that is Christ Jesus. If the Italian brethren, the French brethren, and the German brethren try to be like him, they will plant their feet upon the same foundation of truth; the same spirit that dwells in one, will dwell in the other,—Christ in them, the hope of glory. I warn you, brethren and sisters, not to build up a wall of partition between different nationalities. On the contrary, seek to break it down wherever it exists. We should endeavor to bring all into the harmony that there is in Jesus, laboring for the one object,—the salvation of our fellow-men.  {HS 137.2}
[HS 137.3]         Will you, my ministering brethren, grasp the rich promises of God? Will you put self out of sight, and let Jesus appear? Self must die before God can work through you. I feel alarmed as I see self cropping out in one and another here and there. I tell you, in the name of Jesus of Nazareth, your wills must die; they must become as God's will. He wants to melt you over, and cleanse you from every defilement. There is a great work to be done for you before you can be filled with the power of God. I beseech you to draw nigh to him that you may realize his rich blessing before this meeting closes.  {HS 137.3}
[HS 137.4]         There are those here upon whom great light in warnings and reproofs has shone. Whenever reproofs are given, the enemy seeks to create in those reproved a desire for human sympathy. Therefore I would warn you to beware lest in appealing to the sympathy of others, and going back over your past trials, you again err on the same points in seeking to build yourselves up. The Lord brings his erring children over the same ground again and again; but if they continually fail to heed the admonitions of his Spirit, if they fail to reform on every point where they have erred, he will finally leave them to their own weakness.  {HS 137.4}
[HS 137.5]         I entreat you, brethren, to come to Christ and drink; drink freely of the water of salvation. Do not appeal to your own feelings. Do not think that sentimentalism is religion. Shake yourselves   138  from every human prop, and lean heavily upon Christ. You need a new fitting up before you are prepared to engage in the work of saving souls. Your words, your acts, have an influence upon others; and you must meet that influence in the day of God. Jesus says, “Behold, I have set before thee an open door, and no man can shut it.” Light is shining from that door, and it is our privilege to receive it if we will. Let us direct our eyes within that open door, and try to receive all that Christ is willing to bestow.  {HS 137.5}
[HS 138.1]         Each one will have a close struggle to overcome sin in his own heart. This is at times a very painful and discouraging work; because, as we see the deformities in our character, we keep looking at them, when we should look to Jesus and put on the robe of his righteousness. Every one who enters the pearly gates of the city of God will enter there as a conqueror, and his greatest conquest will have been over self.  {HS 138.1}
[HS 138.2]         “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.”  {HS 138.2}
[HS 138.3]         As workers together for God, brethren and sisters, lean heavily upon the arm of the Mighty One. Labor for unity, labor for love, and you may become a power in the world.        Thursday morning, Sept. 24.  {HS 138.3}
[HS 138.4]      The Book of Life       “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” Revelation 3:5.  {HS 138.4}
[HS 138.5]         If we would be overcomers, we must search our hearts to be sure that we are not cherishing anything that is offensive to God. If we are, we cannot wear the white raiment that is here promised. If we would stand before God in the white linen, which is the righteousness of the saints, we must now do the work of overcoming.  {HS 138.5}
[HS 138.6]         Christ says of the overcomer, “I will not blot out his name out of the book of life.” The names of all those who have once given themselves to God are written in the book of life, and their characters are now passing in review before him. Angels of God are weighing moral worth. They are watching the development of character in those now living, to see if their names can be retained in the book of life. A probation is granted us in which to wash our robes of character and make them white in the blood of the Lamb. Who is doing this work? Who is separating from himself sin and selfishness? “Ye are dead,” says the apostle Paul of the true followers of Christ, “and your life is hid with Christ in God.” When we are alive to God, we are dead to self. May God help us to die to self. Whose names will not be blotted out of the book of life? Only the names of those who have loved God with all the powers of their being, and their neighbors as themselves.  {HS 138.6}
[HS 138.7]         There is a great work to be done for many of us. Our minds and characters must become as the mind and character of Christ. Selfishness is inwrought in our very being. It has come to us as   139  an inheritance, and has been cherished by many as a precious treasure. No special work for God can be accomplished until self and selfishness are overcome. To many everything connected with themselves is of great importance. Self is a center, around which everything seems to revolve. Were Christ on the earth now, he would say to such, “Launch out into the deep.” Be not so self-caring. There are thousands whose lives are just as precious as yours. Then why do you wrap your coat about you, and hug the shore? Awake to duty and to usefulness! If you will launch out into the deep and let down your nets, the Master will gather in the fishes, and you will see of the mighty working of God.  {HS 138.7}
[HS 139.1]         Do not, my ministering brethren, allow yourselves to be kept at home to serve tables; and do not hover around the churches, preaching to those who are already fully established in the faith. Teach the people to have light in themselves, and not to depend upon the ministers. They should have Christ as their helper, and should educate themselves to help one another, so that the minister can be free to enter new fields. An important work is to be done in the world. New fields are to be opened; and the zeal and the missionary spirit that Christ manifested are greatly needed. Oh that the power of God would set the truth home to every heart! Oh that all might see the necessity of having a living connection with God, and of knowing and doing his will from day to day!  {HS 139.1}
[HS 139.2]         The names of some will be blotted out of the book of life. Whose shall it be? Let us each examine ourselves carefully to see if we are in the faith; let us be diligent to make sure work for eternity. Jesus says that he will confess the name of the overcomer before his Father, and before the holy angels. If we would have our names honored before the heavenly host in the day of God, we must obtain the white raiment now. We must clothe ourselves with humility as with a garment. Every step heavenward must be a step of humility.  {HS 139.2}
[HS 139.3]         The True Witness has said, “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.” What is the shame of this nakedness and poverty? It is the shame of clothing ourselves with self-righteousness, and of separating ourselves from God, when he has made ample provision for all to receive his blessing.  {HS 139.3}
[HS 139.4]         Oh that the power of God may rest upon us before we separate for our homes and fields of labor! Oh that we may consider the importance of improving every day that we may have a good record in heaven! Christ has said, “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.” My heart has been made to ache as I have seen some of my brethren considering so seriously whether or not they would make a little sacrifice for Christ's sake. It seems such a great thing in their eyes to deny inclination.  {HS 139.4}
[HS 139.5]         If we look back over history, we shall find that those missionaries who have gone to labor among the savages did not feel that they had made one-half so great a sacrifice as many do now who go forth to labor in a field all prepared for them. Many show that they know little of the sufferings of Christ. They have not drank of the cup of his sufferings, nor been baptized with his baptism. The Spirit and power of God   140  has not taken hold of their understanding; the refining fire has not softened and purified their hearts; and the saving message of truth that they are to carry to those in darkness is not shut up in their hearts as fire within their bones. Instead of cheerfully going without the camp to bear the reproach, some choose to linger around their homes, and thus fail to obtain a most precious experience in the things of God.  {HS 139.5}
[HS 140.1]         When our hearts are all aglow with love for Jesus and the souls for whom he died, success will attend our labors. My heart cries out after the living God. I want a closer connection with him. I want to realize his strengthening power, that I may do more effective work in his cause; and I want my brethren and sisters who are here to be blessed spiritually and physically. I entreat you to be men and women of prayer. Do not seek your own pleasure and convenience, but seek to know and do the will of God. Let each one inquire, Can I not point some soul to the Lamb of God, who taketh away the sin of the world? Can I not comfort some desponding one? Can I not be the means of saving some soul in the kingdom of God? We want the deep movings of the Spirit of God in our hearts, that we may not only be able to secure for ourselves the white raiment, but that we may so influence others that their names may be entered in the book of life, never to be blotted out.        Friday morning, Sept. 25.  {HS 140.1}
[HS 140.2]      The Light of the World       “Ye are,” says Christ, “the light of the world.” As the sun goes forth upon its errand of mercy and love, as the golden beams of day flood the canopy of heaven and beautify forest and mountain, awakening the world by dispelling the darkness of night, so the followers of Christ should go forth upon their mission of love. Gathering divine rays of light from the great Light of the world, they should let them shine forth in good works upon those who are in the darkness of error.  {HS 140.2}
[HS 140.3]         Do you, my brethren and sisters, realize that you are the light of the world? Do you, in your words and deportment at home, leave a bright track heavenward? What is it to be the light of the world? It is to have God for your guide, to have the companionship of holy angels, and to reflect to others the light that shines upon you from above. But if you fail to exercise Christian courtesy, forbearance, and love in your families, God and holy angels are grieved away; and instead of being the light of the world, you are bodies of darkness.  {HS 140.3}
[HS 140.4]         It is possible, through the grace of Christ, to have control over yourselves at all times. If a dear friend, one whose good opinion you greatly desired, should come into your home, you would not be found fretting and scolding; but you would control your words and actions, and would seek in every way to so conduct yourselves as to gain his respect and confidence. Shall we take more care in the presence of a comparative stranger than in the presence of those who are dear to us by the ties of nature; or in the presence of Jesus and heavenly angels? God forbid; for by so doing we fail to meet the claims of high heaven upon us.  {HS 140.4}
[HS 140.5]         It is not the will of God that we should be gloomy or impatient; nor that we should be light and trifling. It is Satan's studied plan to push persons from one extreme to the other. As   141  children of the light, God would have us cultivate a cheerful, happy spirit, that we may show forth the praises of him who hath called us out of darkness into his marvelous light. A lady once lived in our family nine years, and during all this time we did not hear an impatient word or a light expression from her lips; and yet she was the most cheerful person I ever saw. Hers was not a life of darkness and gloom, nor of lightness and frivolity. In this respect our lives should be like hers. God would not have us live under a cloud, but as in the light of his countenance.  {HS 140.5}
[HS 141.1]         Some are naturally of a reticent disposition; a smile is seldom seen upon their faces, and they seem more like statues than human beings. Such should open their hearts to the Sun of righteousness, and gather precious rays of light from Jesus, that they may reflect them to others. God wants you, brethren and sisters, to have this light in your hearts, and then you will be channels of light wherever you are. Like the sunflower, which turns its face constantly toward the sun, you must look continually toward the Source of light, that you may catch every ray possible.  {HS 141.1}
[HS 141.2]         Many who profess to be followers of Christ are as worlds without the sun. If these would leave their darkness and unbelief, and press forward in faith, they would become light in the Lord. Who would think of distrusting a dear friend who promised that if we would follow him he would lead us safely through the darkest forest? Much less ought we to doubt the word of Jesus, who has said, “He that followeth me shall not walk in darkness, but shall have the light of life.” He will not leave those who trust in him to fall under the temptations of Satan. This is not his way of dealing with his children. He has promised to lift upon them the light of his countenance.  {HS 141.2}
[HS 141.3]         The law of God is made void in the land, but here is a little company who have come out from the world and are standing in defense of that law. To these Jesus says, “Ye are the light of the world.” Now, suppose that you keep your minds dwelling upon self and your darkness; how can you be the light of the world? You keep yourselves in darkness by looking at your own imperfections, instead of the willingness and power of Jesus to save to the uttermost all that come unto him in faith. You hug your darkness so close that there is no chance for the light to get in.  {HS 141.3}
[HS 141.4]         I want to say to those who have been desponding, When Satan comes in to tempt you, and you have no evidence that the Lord accepts you, do not look to see how dark you are, but look up to the light. Begin to praise God for the plan of salvation, and hold every victory gained through Christ. As you repeat the confidence you have in Jesus, Satan will flee; for he cannot bear the name of Jesus. Thus, step by step, you can fight the fight of faith. Remember that Jesus has borne long with you, and he does not want you to be lost. He says, “Behold, I stand at the door, and knock. 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.” By this he shows that he wants to take possession of your hearts.  {HS 141.4}
[HS 141.5]         Satan may tell you that you cannot be blessed; but Jesus says that he will come in, if you will open the door of your hearts. Which will you believe? Here is another precious promise that all may claim. It is not addressed to those who are perfect, but to sinners; to those who have wandered away from Christ. “Seek ye the Lord while he   142  may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Is there one here who dares not claim this promise? Is there one who will say, “I am so sinful that this does not mean me”? Put away such thoughts. Christ will accept you, polluted by sin though you may be, if you will come to him with contrition of soul. He invites all to come into the light of his presence. Then why should you remain away? We want these doubting ones to go from this meeting strong in the Lord and in the power of his might.  {HS 141.5}
[HS 142.1]         The word of God says, “Draw nigh to God, and he will draw nigh to you.” It will require an effort on your part to walk with God. Jesus said to the man with the withered hand, “Stretch forth thine hand.” The afflicted man might have said, “Lord, I have not used it for years; heal it first, and then I will stretch it forth.” But instead of this, when Jesus commanded him to stretch it forth, he exercised the power of his will, and moved it just as if it were well. The very exercise of the will power was evidence to Jesus that the man believed; and his hand was healed in the act of stretching it forth. God would have you put away your darkness, and show that there is a power in the Christian religion that there is not in the world. He wants to make you all light in him; he wants to fill your hearts with love, and peace, and hope. If, then, you continue to cling to your darkness, you dishonor him; for you do not correctly represent to the world a sin-pardoning Saviour. If you are gloomy, desponding, hopeless, you are a poor representative of the Christian religion. Christ died for all. The sacrifice was complete. It is your privilege and duty to show to the world that you have an entire, all-powerful Saviour. It was the Son of the infinite God who died to purchase a full and free salvation for all that would accept it. Then why not take him as your Saviour? He rebukes your unbelief; he honors your faith.  {HS 142.1}
[HS 142.2]         Go into a cellar, and you may well talk of darkness, and say, “I cannot see; I cannot see.” But come up into the upper chamber, where the light shines, and you need not be in darkness. Come where Christ is, and you will have light. Talk unbelief, and you will have unbelief; but talk faith, and you will have faith. According to the seed sown will be the harvest. If you talk of heaven and the eternal reward, you will become lighter and lighter in the Lord, and your faith will grow, because it is exercised. Fasten your eyes upon Jesus, dear friends, and by beholding you will become assimilated to his image. Do not allow your thoughts to dwell continually upon things of the earth, but place them upon things that are heavenly, and then, wherever you are, you will be a light to the world.  {HS 142.2}
[HS 142.3]         Live the life of faith day by day. Do not become anxious and distressed about the time of trouble, and thus have a time of trouble beforehand. Do not keep thinking, “I am afraid I shall not stand in the great testing day.” You are to live for the present, for this day only. Tomorrow is not yours. Today you are to maintain the victory over self. Today you are to live a life of prayer. Today you are to fight the good fight of faith. Today you are to believe that God blesses you. And as you gain the victory over darkness and unbelief, you will meet the requirements of the   143  Master, and will become a blessing to those around you.  {HS 142.3}
[HS 143.1]         From every member of the church a steady light should shine forth before the world, so that they shall not be led to inquire, “What do these people more than others?” Religion is not to be held as a precious treasure, jealously hoarded, and enjoyed only by the possessor. True religion cannot be thus held; for such a spirit is contrary to the gospel. “Freely ye have received, freely give,” are the words of the Master. While Christ is dwelling in the heart by his Spirit, it is impossible for the light of his presence to be concealed or to grow dim. On the contrary, it will grow brighter and brighter, as day by day the mists of selfishness and sin that envelop the soul are dispelled by the bright beams of the Sun of righteousness.  {HS 143.1}
[HS 143.2]         Christians may learn a lesson from the faithfulness of the light-house keeper. “A gentleman once visited a light-house that was placed in a very dangerous position to warn men of the perils that threaten them on the trackless sea. The keeper was boasting of the brilliancy of his light, which could be seen ten leagues out at sea, when the visitor said to him: You speak with enthusiasm, sir; and that is well. I like to hear men tell what they are sure they know; but what if one of the lights should go out?’  {HS 143.2}
[HS 143.3]         “‘Never, never! absurd! impossible!’ replied the sensitive watchman, in consternation at the mere supposition of such a thing. ‘Why, sir,’ he continued, pointing to the ocean, ‘yonder where nothing can be seen, there are ships going by to every port in the world. If, tonight, one of my burners should go out, within six months would come a letter, perhaps from India, perhaps from Australia, perhaps from a port I never heard of before,— a letter saying that on such a night, at such an hour, at such a minute, the light at such a point burned low and dim; that the watchman neglected his post, and that vessels were consequently put in jeopardy on the high seas. Ah, sir,’ and his face shone with the intensity of his thought, ‘sometimes in the dark nights, and in the stormy weather, I look out upon the sea and feel as though the eye of the whole world were looking at my light. Go out? Burn dim? That flame flicker low or fail? No, sir, never!’  {HS 143.3}
[HS 143.4]         “And shall Christians, shining for tempted sinners, allow their light to fail? For, ever out upon life's billowy sea are souls we see not, strange sailors in the dark, passing by, struggling, it may be, amid the surges of temptation. Christ is the great light, and Christians are appointed to reflect that light. The ocean is vast, its dangers are many, and the eyes of far-away voyagers are turned toward the light-house,—the church of Jesus Christ.” If the world intervenes between the church and Christ, its light will burn dim, and souls will be lost because of a lack of that light. Shall it not be the language of every heart here this morning, What! let the light that is in me go out or burn dim! Never! never!  {HS 143.4}
[HS 143.5]         We are all woven together in the great web of humanity, and God holds us responsible for the influence we exert over others. Throw a pebble into the lake, and a wave is formed, and another, and another; and as they increase, the circle widens, until they reach the very shore. Thus our influence, though apparently insignificant, may continue to extend far beyond our knowledge or control. It is as impossible for us to determine the result as it was for the watchman to see the ships that were scattered upon the sea.  {HS 143.5}
[HS 144.1]      144       God in his providence does not permit us to know the end from the beginning; but he gives us the light of his word to guide us as we pass along, and bids us to keep our minds stayed upon Jesus. Wherever we are, whatever our employment, our hearts are to be uplifted to God in prayer. This is being instant in prayer. We need not wait until we can bow upon our knees, before we pray. On one occasion, when Nehemiah came in before the king, the king asked why he looked so sad, and what request he had to make. But Nehemiah dared not answer at once. Important interests were at stake. The fate of a nation hung upon the impression that should then be made upon the monarch's mind; and Nehemiah darted up a prayer to the God of heaven, before he dared to answer the king. The result was that he obtained all that he asked or even desired.  {HS 144.1}
[HS 144.2]         This is the course that God would have us pursue under all circumstances. He wants us to be minute men and women. He wants us to be ready always to give to every man that asketh us a reason of the hope that is within us with meekness and fear. Why with fear? It is with a fear lest we shall not make a right impression upon the mind of the inquirer; with a fear lest self shall not be out of sight, and the truth not be made to appear as it is in Jesus.  {HS 144.2}
[HS 144.3]         I feel an intense desire that our brethren and sisters shall be correct representatives of Jesus. Do not pierce his wounds afresh, and put him to an open shame, by an inconsistent life. Become thoroughly acquainted with the reasons of our faith, and show by word and act that Christ is dwelling in your hearts by faith. May God help you to walk with Jesus. If you do, you will be the light of the world, and in the time of trouble he will say, “Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast.”        Monday morning, Sept. 28. {HS 144.3}
[HS 144.4]      The Importance of Watchfulness and Prayer       Dear Brethren and Sisters: Our meetings are about to close, and we are soon to separate, some to return to their homes, and others to their various fields of labor. What will be the effect of these good meetings? Will you cherish the precious light that God has here given, and let it have a sanctifying influence upon your lives? Will you, as you assemble from week to week in your little meetings at home, reflect upon others the rays of light that have shone upon you? Will your mind and conversation be upon the blessings of heaven, whence you look for your Saviour; or will you again be absorbed with things of a temporal nature? You have received additional light, and you will doubtless be beset by more severe temptations than ever before. The enemy will manufacture difficulties and create influences by which to discourage and overcome you if possible. But by watchfulness and prayer and faith in Christ you may be victors.  {HS 144.4}
[HS 144.5]         As the laborers go forth into the vineyard of the Lord, it should be remembered that they are human, and that they will have many temptations and trials to meet. The more important the work of the minister, the fiercer will be the assaults of the enemy upon him. Satan's temptations are the strongest against those who have the greatest responsibilities to bear. In   145  view of this, the hearts of those who remain at home should be drawn out in sympathy for them, and the prayers of their brethren should ascend as often as once a day that the special blessing of God may go with them, and open the way before them, that they may reach the hearts of the people. If all were to do this, they would feel a deeper interest in the progress of the truth, and in those engaged in proclaiming it.  {HS 144.5}
[HS 145.1]         Jesus is soon coming, and our position should be that of waiting and watching for his appearing. We should not allow anything to come in between us and Jesus. We must learn here to sing the song of heaven, so that when our warfare is over we can join in the song of the heavenly angels in the city of God. What is that song? It is praise, and honor, and glory unto Him that sitteth upon the throne, and unto the Lamb for ever and ever. We shall meet opposition; we shall be hated of all men for Christ's sake, and by Satan, because he knows that there is with the followers of Christ a divine power, which will undermine his influence. We cannot escape reproach. It will come; but we should be very careful that we are not reproached for our own sins and follies, but for Christ's sake.  {HS 145.1}
[HS 145.2]         We should not allow our time to be so occupied with things of a temporal nature, or even with matters pertaining to the cause of God, that we shall pass on day after day without pressing close to the bleeding side of Jesus. We want to commune with him daily. We are exhorted to fight the good fight of faith. It will be a hard battle to maintain a life of earnest faith; but if we cast ourselves wholly upon Christ, with a settled determination to cleave only to him, we shall be able to repulse the enemy, and gain a glorious victory. The apostle Paul exhorts us, “Cast not away therefore your confidence, which hath great recompense of reward.” Again he says, “Now the just shall live by faith.”  {HS 145.2}
[HS 145.3]         As you go to your homes, be sure that you do not leave Jesus behind. You remember how, when he was twelve years old, his parents took him with them up to Jerusalem to attend the passover. But in returning with the crowd, they allowed their attention to be so engrossed with talking and visiting that they entirely neglected their sacred trust, and Jesus was left behind. For an entire day he was not brought to mind by those who should not have forgotten him for a moment. By only one day's neglect they lost Jesus from their company; but it cost them three days of anxious search to find him. So with Christians; if they become careless, and neglect to watch and pray; they may in one day lose Christ, but it may take many days of anxious, sorrowful search to find him, and to regain the peace of mind which was lost by vain talking, or neglect of prayer. When Christians associate together, there is need of carefulness in all their words and actions, lest Jesus be forgotten, and they pass along unmindful of the fact that he is not among them.  {HS 145.3}
[HS 145.4]         When men are careless of the Saviour's presence, and in their conversation make no reference to him in whom they profess that their hopes of eternal life are centered, Jesus is not in their company, and the holy angels are grieved from their presence. These pure and heavenly beings cannot remain where the presence of Jesus is not desired and encouraged, and where his absence is not marked. They are not attracted to the crowd where minds are diverted from heavenly things. For this reason, great mourning, grief, and   146  discouragement exist among the professed followers of Christ. By neglect of meditation, watchfulness, and prayer, they lose all that is valuable. The divine rays of light emanating from Jesus are not with them, cheering them with their holy, elevating influence. They are enshrouded in gloom, because their careless, irreverent spirit has separated Jesus from their company, and driven from them the ministering angels.  {HS 145.4}
[HS 146.1]         Many attend religious meetings, receive instruction from the servants of God, and are greatly refreshed and blessed; and yet, because they do not feel the necessity of praying and watching thereunto on the homeward journey, they return to their homes no better than when they left them. As they realize their loss, they frequently feel inclined to complain of others, or to murmur against God, but do not reproach themselves as the cause of their own darkness and sufferings of mind. These should not reflect upon others. The fault is in themselves; they talked, jested, and visited until they grieved away the heavenly Guest, and they have only themselves to blame. It is the privilege of all to retain Jesus with them. If they do this, their words must be select, seasoned with grace, and the thoughts of their hearts must be disciplined to dwell upon heavenly things.  {HS 146.1}
[HS 146.2]         We have had great light and privileges at these meetings, and now let us retain the impressions that have been made upon our hearts. When we feel the least inclined to commune with Jesus, let us pray the most. By so doing we shall break Satan's snare, the clouds of darkness will disappear, and we shall realize the sweet presence of Jesus. Let us here resolve that we will not sin against God with our lips, that we will never speak in a light and trifling manner, that we will never murmur or complain at the providence of God, and that we will not become accusers of our brethren. We cannot always hinder the thoughts that come as temptations; but we can resist the enemy so that we shall not utter them. The adversary of souls is not permitted to read the thoughts of men; but he is a keen observer, and he marks the words and actions, and skillfully adapts his temptations accordingly. If all would labor to repress sinful thoughts and feelings, giving them no expression in words or acts, Satan would be defeated; for he would not know how to prepare his specious temptations to meet their cases.  {HS 146.2}
[HS 146.3]         Oh that the vail could be parted for a moment, and you could see the interest that all heaven takes in the human race! God and heavenly angels are anxiously waiting to see if we will not cleanse ourselves from all sin. Of the redeemed it is said, the Lamb shall lead them to “living fountains of waters;” and they shall walk in the beams of a sunless day; for Christ is the light of the city of God.  {HS 146.3}
[HS 146.4]         We want to get in the habit of talking of heaven, beautiful heaven. Talk of that life which will continue as long as God shall live, and then you will forget your little trials and difficulties. Let the mind be attracted to God. “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.” And now may the blessing and peace of God rest upon you all, my brethren and sisters. May your lives from henceforth be lives of watchfulness and prayer; and if we never meet again in this world, may we meet around the great white throne, to sing the song of victory together in the kingdom of God.        Tuesday morning, Sept. 29. {HS 146.4}
[HS 147.1]      The Work in New Fields       ［REMARKS BEFORE THE SWISS CONFERENCE, FRIDAY, SEPT. 11.］        I have been deeply interested this morning in listening to the reports  of labor from the various fields. I have been connected with the work in  America from its very commencement, and understand something about the  difficulties to be met when the cause is in its infancy. We have seen the  work go hard, and we have seen of the salvation of God in the presentation of  truth. The reports we have heard here sound the same as those we have heard  in America. Those who accept the truth in this country have a great cross to  lift; and when they do take their stand firmly, our brethren no doubt feel as  we did when the work first started. One soul who embraced the truth was  regarded of more value than mountains of gold. We wept and rejoiced, and  could scarcely sleep. Our hearts were so filled with gratitude, and so  closely united in love and sympathy, that we wanted to praise God day and  night.  {HS 147.1}
[HS 147.2]         The Piedmont valleys have been spoken of. From the light that I have  had, there are, all through these valleys, precious souls who will receive  the truth. I have no personal knowledge of these places; but they were  presented to me as being in some way connected with God's work of the past.  He now has an advance step for this people to take. Those who labor in these  valleys must take a deep interest in their work, or they will not succeed.  The third angel is represented as flying through the midst of heaven. The  work is one that must be done quickly. They must keep in working order,  laboring intelligently and with consecration, and be prepared by the grace of  God to meet opposition. They are not only to preach, but to minister. As they  go forth to labor, they are to make personal efforts for the people, coming  heart to heart with them, as they open to them the Scriptures. There may at  first be only a few here and there who will accept the truth; but when these  are truly converted, they will labor for others, and soon, with proper  efforts, larger companies will be raised up, and the work will move forward  more rapidly.  {HS 147.2}
[HS 147.3]         There is a great work yet to be accomplished in all the fields from  which we have heard reports. All through these countries there is precious  talent that God will use; and we must be wide awake to secure it. The great  obstacle to the advancement of the work is the lack of means. Ought we not to  make this a special subject of prayer? Men who have means will receive the  truth in this country; but the Lord would have us labor earnestly in faith  until that time comes. He would have all who accept the truth become light-bearers. They should act as though they had a message of infinite  importance to present. It is God's truth, and all should be sanctified  through it. All should have a living faith, a living connection with heaven.  {HS 147.3}
[HS 147.4]         The work of the minister is not simply to preach, but it is to visit families at their homes, to pray with them, and open to them the Scriptures.  He who conducts the work outside the pulpit in a proper manner will  accomplish tenfold more than he who confines his labor to the desk. When  Christ was teaching on earth, he watched the countenances of his hearers, and  the kindling eye, the animated expression, told him in a moment when one  assented to the truth. Even so should the teachers of the people now study  the countenances of their hearers.  {HS 147.4}
[HS 148.1]      148       When they see a person in the audience who seems interested, they should make it a point to form his acquaintance before leaving the place of meeting, and, if possible, should ascertain where he lives, and visit him. It is this kind of personal labor that helps to make him a perfect workman. It enables  him to prove his work, to give full proof of his ministry.  {HS 148.1}
[HS 148.2]         This is also the most successful way of reaching the people; for by this means their attention is best secured. Unless the attention of the people is gained, all effort for them will be useless. The word of God cannot be understood by the inattentive. They need a plain “Thus saith the Lord” to arrest their attention. Let them see that their cases are tried and condemned by the Bible, not by the lips of man; that they are arraigned at the bar of infinite justice, not before an earthly tribunal. When the plain, cutting  truth of the Bible is presented before them, it comes directly across long-cherished desires and confirmed habits. They are convicted, and then it  is that they specially need your counsel, encouragement, and prayers. Many a  precious soul balances for a time, and then takes his position on the side of  error, because he does not have this personal effort at the right time.  {HS 148.2}
[HS 148.3]         It is not always pleasant for our brethren to live where the people need help most; but their labors would often be productive of far more good if  they would do so. They ought to come close to the people, sit with them at  their tables, and lodge in their humble homes. The laborers may have to take  their families to places not at all desirable; but they should remember that  Jesus did not remain in the most desirable places. He came down to earth that  he might help those who needed help.  {HS 148.3}
[HS 148.4]         I can sympathize with some of my brethren who have strong feelings but  not strong bodies. I do not know what we would do without men who do feel intensely. God would have them regard the laws of life and health; for when they are exhausted by long speaking and praying, or by much writing, the  enemy takes advantage of the tired condition of their nerves, and causes them  to become impatient and to move rashly. It was after Christ was greatly  reduced by long fasting that Satan thought to gain the victory over him; but  Christ drove him from the field of battle, and came off conqueror. Even so  may those who preach the word overcome their wily foe when they are tempted  in a similar way.  {HS 148.4}
[HS 148.5]         It is also necessary that they labor with discretion, in order that they may preserve their health and strength in the best possible condition for an emergency. Then, when occasion requires, they can put forth special efforts, and, relying upon Him who has conquered the enemy in their behalf, can come  off more than conquerors. He who sends forth the laborers says, “Lo, I am  with you alway, even unto the end of the world.” The billows may go over your  heads, brethren, but there is an arm that will raise you above all danger.  {HS 148.5}
[HS 148.6]         Brethren and sisters, you who tarry by the stuff at home, there is something for you to do. The work of saving souls is not to be done by the ministers alone. Every one who has been converted will seek to bring others  to a knowledge of the truth. Commence to work for those in your own homes and neighborhoods. Labor with wisdom and earnestness, with perseverance and much prayer, that they may be brought to accept the light of truth. You can also send up your petitions for the laborers in the different fields. God will  hear your prayers, and will make them like sharp sickles in the harvest field.  {HS 148.6}
[HS 149.1]      Address to the Missionary Workers       ［DELIVERED BEFORE THE SWISS TRACT AND MISSIONARY SOCIETY, SUNDAY, SEPT. 13.］        “And, behold, a certain lawyer stood up, and tempted him, saying,  Master, what shall I do to inherit eternal life? He said unto him, 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.” Luke 10:25-28.  {HS 149.1}
[HS 149.2]         If any are in perplexity to know whether they will be saved or not, they will find the query settled here. The world's Redeemer has plainly specified the conditions of eternal life. Both the conditions and the promise are positive. Christ must be the center. We must love him with every power of our being, and our neighbors as ourselves. And if we do love our neighbor as ourselves, we shall labor earnestly to present to him the truth in its beauty and simplicity.  {HS 149.2}
[HS 149.3]         It was thus that the foundation of the Christian church was laid. Many people had assembled where John was baptizing in Jordan. As Jesus walked  among them, the observing eye of John recognized him as the Saviour, and with kindling eye and earnest manner he cried, “Behold the Lamb of God.” Two of John's disciples, whose attention was thus directed to Jesus, followed him. Seeing them following him, he turned and said, “What seek ye? They said unto him,” “Master, where dwellest thou? He saith unto them, Come and see.” And when they had come and seen where he dwelt, he opened to them the great plan  of salvation. The words which he there spoke to them were too precious to be  kept to themselves, and they immediately went and found their friends, and  brought them to Jesus.  {HS 149.3}
[HS 149.4]         At this very time Nathanael was praying to know whether this was indeed the Christ of whom Moses and the prophets had spoken. While he continued to pray, one of those who had been brought to Christ, Philip by name, called to him and said, “We have found him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.” Notice how quickly  prejudice arises. Nathanael says, “Can there any good thing come out of  Nazareth?” Philip knew the strong prejudice that existed in the minds of many  against Nazareth, and he did not try to argue with him, for fear of raising  his combativeness, but simply said, “Come and see.”  {HS 149.4}
[HS 149.5]         Here is a lesson for all our ministers, colporteurs, and missionary workers. When you meet those, who, like Nathanael, are prejudiced against the truth, do not urge your peculiar views too strongly. Talk with them at first of subjects upon which you can agree. Bow with them in prayer, and in humble faith present your petitions at the throne of grace. Both you and they will  be brought into a closer connection with heaven, prejudice will be weakened,  and it will be easier to reach the heart.  {HS 149.5}
[HS 149.6]         There is a great work to be done here in Europe. From the light that has been given me concerning the people in this part of the country, and perhaps all through Europe, there is danger, in presenting the truth, of arousing  their combativeness. There is little harmony between present truth and the  doctrines of the church in which many of the people have been born and  brought up; and they are so filled with prejudice, and so completely under  the control of their ministers, that in many cases they dare not even come to  hear the truth presented. The question then arises,   150  How can these people be reached? How can the great work of the third angel's message be accomplished? It must be largely accomplished by persevering, individual effort; by visiting the people at their homes.  {HS 149.6}
[HS 150.1]         In doing this kind of work, none should feel like the Pharisee when he came to the temple to pray and said, “God, I thank thee that I am not as  other men.” Let it be kept in mind that Jesus died for all, and that he loves others just as much as he loves you. Let the heart be softened with the love  of God; and then, with quivering lip and tearful eye, open to the people the  treasures of truth. Present the truth as it ［is］ in Jesus; not for the sake of  contention, not for the love of argument, but with meekness and fear; and it will reach the hearts of the honest. That which makes the truth so objectionable to many is that it is not presented in the spirit of Christ.  {HS 150.1}
[HS 150.2]         There is with many a great lack of love in laboring for others. Especially in this field, far more could be accomplished by manifesting this love in your labor, than by presenting the strongest arguments. But the two should be combined. There are many who are in darkness; and when the truth, which involves a cross, is presented, they draw back, as did Nathanael. If by kindness and love these can be prevailed upon to trace down the chain of prophecy, they will, as they find link after link uniting in a perfect whole, see new beauty and harmony in the word of God; and the more they study it,  the more precious it will become to them.  {HS 150.2}
[HS 150.3]         “But,” says one, “suppose we cannot gain admittance to the homes of the people; and if we do, suppose they rise up against the truths that we  present. Shall we not then feel excused from making further efforts for  them?” By no means. Even if they shut the door in your face, do not hasten  away in indignation, and make no further effort to save them. Ask God in  faith to give you access to those very souls. Cease not your efforts; but  study and plan until you find some other means of reaching them. If you do  not succeed by personal visits, try sending them the silent messenger of  truth. There is so much pride of opinion in the human heart that our  publications often gain admittance where the living messenger cannot.  {HS 150.3}
[HS 150.4]         I have been shown how reading matter on present truth is sometimes  treated by many people in Europe and in other countries. A person receives a  tract or paper. He reads a little in it, finds something that does not agree  with his former views, and throws it aside. But the few words he did read are  not forgotten. Unwelcome though they are, they remain in the mind until an  interest is awakened to read further on the subject. Again the paper is taken  up; again the reader finds something in it that is opposed to his long-cherished opinions and customs, and he angrily flings it aside. But the  rejected messenger says nothing to increase his opposition or arouse his  combativeness; and when the force of his anger dies away, and the paper is  again brought out, it tells the same simple, straightforward story, and he  finds in it precious gems. Angels of God are near to impress the unspoken  word upon his heart; and, although loath to do so, he at last yields, and  light takes possession of his soul. Those who are thus unwillingly converted,  often prove to be among the most substantial believers; and their experience  teaches them to labor perseveringly for others.  {HS 150.4}
[HS 150.5]         The Piedmont valleys have been mentioned. I have been shown the   151  poverty that exists there; and yet in these valleys there are some of the most precious souls that are to be found anywhere. I have seen places there where our tracts and papers were scattered. A divine power seemed to accompany them. I have seen persons upon their knees with the tracts before them, the tears rolling down their cheeks as they read, for an answering chord had been touched in their hearts. They knew that what they read was truth, and that they ought to obey it. Whether these scenes have already taken place or are still in the future, I cannot say.  {HS 150.5}
[HS 151.1]         There is a mighty power in the truth. It is God's plan that all who embrace it shall become missionaries. Not only men, but women and even children can engage in this work. None are excused. All have an influence, and that influence should be wholly for the Master. Jesus has bought the race with his blood. We are his; and we have no right to say, “I will not do this or that;” but we should inquire, “Lord, what wilt thou have me to do?” and do it with a cheerful, willing heart.  {HS 151.1}
[HS 151.2]         Success does not depend so much upon age or circumstances in life as upon the real love that one has for others. Look at John Bunyan inclosed by prison walls. His enemies think that they have placed him where his work for others must cease. But not so. He is not idle. The love for souls continues to burn within him, and from his dark prison-house there springs a light which shines to all parts of the civilized world. His book, “The Pilgrim's Progress,” written under these trying circumstances, portrays the Christian life so accurately, and presents the love of Christ in such an attractive light, that hundreds and thousands have been converted through its instrumentality.  {HS 151.2}
[HS 151.3]         Again, behold Luther in his Wartburg prison, translating the Bible, which was sent forth as a torch of light, and which his countrymen seized and carried from land to land to separate from the religion of Christ the superstitions and errors with which Romanism had enshrouded it. Thus, in a variety of ways, God has worked mightily for his people in times past, and thus he is ever willing to work with those who are laboring for the salvation of souls.  {HS 151.3}
[HS 151.4]         The trouble with the workers now is that they have not enough faith. They are too self-sufficient, and too easily disturbed by little trials. There is in the natural heart much selfishness, much self-dignity; and when they present the truth to an individual, and it is resented, they too frequently feel that it is an insult to themselves, when it is not themselves, but the Author of truth, who is insulted and rejected. In this work there is the greatest necessity of hiding self behind Jesus. The nearer one comes to Jesus, the less will he esteem himself, and the more earnest will he be to work for others in the spirit of the Master.  {HS 151.4}
[HS 151.5]         There is much work to be done right here in Switzerland. Take heed first to yourselves, dear fellow-laborers, and afterward to the doctrine. As surely as you allow your natural temperaments and dispositions to control you, just so surely will they appear in your labors, to mar the work of God. If you should bring souls into the truth, they would imitate your defects of character. Let the reformation begin with yourselves; let the converting power of God first be felt upon your own hearts, and then you will be better able to lead others to Christ.  {HS 151.5}
[HS 151.6]         Whether you labor in public or private, you must expect to meet difficulties.   152  Jesus found it difficult to reach the crowd; and when he labored personally, many turned from him because of the perversity of the human heart. When the rich young man, spoken of in our text, came to Christ to know what he should do to be saved, he turned away sorrowfully when told to go and sell all that he had, and he should have treasure in heaven. He had great possessions. Property was his idol; and he was sorrowful because he could not retain his idol and have heaven too.  {HS 151.6}
[HS 152.1]         Jesus demands of those who would be his followers an entire surrender of all that they have, all that there is of them. In this he does not ask more than he has given. Did he not leave all his riches, his glory, his honor, in order to save men? Did he not strip himself of his robes of royalty, and humiliate himself to take man's nature, that through his poverty and humiliation we might be made rich? Should we then be unwilling to give all that we have and are to him, and to suffer, if need be, humiliation and reproach for his sake? God forbid.  {HS 152.1}
[HS 152.2]         It is impossible to describe the feelings I have for this people. Oh that every one present would kindle his taper from the divine altar! If Christ has given you light, let it shine to others. “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.” Will you not begin from this time to work upon the Bible plan, and live to do your neighbor good, to be a blessing to those around you? Do not make one crooked path for your feet, lest the lame be turned out of the way.  {HS 152.2}
[HS 152.3]         If we walk in the light, our wisdom will increase day by day. We should know more of the truth tomorrow than we know today. We cannot afford to be dwarfs in Bible knowledge, or in the religious life; but we should grow up unto the full stature of men and women in Christ Jesus. Heaven is full of light and strength, and we can draw from it if we will. God is waiting to pour his blessing upon us as soon as we draw nigh to him and by living faith grasp his promises. He says that he is more willing to give his Holy Spirit to those that ask him than earthly parents are to give good gifts unto their children. Shall we take him at his word?  {HS 152.3}
[HS 152.4]         Here are the great cities in England and on the continent with their millions of inhabitants that have not yet heard the last warning message. How are these to be warned? If the people of God would only exercise faith, he would work in a wonderful manner to accomplish this work. Hear the words of Christ: “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.” Precious promise! Do we believe it? What marvelous results would appear if the united prayers of this company were to ascend to God in living faith! Jesus stands ready to take these petitions and present them to his Father, saying, “I know these persons by name. Send answers to their prayers; for I have graven their names on the palms of my hands.”  {HS 152.4}
[HS 152.5]         There are young men here who might become successful missionary workers, and to whom Christ says, “Go work today in my vineyard.” Do not, young friends, rob God by withholding from him your time or your talents. Do not be satisfied with reaching a low standard. There are heights of knowledge to which you may attain. The adversary of souls will work through his   153  agents to turn you from the path of right. He will present before you many and great temptations; but at such times remember Joseph. When tempted, he said, “How can I do this great wickedness, and sin against God?” For his steadfastness to principle he was unjustly cast into prison. By this he was humbled, but not degraded; and, continuing to live in the fear of God, he forgot his troubles in ministering to the wants of his suffering companions.  {HS 152.5}
[HS 153.1]         There was Daniel, who stood before King Nebuchadnezzar, and who, when about to receive what was considered a favor, purposed in his heart that he would not accept it. He had an intelligent knowledge of the effect that the king's meat and wine would produce upon the human system; and he determined to adhere to the teachings of God forbidding their use by the Israelites, rather than receive the approbation of the king. The result was that God gave him great wisdom and understanding in all mysteries, so that at the end of the years of trial, when examined, he stood higher than any of the wise men in the kingdom.  {HS 153.1}
[HS 153.2]         Again, when wicked men, inspired by envy and hatred, sought to remove him from the favor of King Darius, they could find no occasion against him except “concerning the law of his God.” Therefore they laid a snare for him by prevailing upon the king to decree that whosoever asked a petition of any God or man for thirty days, save of the king, should be cast into the den of lions. But the firm adherence to principle which Daniel had cultivated from a youth does not fail him now. Notwithstanding the decree of the king, he goes to his chamber three times a day, as is his custom, and with his windows open toward Jerusalem, prays to the God of heaven. Because of his faithfulness to God, he is cast into the den of lions, according to the king's decree; but does God forsake him? No, indeed. Holy angels are sent to minister unto him, and to close the lions’ mouths that they shall do him no harm.  {HS 153.2}
[HS 153.3]         Remember, brethren, in every perplexity, that God has angels still. You may meet opposition; yea, even persecution. But, if steadfast to principle, you will find, as did Daniel, a present helper and deliverer in the God whom you serve. Now is the time to cultivate integrity of character. The Bible is full of rich gems of promise to those who love and fear God.  {HS 153.3}
[HS 153.4]         To all who are engaged in the missionary work I would say, Hide in Jesus. Let not self but Christ appear in all your labors. When the work goes hard, and you become discouraged and are tempted to abandon it, take your Bible, bow upon your knees before God, and say, “Here, Lord, thy word is pledged.” Throw your weight upon his promises, and every one of them will be fulfilled.  {HS 153.4}
[HS 153.5]         There is a much greater work to be done in this country than has yet been accomplished. I am thankful to see so large a number present at this meeting. But shall not your numbers be more than doubled during the coming year? Let each answer for himself what he will do. All heaven is interested in the salvation of man. It is for you to say whether you will be co-laborers with Christ or not; whether you will, without fainting, suffer the reproach that he endured; whether you will, without faltering, press the battle to the gates. Oh, must Christ, the Majesty of heaven, the King of glory, bear the heavy cross, wear the thorny crown, and drink the bitter cup, while we recline at ease and   154  glorify ourselves, forgetful of the souls whom he died to redeem by his precious blood? No; let us do while we have the strength; let us work while it is day; let us devote ourselves to the service of God, that we may have his approbation and at last receive his reward.  {HS 153.5}
[HS 154.1]      Satan An Accuser of the Brethren       ［SERMON DELIVERED SABBATH AFTERNOON, SEPT. 26.］        “And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel.”  Zechariah 3:1-3.  {HS 154.1}
[HS 154.2]         Here we find a representation of the people of God of today. As Joshua stood before the Angel, “clothed with filthy garments,” so we stand in the presence of Christ, clothed in garments of unrighteousness. Christ, the angel before whom Joshua stood, is now interceding for us before his Father, as he is here represented as interceding for Joshua and his people who were in deep affliction; and Satan now, as then, stands by to resist his efforts.  {HS 154.2}
[HS 154.3]         Ever since his fall, it has been the work of Satan to oppose Christ's efforts to redeem the race. In the Bible he is called an accuser of the brethren. It is said that he accuses them before God day and night. Every time he leads them into temptation, he rejoices; because he well knows that their power of resistance will thus become weakened, and that he can then the more easily lead them to commit other sins. And when they have taken step after step in the wrong direction, he turns and begins to accuse them of the very sins which he has led them to commit. He thus causes them to become discouraged, and to lose confidence in themselves and in the Lord; and after they have separated from God, dishonored his name, and broken his law, he claims them as his captives, and contests the right of Christ to take them from him. Pointing to their sins, as he did to the filthy garments of Joshua, he says: “They profess to be thy children; but they do not obey thee. See the traces of sin upon them. They are my property.”  {HS 154.3}
[HS 154.4]         This is the argument that he employs concerning God's people in all ages. He pleads their sinfulness as the reason why Christ's restraining power should not hold him back from exercising his cruelty upon them to its fullest extent. But to the accuser of his people the Saviour says, “The Lord rebuke thee, O Satan. Is not this a brand plucked out of the fire? Have I not thrust my own hand into the fire to gather this brand from the burning?”  {HS 154.4}
[HS 154.5]         So long as the people of God preserve their fidelity to him, so long as they cling by living faith to Jesus, they are under the protection of heavenly angels, and Satan will not be permitted to exercise his hellish arts upon them to their destruction. But those who separate themselves from Christ by sin are in great peril. If they continue to disregard the requirements of God, they know not how soon he may give them over to Satan, and permit him to do to them according to his will. There is, therefore, the greatest necessity of keeping the soul free from defilement, and the eye single to the glory of God; of thinking soberly and watching unto prayer continually.  {HS 154.5}
[HS 154.6]         Satan is now more earnestly engaged in playing the game of life for souls than at any previous time; and unless we are constantly on our guard, he will establish in our hearts, pride, love of self, love   155  of the world, and many other evil traits. He will also use every possible device to unsettle our faith in God and in the truths of his word. If we have not a deep experience in the things of God, if we have not a thorough knowledge of his word, we shall be beguiled to our ruin by the errors and sophistries of the enemy. False doctrines will sap the foundations of many, because they have not learned to discern truth from error. Our only safeguard against the wiles of Satan is to diligently study the Scriptures; to have an intelligent understanding of the reasons of our faith; and to faithfully perform every known duty. The indulgence of one known sin will cause weakness and darkness, and subject us to fierce temptation.  {HS 154.6}
[HS 155.1]         Joshua is represented as pleading with the Angel. Are we engaged in the same work? Are our supplications ascending to God in living faith? Are we opening the door of the heart to Jesus, and closing every means of entrance to Satan? Are we daily obtaining clearer light and greater strength, that we may stand in Christ's righteousness? Are we emptying our hearts of all selfishness, and cleansing them, preparatory to receiving the latter rain from heaven?  {HS 155.1}
[HS 155.2]         Now is the time when we are to confess and forsake our sins that they may go beforehand to judgment and be blotted out. Now is the time to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” It is dangerous to delay this work. Satan is even now seeking by disasters upon sea and land to seal the fate of as many as possible. What is the defense of the people of God at this time? It is a living connection with heaven. If we would dwell in safety from the noisome pestilence, if we would be preserved from dangers seen and unseen, we must hide in God; we must secure the protecting care of Jesus and holy angels. In these days of peril, the Lord would have us walk before him in humility. Instead of trying to cover our sins, he would have us confess them, as Joshua confessed the sins of ancient Israel. We profess to be the depositaries of God's law. We profess to be building up “the old waste places,” and to be raising up “the foundations of many generations.” If this great and solemn work has indeed been committed to us, how important that we depart from all iniquity!  {HS 155.2}
[HS 155.3]         We may be followed with testimony after testimony of reproof; but if we do not overcome the disposition in us to do evil, if we do not respond to the light, we shall be in a state of condemnation before God. If, on the other hand, we live up to all the light that shines upon us, that light will continue to increase, and we shall have a clean record in heaven. The third angel's message is to lighten the earth with its glory; but only those who have withstood temptation in the strength of the Mighty One will be permitted to act a part in proclaiming it when it shall have swelled into the loud cry.  {HS 155.3}
[HS 155.4]         As the intercession of Joshua was accepted, the command was given to those that stood by, “Take away the filthy garments from him.” And unto Joshua the Angel said, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” “So they set a fair mitre upon his head, and clothed him with garments.” Even so will all those who come to Jesus in penitence and faith receive the robe of Christ's righteousness.  {HS 155.4}
[HS 155.5]         As we approach the perils of the last days, the temptations of the enemy become stronger and more determined.   156  Satan has come down in great power, knowing that his time is short; and he is working “with all deceivableness of unrighteousness in them that perish.” The warning comes to us through God's word, that, if it were possible, he would deceive the very elect.  {HS 155.5}
[HS 156.1]         Wonderful events are soon to open before the world. The end of all things is at hand. The time of trouble is about to come upon the people of God. Then it is that the decree will go forth forbidding those who keep the Sabbath of the Lord to buy or sell, and threatening them with punishment, and even death, if they do not observe the first day of the week as the Sabbath.  {HS 156.1}
[HS 156.2]         “And at that time shall Michael stand up, the great Prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.” By this we see the importance of having our names written in the book of life. All whose names are registered there will be delivered from Satan's power, and Christ will command that their filthy garments be removed, and that they be clothed with his righteousness. “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.”  {HS 156.2}
[HS 156.3]         In the time of trouble, Satan stirs up the wicked, and they encircle the people of God to destroy them. But he does not know that “pardon” has been written opposite their names in the books of heaven. He does not know that the command has been given, “Take away the filthy garments” from them, clothe them with “change of raiment,” and set “a fair mitre” upon their heads.  {HS 156.3}
[HS 156.4]         The promise made to Joshua is made to all the remnant people of God: “If thou wilt walk in my ways ［not in your own ways］, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.” Who are these that stand by? They are the angels of God. Could our eyes be opened, as were those of the servant of Elisha at Dothan, we should see evil angels all around us, urging their presence upon us, and watching for an opportunity to tempt and overthrow us; we should also see holy angels guarding us, and with their light and power pressing back the evil angels.  {HS 156.4}
[HS 156.5]         If we could only see the many dangers from which we are daily preserved by the holy angels, instead of complaining of our trials and misfortunes, we would talk continually of the mercies of God. How precious in the sight of God are his people! If Satan had his way, whenever an effort is made to bring souls into the truth, both the minister and those who come to hear would be made to suffer in body and in mind. But angels of God are commissioned to accompany his servants, and to protect them and their hearers. Satan pleads for the privilege of separating these angels from them, that he may compass their destruction; but Jesus forbids it. If it were not for the constant guardianship of these angels, we would not be able to live on the earth and present the truth.  {HS 156.5}
[HS 156.6]         There have been times since the third angel's message was first proclaimed, when angels in the form of human beings have appeared to men, and conversed with them as they did with Abraham of old. When the complaints of Satan are entered against the servants   157  of God, angels are often sent down to investigate their course, sometimes conversing with men unbeknown to them. They sometimes question those in error, until they tell all that is in their hearts, and then these angels bear their report back to heaven, relating things just as they exist.  {HS 156.6}
[HS 157.1]         Jacob, in his vision of the ladder whose base rested upon the earth, and whose topmost round reached to the highest heaven, saw the God of heaven standing above this ladder of glorious brightness, and angels of God constantly ascending and descending upon it. This fitly represents the love and care of God for his children, and the constant communication there is between earth and heaven. It is also intended to impress us with the importance of walking circumspectly before God. Oh that I could say something to impress you with the offensive character of sin in God's sight!  {HS 157.1}
[HS 157.2]         There are many today who profess to serve God, but who are not doing so in reality. But when Christ comes it will be known who are the chosen of God. “Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. For, 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.”  {HS 157.2}
[HS 157.3]         The exhortation of the prophet is, “Gather yourselves together, yea, gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you.” “Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord's anger.”  {HS 157.3}
[HS 157.4]         In view of what is soon to come upon the earth, I entreat you, brethren and sisters, to walk before God in all meekness and lowliness of mind, remembering the care that Jesus has for you. All the meek of the earth are exhorted to seek him. Those who have wrought his judgments are to seek him. Let self break in pieces before God. It is hard to do this; but we are warned to fall upon the rock and be broken, else it will fall upon us, and grind us to powder. It is to the humble in heart that Jesus speaks; his everlasting arms encircle them, and he will not leave them to perish by the hands of the wicked.  {HS 157.4}
[HS 157.5]         All heaven is interested in the salvation of the human race; what are you doing for yourselves, brethren? While from the light of the cross of Calvary you obtain a view of the great love of God for man, do not build yourselves up in self-esteem; but in humility of soul stand before God as prisoners of hope. Why not be in earnest in your efforts for eternal life? Why not manifest a perseverance and an intensity of desire proportionate to the value of the object of which you are in pursuit? Instead of doing this, many now engage in the work of God at will, and let it alone at pleasure. They thus invite Satan to come in and take possession of their hearts.  {HS 157.5}
[HS 157.6]         What is it to be a Christian? It is to be Christ-like; it is to do the works of Christ. Some fail on one point, some on another. Some are naturally impatient. Satan understands their weakness, and manages to overcome them again and again. But let none be discouraged by this. Whenever little annoyances and trials arise, ask God in silent   158  prayer to give you strength and grace to bear them patiently. There is a power in silence; do not speak a word until you have sent up your petition to the God of heaven. If you will always do this, you will soon overcome your hasty temper, and you will have a little heaven here to go to heaven in.  {HS 157.6}
[HS 158.1]         God wants his people to cleanse their hands and purify their hearts. Will it make them unhappy to do this? Will it bring unhappiness into their families if they are kind and patient, courteous and forbearing? Far from it. The kindness they manifest toward their families will be reflected upon themselves. This is the work that should be carried forward in the home. If the members of a family are not prepared to dwell in peace here, they are not prepared to dwell in the family that shall gather around the great white throne. Sin always brings darkness and bondage; but right-doing will bring peace and holy joy.  {HS 158.1}
[HS 158.2]         The work of overcoming is a great work. Shall we take hold of it with energy and perseverance? Unless we do, our “filthy garments” will not be taken from us. We need never expect that these will be torn from us violently; we must first show a desire to rid ourselves of them. We must seek to separate sin from us, relying upon the merits of the blood of Christ; and then in the day of affliction, when the enemy presses us, we shall walk among the angels. They will be like a wall of fire about us; and we shall one day walk with them in the city of God.  {HS 158.2}
[HS 158.3]         When tempted to sin, let us remember that Jesus is pleading for us in the heavenly sanctuary. When we put away our sins and come to him in faith, he takes our names in his lips and presents them to his Father, saying, “I have graven them upon the palms of my hands; I know them by name.” And the command goes forth to the angels to protect them. Then in the day of fierce trial he will say, “Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast.” What are the chambers in which they are to hide? They are the protection of Christ and holy angels. The people of God are not at this time all in one place. They are in different companies, and in all parts of the earth; and they will be tried singly, not in groups. Every one must stand the test for himself.  {HS 158.3}
[HS 158.4]         There has never been a time when the people of God have had greater need to claim his promises than now. Let the hand of faith pass through the darkness, and grasp the arm of infinite power. While we speak of the necessity of separating from sin, remember that Christ came to our world to save sinners, and that “he is able to save them to the uttermost that come unto God by him.” It is our privilege to believe that his blood is able to cleanse us from every spot and stain of sin. We must not limit the power of the Holy One of Israel. He wants us to come to him just as we are, sinful and polluted. His blood is efficacious. I entreat you not to grieve his Spirit by continuing in sin. If you fall under temptation, do not become discouraged. This promise comes ringing down along the line to our time: “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” I feel that for this one promise a continual song of thanksgiving ought to go forth from the lips of mortals. Let us gather up these precious jewels of promise, and when Satan accuses us of our great sinfulness, and tempts us to doubt the power of God to save, let us repeat the words of Christ, “Him that cometh to me I will in no wise cast out.”  {HS 158.4}
[HS 159.1]      Notes of Travel.  By Mrs. E. G. White    From California to Switzerland       July 13, 1885, in company with W. C. White and his wife, and Sister Sarah McEnterfer, I left California on my long-contemplated journey to Europe. For months I had looked forward to this journey with anything but pleasure. To travel across the continent in the heat of summer and in my feeble state of health, seemed almost presumptuous. Since attending the State camp-meetings in 1884, I had suffered great mental weariness and physical debility. For months at a time I had been able to write but very little. As the appointed time for us to go drew near, my faith was severely tested. I so much desired some one of experience upon whom I could rely for counsel and encouragement. My courage was gone, and I longed for human help, one who had a firm hold from above, and whose faith would stimulate mine. By day and by night my prayers ascended to heaven that I might know the will of God and have perfect submission to it. Still my way was not made clear; I had no special evidence that I was in the path of duty or that my prayers had been heard.  {HS 159.1}
[HS 159.2]         About this time my son William visited Healdsburg, and his words were full of courage and faith. He bade me look to the past, when, under the most forbidding circumstances, I had moved out in faith, according to the best light I had, and the Lord had strengthened and supported. I did so; and decided to act on the judgment of the General Conference, and start on the journey, trusting in God. Bidding farewell to the friends in Healdsburg, I returned with my son to Oakland. Here I was invited to speak to the church Sabbath afternoon. I hesitated; but these words came to me with power, “My grace is sufficient for you,” and I consented. I then felt that I must seek God most earnestly, I knew that he was able to deliver in a manner that I could not discern. In thus trusting, my fears were removed, but not my weakness. I rode to the church and entered the desk, believing that the Lord would help me. While speaking, I felt that the everlasting arms were about me, imparting physical strength and mental clearness to speak the word with power. The love and blessing of God filled my heart, and from that hour I began to gather strength and courage. The next Monday I felt no hesitancy in stepping on board the cars en route for Michigan.  {HS 159.2}
[HS 159.3]         In this experience I learned over   160  again the lesson I have had to learn so many times, that I must lean wholly upon God, whatever my perplexity. He will never leave nor forsake those who commit their ways to him. We must not depend on human strength or wisdom, but make him our counselor and guide in all things.  {HS 159.3}
[HS 160.1]         Although I had prayed for months that the Lord would make my path so plain that I might know that I was making no mistake, still I was obliged to say that “God hangs a mist o'er my eyes.” But when I had taken my seat in the cars, the assurance came that I was moving in accordance with the will of God. Many friends had come to the station to see us off. It was a place of great confusion, and I had not been able to bear anything of the kind for months. But it did not trouble me now. The sweet peace that God alone can give was imparted to me, and, like a wearied child, I found rest in Jesus.  {HS 160.1}
[HS 160.2]         The weather during the first part of our journey was exceedingly oppressive. At one place the thermometer stood at 125 degrees in the shade. In Southern California and Arizona the wind was as hot as though it came from a furnace. This was what I had dreaded; but to our great surprise I was not exhausted by the heat. The blessing of the Lord continued to rest upon me as we journeyed, and I grew stronger every day.  {HS 160.2}
[HS 160.3]         Several of our friends who were going to Iowa and Michigan accompanied us across the plains, so there were thirteen in our party. From Mojave to Kansas City there were only two or three other passengers in the car, and as these readily consented, we erected the altar of prayer, and held religious service on the Sabbath. From time to time some of the train men would drop in and listen. One day my attention was attracted to a young man who appeared very uneasy during the service. At one time he would seem almost ready to weep, and again would manifest great pleasure. He afterward stated to one of our number that it was the first prayer he had heard for five years; yet in the home of his youth, prayer was offered by his parents daily.  {HS 160.3}
[HS 160.4]         I am convinced that we lose much by forgetting Jesus when we travel. We cannot, while upon the cars or boats, enter our closets and there be alone with God; but we can gird up the loins of the mind, and uplift our hearts to him in silent prayer for grace to keep our thoughts stayed upon him; and he will surely hear us. There will be temptations to let our thoughts and words flow in the same channel with those of the worldlings around us; but it should be kept in mind that “in the multitude of words there wanteth not sin.” Those who are Christians will profess Christ in their choice conversation, in their sobriety, and in their deportment wherever they are.  {HS 160.4}
[HS 160.5]         When we reached Kansas City, we found that a place had been reserved for our company in a chair car. The change from one train to another was easily made, and the next day we reached Chicago, where we were met by brethren who accompanied us to Battle Creek. We can truly say that the journey across the plains was accomplished with as little inconvenience and weariness as we have ever experienced in the twenty-six times that we have passed over the road. The Lord blessed us, and we feel it a privilege to give him all the glory. At Battle Creek I was pleased to meet many old friends, and to find a few days of quiet and rest in the home of my son Edson.  {HS 160.5}
[HS 160.6]         Sabbath forenoon I spoke in the   161  Tabernacle, and in the afternoon attended the social meeting. It was a precious privilege for me to bear my testimony, and to listen to the testimonies of the brethren and sisters. The Lord seemed very near, and his presence is always life, and health, and peace. The thought would arise, We shall never all meet here again; but shall we all meet around the great white throne? Who of this large congregation will be missing in the Paradise of God? Who will be among the conquerors, and sing the song of triumph in that home of eternal bliss?  {HS 160.6}
[HS 161.1]         Wednesday noon, July 29, we resumed our eastward journey, stopping, at the request of friends, at Rome, N. Y., for a few hours’ consultation with some of the leading brethren of that Conference, and spending Sabbath and Sunday at Worcester, Mass., where Eld. Canright was holding tent-meetings.  {HS 161.1}
[HS 161.2]         Monday afternoon we were taken by private conveyance to South Lancaster. This ride of seventeen miles was a rest, as were also the few days spent in the quiet home of Sister Harris, although much of my time while there was devoted to completing important writings that I was anxious to leave with the brethren before sailing. Thursday I again visited Worcester, held a meeting with the missionary workers there, and then returned to Lancaster.  {HS 161.2}
[HS 161.3]         A short ride on the morning of the 7th, brought us to Boston. The steamer on which we had secured passage did not leave the dock till Sabbath morning; but we were allowed to go on board with our baggage Friday evening. As we commenced the Sabbath with prayer, the Lord seemed very near, and his peace and blessing came into our hearts. The day was one of rest and quiet.  {HS 161.3}
[HS 161.4]         The weather during the first part of the voyage was pleasant, and we spent much of the time on deck; but the fourth day out was very rough, and we felt best in our berths. The port-holes, which during the first days of the voyage had been left open, admitting the fresh, pure air of the ocean, were now kept closed for several days; but the system of ventilation on this ship was excellent. There was a constant circulation of cold, pure air, and I suffered much less from sea-sickness than I had anticipated, and was enabled during the passage to write over one hundred pages of important matter. The last part of the way we had much fog, which caused the ship to run slow, and made the voyage somewhat monotonous. One night we stopped entirely, as the captain feared, from the sudden fall in the temperature, that we were near icebergs.  {HS 161.4}
[HS 161.5]         I cannot speak too highly of the steamer Cephalonia, which was our floating home for nearly eleven days. It is not one of the fastest, but it is said to be one of the most comfortable, steamers on the Atlantic. The captain and all the officials were kind and accommodating. The cooking was sensible, the food palatable. The bread, both white and graham, was excellent, and fruits, vegetables, and nuts were served liberally; while those who preferred meat found it prepared in almost every style.  {HS 161.5}
[HS 161.6]         The evening of the 18th we arrived in Liverpool, where we were met by friends, and taken to the home of Bro. Drew. Here we united with the brethren in a season of thanksgiving to God for his preserving care during the journey, and the next morning, accompanied by Bro. Wilcox, we took the cars for Grimsby, which is at present the headquarters of our mission work in England.  {HS 161.6}
[HS 161.7]         As we paused here and I looked back upon our long journey across the continent of America and the broad waters   162  of the Atlantic, it was with surprise and feelings of gratitude for the strength I had received. I had traveled more than seven thousand miles, written over two hundred pages, and spoken thirteen times; and I could truly say that my health was much better than when we started. To me this was abundant evidence that I was in the path of duty.  {HS 161.7}
[HS 162.1]      Labors in England       The first two weeks after we landed in Liverpool we spent in visiting among the churches and unorganized companies of Sabbath-keepers in England. At Grimsby we found the mission, or office of the Present Truth, occupying a convenient, well lighted, and pleasantly located building. All the work on the paper, except the press-work, is done in this building, and most of the workers live here. There is also in the house a good-sized room which is used for meetings. We believe that the time will soon come when it will be necessary to secure a larger building, and to purchase a press upon which to print the paper, as well as books and tracts, so that the light may shine forth in more distinct rays to every part of the kingdom.  {HS 162.1}
[HS 162.2]         Friday evening I spoke in Temperance Hall, on the subject of Temperance in the Home. The idea that it is necessary to commence the work of instruction in self-denial and temperance in childhood, seemed new to the people. The most respectful attention was given as I tried to impress upon parents their accountability to God, and the importance of laying the foundation of firm principles in their children, thus building a barrier around them against future temptations.  {HS 162.2}
[HS 162.3]         Sabbath forenoon, when the little company of Sabbath-keepers assembled for worship, the room was full, and some were seated in the hall. I have ever felt great solemnity in addressing large audiences, and have tried to place myself wholly under the guidance of the Saviour. But I felt even more solemn, if possible, in standing before this small company, who, in the face of obstacles, of reproach and losses, had stepped aside from the multitude who were making void the law of God, and had turned their feet into the way of his commandments. In the afternoon a Sabbath-school and social meeting were held. I spoke about thirty minutes in the meeting, and others followed. As I listened to the testimonies borne, I could not but think how similar is the experience of all true followers of Christ. There is but “one Lord, one faith, one baptism.”  {HS 162.3}
[HS 162.4]         Sunday forenoon we had another meeting of the brethren and sisters, and in the evening I spoke in the Town Hall. This, the largest audience room in the place, was crowded, and many were obliged to stand. Those who were best acquainted with the hall estimated that there were twelve hundred present. I have seldom seen a more intelligent, noble-looking company. The “Union Temperance Prize Choir” volunteered to come and sing. This choir, which was composed of about fifty voices, did justice to the English love of music by singing seven pieces, three at the opening, two at the close, and two after the benediction. The subject of the evening was the love of God; and as I reflected that not until the last great day would I again meet all there assembled, I tried to present the precious things of God in such a way as to draw their minds from earth to heaven. But I could only warn and entreat, and hold up Jesus as the center of attraction, and a heaven of   163  bliss as the eternal reward of the overcomer.  {HS 162.4}
[HS 163.1]         Monday we visited Ulceby, where a little company of Sabbath-keepers had been raised up through the labors of Bro. A. A. John. These manifested the deepest interest as their attention was called to the importance of searching the Scriptures to ascertain what is truth. The acceptance of truth ever involves a cross, but the only safe course is to follow the light God permits to shine, lest by neglect it shall become darkness. One lady who had been convinced of the truth, but who was still in the valley of decision, there determined to obey all the commandments of God.  {HS 163.1}
[HS 163.2]         Wednesday, accompanied by Bro. S. H. Lane, we went to Risely, a small town about forty miles from London. Here Brn. Lane and Durland had been holding a tent-meeting for four weeks. The tent seated about three hundred, and in the evening it was full, and a large number stood outside.  {HS 163.2}
[HS 163.3]         My heart was especially drawn out for this people, and I would gladly have remained longer with them. Of the audience it could be said, There were honorable women not a few. Several of these had commenced to keep the Sabbath. Many of the men were convinced of the truth; but the question with them was not whether they could keep the Sabbath and have the conveniences and luxuries of life, but whether they could obtain bread, simple bread, for their children. Some conscientious souls have begun to keep the Sabbath. The faith of such will be severely tested. But will not He who careth for the ravens care much more for those who love and fear him? God's eye is upon his conscientious, faithful children in England, and he will make a way for them to keep all his commandments.  {HS 163.3}
[HS 163.4]         Thursday we took the cars for London. Here we had the pleasure of meeting Eld. W. M. Jones, editor and publisher of the Sabbath Memorial, and pastor of an S. D. Baptist church in London, where he has for many years stood in defense of the Bible Sabbath. We appreciated his kindness in accompanying us to the British Museum, and in explaining to us many things of interest. It would have been pleasant and profitable to spend considerable time among these interesting relics; but we were obliged to be content with only a few hours here in order that we might meet appointments at Southampton.  {HS 163.4}
[HS 163.5]         Southampton was one of the earliest Roman settlements. Its history reaches back to the ninth century. At the present time it has, with its suburban villages, a population of over one hundred thousand. Here we saw the old Roman wall and gates with towers above, which were once used as courts of justice. Although built over nine hundred years ago, the wall in many places has not been impaired by age. It was in this place that our mission in England was first established, and here it remained till 1884, when it was removed to Grimsby.  {HS 163.5}
[HS 163.6]         While at Southampton I spoke to the church Friday evening, and twice on the Sabbath. Appointments were out for Sunday evening in a large hall; but Sunday morning found me sick with a severe cold. I could sit up but little. During the day we rode out, and I came near fainting. The brethren saw that it would be impossible for me to speak that night unless the Lord should work in a special manner. I tried to pray over the matter, and decided to do my part. I arose from the bed, rode to the hall, and stood upon my feet, and the Lord gave me strength as he had many times before under similar circumstances.   164  The pain in my head ceased, the soreness in my throat was removed, and I spoke for more than an hour with perfect freedom. The Lord's name shall have all the glory. Monday morning I was able to return with our company to London, where we remained two days before going to Switzerland.  {HS 163.6}
[HS 164.1]         Although England covers a small territory, it has a vast population, and is a large missionary field. Hundreds could find room to work here if they had the missionary spirit. The city of London alone has twice as many people as all the Pacific Coast States and Territories. But where, oh where are the men who have love enough for the truth and precious souls to give themselves with unselfish devotion to the work? Men are wanted who are willing to leave their farms, their business, and their families, if need be, to become missionaries. There have been men, who, stirred by the love of Christ and the love of souls, have left the comforts of home and the society of friends, even that of wife and children, to go into foreign lands, among savages and idolaters, in hope of sowing the seeds of truth. Many have lost their lives in the attempt, but others have been raised up to carry forward the work. Thus the work has progressed step by step, and the seeds of truth sown in sorrow have borne a bountiful harvest. The knowledge of the Bible has been extended, and the gospel banner has been established in heathen lands.  {HS 164.1}
[HS 164.2]         Salvation was brought to us at great self-denial and infinite cost by the Son of God. Some have followed his example, and have not let farms, or pleasant homes, or even loved ones, stand in their way. They have left all for Christ. But I am grieved and astonished that there are so few who have the real missionary spirit at this time. The end so near, the warning of a soon-coming Judgment yet to be given to all nations, tongues, and peoples, yet where are the men who are willing to make any and every sacrifice to get the truth before the world? Some who do go forth as missionaries are so grieved to leave the things they love that they keep in a state of sorrow and depression, and one-half of their usefulness is destroyed. They are not called to go among heathen or savages, to suffer for food or clothing, nor are they deprived of even the conveniences of life; and yet they look upon themselves as martyrs. Such are not bold soldiers of the cross of Christ. They do not give him willing service.  {HS 164.2}
[HS 164.3]         True, there are many difficulties to be met in presenting the truth even in Christian England. One of the greatest of these is the difference in the condition of the three principal classes, and the feeling of caste, which is very strong in this country. In the city the capitalists, the shop-keepers, and the day-laborers, and in the country the landlords, the tenant-farmers, and the farm-laborers, form three general classes, between whom there are wide differences in education, in sentiment, and in circumstances. It is very difficult for one person to labor for all classes at the same time. Wealth means greatness and power; poverty, little less than slavery. This is an order of things that God never designed should exist. Nothing of this kind was seen anciently among his people when he was their acknowledged leader. Valuable lessons might be learned by the rulers of today, if they would study the plan of government given to the children of Israel.  {HS 164.3}
[HS 164.4]         People were subject to misfortune, sickness, and loss of property the same   165  then as now; but so long as they followed the instruction given by God there were no beggars among them, neither any who suffered for food. Their wise Governor, foreseeing that misfortune would befall some, made provision for them. When the people entered Canaan, the land was divided among them according to their numbers, and special laws were enacted to prevent any one person from joining field to field, and claiming as his, all the land that he desired, or had money to purchase. No one was allowed to choose the most fertile parts for himself, and leave the poor and less desirable portions for his brother; for this would cultivate selfishness and a spirit of oppression, and give cause for dissatisfaction, complaint, and dissension.  {HS 164.4}
[HS 165.1]         By the special direction of God, the land was divided by lot. After it had been thus divided, no one was to feel at liberty, either from a love of change or a desire to make money, to trade his estate; neither was he to sell his land unless compelled to do so on account of poverty. And then whenever he or any of his kindred might desire to redeem it, the one who had purchased it must not refuse to sell it. And if the poor man had no one to redeem it for him, and was unable to do so himself, in the year of jubilee it should revert to him, and he should have the privilege of returning to his home and again enjoying it. Thus the poor and unfortunate were ever to have an equal chance with their more fortunate neighbors.  {HS 165.1}
[HS 165.2]         More than this, the Israelites were instructed to sow and reap their fields for six successive years; but every seventh year they were commanded to let the land rest. Whatever grew of itself was to be gathered by the poor; and what they left, the beasts of the field were to eat. This was to impress the people with the fact that it was God's land which they were permitted to possess for a time; that he was the rightful owner, the original proprietor, and that he would have special consideration made for the poor and unfortunate. This provision was made to lessen suffering, to bring some ray of hope, to flash some gleam of sunshine, into the lives of the suffering and distressed. Is any such statute regarded in England? Far from it. The Lord set needy human beings before the beasts; but this order has been reversed there, and, compared with the poor, horses, dogs, and other dumb animals are treated as princes. In some localities the poor are forbidden to step out of the path to pick the wild flowers which grow in abundance in many of the open fields. Anciently a man when hungry was permitted to enter another man's field or vineyard and eat as much as he chose. Even Christ and his disciples plucked and ate of the corn through which they passed. But how changed the order of things now!  {HS 165.2}
[HS 165.3]         If the laws given by God had continued to be carried out, how different would be the present condition of the world, morally, spiritually, and temporally. Selfishness and self-importance would not be manifested as now; but each would cherish a kind regard for the happiness and welfare of others, and such wide-spread destitution and human wretchedness as is now seen in most parts of England and Ireland would not exist. Instead of the poorer classes being kept under the iron heel of oppression by the wealthy, instead of having other men's brains to think and plan for them in temporal as well as in spiritual things, they would have some chance for independence of thought and action.  {HS 165.3}
[HS 166.1]      166       The sense of being owners of their own homes would inspire them with a strong desire for improvement. They would soon acquire skill in planning and devising for themselves, their children would be educated to habits of industry and economy, and the intellect would be greatly strengthened. They would feel that they are men, not slaves; and would be able to regain to a great degree their lost self-respect and moral independence. It is not impossible that deer might often be replaced by equally beautiful herds of cattle; that landscape gardening and ornamental building behind immense stone walls might be carried on with less contempt for expense; that there would be less money to spare for yachting, and for building dog palaces and hiring men to care for them. Indeed, we might then reasonably look for simplicity of manners to be manifested among the higher classes instead of their present exclusiveness and notions of their own dignity, and for high thinking to take the place of high living.  {HS 166.1}
[HS 166.2]         In a country where so large a part of the people are kept in such a state of servitude to the wealthy, and the higher classes are held in bondage by long-established customs, it is only to be expected that the advancement of unpopular truth will at first be slow. But if the brethren will be patient, and the laborers will be fully awake and thoroughly in earnest to improve every opportunity which presents itself for spreading the light, we are sure that an abundant harvest of souls will yet be reaped from English soil. By tact and perseverance, ample means will be found for reaching the people.  {HS 166.2}
[HS 166.3]         There will no doubt always be difficulty in reaching the higher classes. But the truth will often find its way to the noblemen by first reaching the middle and poorer classes. This was the case in Paul's day. The truth entered Caesar's household through one who was held in bonds, and men and women of high rank became disciples of Christ. Some who are now employed in England as servants and ladies’ maids are quietly working to get the truth before those for whom they labor. Thus through servants or relatives the truth will reach the honest-hearted among the highest as well as the lowest.  {HS 166.3}
[HS 166.4]         Energy and a spirit of self-sacrifice and self-denial are needed in entering the missionary field. I know whereof I speak. Resolute and unyielding men will accomplish much. We have had an experience in the work from its commencement. It began in weakness; but we can testify that wonders can be accomplished by resolute perseverance, patient toil, and firm trust in the Lord God of Israel. There is scarcely a limit to what may be achieved, even in England, if the efforts to advance Bible truth are governed by enlightened judgment, and backed up by earnest exertion.  {HS 166.4}
[HS 166.5]      From London to Basle       Wednesday morning, September 2, we were to leave London for Basle. Bro. H. W. Kellogg, who had been in London with W. C. White about a week, attending to business connected with the publishing houses at Basle and at Christiania, Norway, was to accompany us. We had determined on an early departure; but this, as those know who are familiar with London habits, was not an easy matter. At eight o'clock in the morning the principal business streets of London are as quiet as are those in most of our American cities at six o'clock; and business men are not to be found in their offices until a still later hour.  {HS 166.5}
[HS 167.1]      167       At the small hotel at which we were staying, there was little sign of life before seven o'clock. We asked for breakfast at six, but were told that it would be impossible to furnish anything so early. By previous experience we had learned that usually at this hour the fires were not built, nor were the doors unlocked. So, to carry out our plan, we purchased bread, fruit, and milk in the evening, and asked for dishes to be brought to our rooms that we might prepare our own breakfast. The porter was ［told］ to get up early and have the door unlocked at half past six; but this he failed to do until wakened by us in the morning. After this experience, we concluded that in order to enjoy traveling in Europe it is better to conform to the customs of the country than to try to introduce our own. We could have taken a later train, but thought that the early one would be less crowded and more pleasant.  {HS 167.1}
[HS 167.2]         At the station, an effort was made to “check” the trunks to Basle. But on the English roads there are no checks. After we had paid for all that was in excess of fifty-five pounds for each ticket, they pasted onto each piece of baggage two strips of paper, one with the word “Basle” written on it, the other containing the number “103.” To us they gave one of the papers numbered “103”, after they had written on it the number of pieces we had left in their charge. This is the nearest thing to our American checking system that is to be found in Europe. And on many of the local roads in England, even this is not practiced. There each person has to look out for his own “luggage,” as it is called, and see that it is put in and taken out at the right station.  {HS 167.2}
[HS 167.3]         The first sight of an English train gives anything but a favorable impression. The cars are lower, narrower, and shorter than the American cars; and they look even shorter than they really are, because they have no projecting platforms at the ends, and no overhanging roofs. The platform is not needed, because the car is entered from the side. As you approach the train, a gentlemanly official opens the door of a first, second, or third class compartment, according to your ticket, and if you object to one in which smoking is permitted, he finds one in which it is prohibited. Entering through the narrow door, you find yourself in a little room about seven feet by nine, with two seats and two doors, a seat on each side and a door at each end. The end of the compartment is the side of the car. On each side of the doors are stationary windows, and in the upper part of the door is a window which can   168  be lowered or raised according to the amount of ventilation desired. Just before the train leaves the station, the doors are all closed and locked, and are at once unlocked on reaching another station. The conductor walks along a foot-rail on the outside of the car, clinging to rods placed there for this purpose, and receives the tickets through the window. On fast trains the tickets are usually examined at the stations.  {HS 167.3}
[HS 168.1]         The English engine is a plain, homely-looking affair, without polish or ornament. There is no bell, no immense cow-catcher, no great head-light. These things are not necessary, because the track is thoroughly protected either by high walls or by strong fences or hedges, and all the road-crossings, foot-paths, and intersecting lines are generally built above or below the grade. Where they are not thus built, trustworthy persons are employed to guard the crossing, and at a certain signal to close the entrance to the track, either by gates, bars, or chains. Accidents rarely occur; but when one does, the laws are very severe on the railroad company.  {HS 168.1}
[HS 168.2]         The ride from London to Dover occupied several hours, and was very pleasant. Although it was September, the country through which we passed looked as fresh and green as though it had been spring-time. This formed a striking contrast to the dry, brown fields of a rainless California autumn, and is no doubt due in a large degree to the humid climate of England. Were it not for the numerous manufacturing towns and villages thickly dotted here and there, the country would seem like one vast park, as everything is kept in such a high state of cultivation.  {HS 168.2}
[HS 168.3]         At Dover we went on board a small steamer which took us across the English Channel. The weather was fine, and the channel was unusually smooth; but the waves that would have had no effect on the Cephalonia, tossed this little steamer about, and caused considerable sea-sickness. Our company suffered but little. At Calais we were to take a night train for Basle. Bro. Kellogg and William thought best to secure a berth for me in the sleeping car; but we were traveling with second-class tickets, and the only sleeping car on this train was a first-class coach. To exchange my ticket for first-class, and pay the additional expense for a berth in the sleeper, would cost eleven dollars. This, of course, we could not afford to pay. Fortunately, however, we secured to ourselves a compartment in a car that went through to Basle without change, and by a skillful arrangement of our satchels, bundles, and blankets converted our compartment into a sleeping car, and secured a degree of rest. The railroad builders of Europe have not planned, as have those in   169  America, to prevent the comfort of travelers; and if you can secure plenty of room, you can make yourself quite comfortable for the night in these coaches that at first seem so strange and inconvenient. We could have slept quite well had it not been for the caretaking officials, who would throw open the door at many of the stations, and rattle off some information which we did not understand.  {HS 168.3}
[HS 169.1]         About six o'clock in the morning we reached Basle. Here we were met at the train by friends, and taken at once to the office of Les Signes des Temps, where we met old friends whom we had not seen for years. We are much pleased with the location of the new publishing house. While sufficiently near the center of the town for all business purposes, it is far enough out to avoid the noise and confusion of the city. The building faces the south, and directly opposite is a sixty-acre common of government land, bordered by trees. On the other side of the common are large buildings, behind which rise gently sloping hills covered with green fields and pretty groves. On one of the hills directly opposite us stands a quaint little church, and an old convent long since deserted, and occupied now only by a farmer. Back of all this rise higher mountains, covered with dark firs and forming a fine background to the lovely scene.  {HS 169.1}
[HS 169.2]         The city of Basle was an important place to the Protestant reformers. Switzerland was one of the first countries of Europe to catch the light of morning, and to announce the rise of reformation. And Basle was one of those points on which the light of day concentrated its rays, and whence they   170  remarked, “I am much surprised that they perform no miracle to save themselves; formerly the saints worked frequent prodigies for much smaller offenses.”  {HS 169.2}
[HS 171.1]         Being the seat of a university, Basle was the favorite resort of scholars. It also had many printing-offices. Here Zwingle received his early education; here Erasmus published the New Testament which he had translated from the original Greek into Latin; here Frobenius, the celebrated printer, published the writings of Luther, and in a short time spread them in France, Spain, Italy, and England; and here, too, John Foxe spent a portion of his exile in getting some of his books through the press. Poverty and persecution troubled him, and we fancy we see him walking to and fro upon the surrounding heights, sympathizing with earlier exiles, who said, “We sat down, yea, we wept, when we remembered Zion.” While here he issued the first installment of the “Book of Martyrs.”  {HS 171.1}
[HS 171.2]         As we looked upon our press, working off papers containing the light of truth for the present time, we could but think how much greater difficulties than we have met had been encountered on the same soil in former times by the advocates of Bible truth. Every movement had to be made in secrecy, or their work would be destroyed and their lives imperiled. Now the way seems to be prepared for the truth to go forth as a lamp that burneth. The Bible standard is raised, and the same words that fell from the lips of the early reformers, are being repeated: The Bible, and the Bible only, is the foundation of our faith.  {HS 171.2}
[HS 171.3]         In the providence of God, our publishing house is located on this sacred spot. We could not wish for a more favorable location for the publication of truth in the different languages. Switzerland being a small republic, that which comes from here is not looked upon with the suspicion that it would arouse if passing from one to another of the large rival powers. Three languages are spoken here,—the French, the German, and the Italian; therefore it is a favorable place for issuing publications in these languages.  {HS 171.3}
[HS 171.4]         The grassy common in front of the office, of which we have spoken, is reserved by the Swiss government for military drill. Here, day after day, at certain seasons of the year, we see the soldiers training, so that they may be ready, when needed, to engage in actual service. As we have watched the progress of the drill, and from time to time noted the thoroughness manifest in every department, the query has arisen, Why should there not be in Basle a large army of Christian soldiers drilling for actual service in the battles to be fought in the different countries of Europe against tradition, superstition, and error? Why should those who are preparing to fight the battle for Prince Immanuel be less earnest, less painstaking, less thorough, in their preparation for the spiritual warfare?  {HS 171.4}
[HS 171.5]         Basle has for years been a prominent missionary station among other denominations. Here is located a missionary college in which young men are being educated, and from which some are sent out to foreign lands every year. There are also in the immediate vicinity several other missionary educational institutions. It was in one of these that Bro. Erzenberger was receiving his education when the truth first found him.  {HS 171.5}
[HS 171.6]         We know of no better place in Europe for us to educate workers than right here in Basle. The new office affords an excellent opportunity for   172  persons to learn various branches of the work, and we would like to see scores of young men and women connected with the office, drilling for the Master's service. We believe that the time is not far distant when a school will be connected with the work here, so that workers may be more thoroughly prepared to go forth as missionaries, and also that those of our brethren who have children may have a place to send them where they will not be obliged to attend school on the Sabbath. We are grateful that some efforts are now being made to train young people to go forth as soldiers of the cross of Christ to war against the enemies of truth. But we regret that these efforts are so crippled because of our limited means.  {HS 171.6}
[HS 172.1]         The people of God are not half awake. A stupor seems to be paralyzing their sensibilities. Each of us will soon have to stand before the Judge of all the earth, to answer for the deeds done in the body. All will then have to give an account for the good they might have done, but did not do because they were not so closely connected with God that they could know his will and understand his claims upon them. If the money that has been expended annually by our brethren in selfish gratification had been placed in the mission treasury, where there is now one missionary in the field there might be one hundred. Who will have to render an account for this great lack of funds? Many of our American brethren have done nobly and willingly for the advancement of the truth in Europe. But there is a great work yet to be done. Many who have given liberally could do more, and others should now come forward and bear their share of the burden. Now is the time when houses and lands should be converted into mission funds. Men are to be educated and disciplined. We feel alarmed at the little that is being done, when we have a world-wide message, and the end of all things is at hand. Christ is soon to come in the clouds of heaven to reward every man as his works have been. To whom will it then be said, “Ye have done what ye could”?  {HS 172.1}
[HS 172.2]      The Swiss Conference and the   European Council       One week after we reached Basle the Swiss Conference began. This continued from Sept. 10-14, and was followed by the European Council, which lasted until the 28th. The Conference was quite generally attended by our Swiss brethren, and by representatives from Germany, France, Italy, and Roumania. There were nearly two hundred brethren and sisters assembled; and a more intelligent, noble-looking company is seldom seen.  {HS 172.2}
[HS 172.3]         As I looked over this congregation of dear friends, so ardent and cheerful in the truth, and so anxious to catch every ray of additional light, my reflections were indeed solemn. I thought, These have been highly favored in receiving a knowledge of the present truth. They have accepted it in the face of opposition and ridicule, and often at the expense of worldly prosperity. How earnest should they be to help and encourage one another! They are the members of Christ's body, and we are members one of another. The Day-star has risen in their hearts; the rays of the Sun of Righteousness have shone upon their minds. Happy people indeed who are thus highly favored! Truly, “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.”  {HS 172.3}
[HS 173.1]      173       The meetings increased in interest from the first. The congregation was divided into three parts, those speaking German, French, and English, each company occupying a different part of the hall. Two interpreters followed the speaker. If the sermon or testimony was given in English, it was translated into French and German. If given in French, it was translated into German and English, and into French and English if given in German. This way of speaking was rather embarrassing at first; but this soon wore away, and to me it has proved far less taxing than I anticipated.  {HS 173.1}
[HS 173.2]         Sabbath and Sunday were precious seasons. The Lord especially blessed in speaking Sunday afternoon. At the close of the discourse an invitation was given for all who desired to be Christians, and all who felt that they had not a living connection with God, to come forward, that we might unite our prayers with theirs for the pardon of sin, and for grace to resist temptation. This was a new experience for many, but they did not hesitate. It seemed that the entire congregation were on their feet, and the best they could do was to be seated, and all seek the Lord together. Here was an entire congregation manifesting their determination to put away sin, and to engage most earnestly in the work of seeking God. After prayer, one hundred and fifteen testimonies were borne. Many of these showed a genuine experience in the things of God.  {HS 173.2}
[HS 173.3]         At the close of the Conference, many of our Swiss brethren were obliged to return to their homes; but some remained to the close of the Council, although it continued one week longer than was expected. The Council was attended by laborers from England, Ireland, Wales, Norway, Sweden, Denmark, Germany, France, Italy, and Roumania. Besides the regular business meetings each day, there were held two Bible readings, a class for the benefit of canvassers and colporteurs, and one for those who wished to learn English. There were also several ministers’ meetings, besides the sermons and regular morning meetings for social worship. I felt urged by the Spirit of God throughout the meetings to impress upon all the importance of cultivating love and unity. I tried to present the danger of building up separate interests between different nationalities.  {HS 173.3}
[HS 173.4]         If we have the truth, the work in these countries must enlarge. New fields will be continually opening, and the church must extend her efforts by entering these fields. The message must go, notwithstanding the hard times. We must make special efforts in this direction now, while the angels are holding the four winds. Soon the time to labor will be past. Who does not want to have a part in this closing work? All can do something. Those who cannot give themselves can give of their means, and all can pray not only that the Lord will raise up laborers, but that the treasury may be supplied with the necessary funds to extend the work. Pray, brethren, pray earnestly, that the hearts of some who are doing very little, and of others who have as yet done nothing, may be opened, and that the means that God has intrusted to them may be used to his glory. The work begun in weakness will be carried on to a glorious termination. The truth must go to all nations, tongues, and peoples, and that speedily.  {HS 173.4}
[HS 174.1]      Visit to Scandinavia       At the close of the meetings at Basle the question was raised as to when we should visit the Scandinavian missions. I was weary with labor, and needed rest, having spoken twenty-two times through an interpreter, besides writing many pages. We knew that it was late in the season for a visit to these northern countries; June was said to be the best time to travel in the North, and it was planned to hold the Conferences for the next year in that month. But we were not sure that we should remain in Europe till that time, and we felt that the safest course was to visit the leading churches in Scandinavia at the earliest opportunity. The condition of some of these churches had been presented to me in years past, with many things showing that Denmark, Norway, and Sweden were promising fields for labor. We knew that a great work lay before the missionaries in this field. They desired our counsel about the different branches of the work, and we felt that we could advise with them to much better advantage after making them a visit. It seemed unwise to postpone till another summer this part of the work which we had made the long journey from America to accomplish.  {HS 174.1}
[HS 174.2]         We left Basle Tuesday evening, October 6. There were four in our party, —my son William and myself, Sister McEnterfer my attendant and stenographer, and Sister Cecilie Dahl of Christiania, who had remained after the Conference to be our guide and interpreter. We could not afford to patronize the sleeping car, which is more expensive here than in the United States, but we were very fortunate in securing a compartment to ourselves, and by the use of our blankets, were enabled to rest quite comfortably. The plan of the European car is quite favorable to a comfortable night's travel, when it is not crowded.  {HS 174.2}
[HS 174.3]         There is a great diversity in the railway carriages on the roads in Switzerland, Germany, and Scandinavia. On some roads they are divided, like those in England, into small compartments between which there is no communication; on other roads, especially in Switzerland, they are more like our American coaches, where they are entered at the end. The first-class compartments are elegantly furnished. The second-class compartments, which often occupy part of the same car with the first-class, are usually clean and comfortably furnished, and when not overcrowded are more comfortable than our American day-coaches. Many of the second-class cars are divided into two compartments, two-thirds of the room being devoted to the smokers, and one-third to those   175  who do not smoke. The third-class cars are often closely seated with narrow, hard seats. On some roads, fourth-class cars without seats are run for the accommodation of the very poorest classes. Most of the express trains run first, second, and third class coaches, and so different are the patterns that it is not uncommon to see a long train with no two cars alike.  {HS 174.3}
[HS 175.1]         In the car which we chanced to take for Frankfort, the seats could be drawn together, and the high, upholstered back fell forward from one side, making quite a comfortable couch.  {HS 175.1}
[HS 175.2]         We reached Frankfort Wednesday morning about daylight, where we waited two hours. As it was raining, we saw but little of the city. We found the waiting room very pleasant, being large, and furnished with tables, chairs and comfortable sofas, and well supplied with maps and guide books. We spread our lunch upon one of the tables, and with the addition of hot milk from the restaurant, enjoyed our simple breakfast.  {HS 175.2}
[HS 175.3]         Frankfort is an ancient city, mentioned in history as having been the seat of a religious council more than a thousand years ago. It is a place of great wealth, and is said to possess more beautiful promenades than perhaps any other city in the world. Within a short distance of the town are delightful villages, and several famous watering-places.  {HS 175.3}
[HS 175.4]         In this city Charles V., Luther's great enemy, was elected to the throne of Germany, and here his coronation took place. Hither came the reformer on his way to the Diet at Worms. Having been taken suddenly ill on the journey, he rested for a short time at Frankfort. Suffering as he was, and with the prospect of a martyr's death before him, but still undaunted, he wrote to Spalatin at Worms, announcing his approach. “I am arrived here,” he said, “though Satan sought to stop me in my way by sickness. From Eisenach to this place I have been suffering, and I am at this moment in a worse condition than ever. I find that Charles has issued an edict to terrify me; but Christ lives, and we shall enter Worms in spite of all the counsels of hell, and all the powers of the air.” The dwelling occupied by the reformer is still known as “Luther's house.”  {HS 175.4}
[HS 175.5]         From Frankfort we pursued our journey toward Hamburg, passing through a country diversified with hamlets and cities, mountains, rivers, forests, and cultivated lands. Many features of the landscape are quite unlike America. The farming lands are not divided by fences, and instead of our wide spreading fields much of the land is cultivated in narrow strips, each appropriated to a different crop. In summer the plains appear as if covered with ribbon work of almost every shade of green and brown, giving a very pleasing effect. There are few scattered farm-houses. From the open country we pass suddenly into the midst of high, square blocks, in which the people are crowded together almost as closely as in the most populous cities. The houses are usually large, each containing many families. They are expected to last for hundreds of years, and are built in the most substantial manner, of brick or stone plastered over on the outside. The partition walls and the floors are often of stone or brick, and tile or slate is used instead of shingles for covering the roof. There is little danger of fire passing from one story to another.  {HS 175.5}
[HS 175.6]         Many of the houses present a very ancient appearance, with their steep roofs and small-paned windows. Often  a considerable part of the house appears to be above the eaves. There may be only three or four stories below the   176  eaves, while there are sometimes four or five above, with as many rows of odd little dormer-windows on the roof. Many of the houses in the small villages and in the outskirts of the towns serve the purpose both of barns and dwellings, the people living in one end of the building and the cattle in the other. Sometimes each end is occupied by a family, while the beasts have the center; these are usually kept in the stable by day as well as by night, for most of the land is too valuable to be used for pasturage.  {HS 175.6}
[HS 176.1]         In this densely populated country, every foot of available land has been cultivated for centuries. Wherever the country is too barren and mountainous for other uses, and there are rivers to furnish means of transportation, it is devoted to the raising of forests. In many places where in former times the forests had been destroyed, they have been replanted at the public expense. In many States they are the property of the government, and are as carefully kept as gardens. There are laws prohibiting even private owners from wasting their forests without regard to the public good.  {HS 176.1}
[HS 176.2]         Here and there, crowning the loftiest and most inaccessible heights, we see an ancient castle, often in ruins, but sometimes kept in repair and still inhabited. Those old battlements must have an eventful history. Some of them, like the Wartburg, were the refuge of the Protestants in the time of the Reformation. Could those moss-grown walls but tell what has transpired within their strongholds, or in the mountain fastnesses around them, we would hear stories of thrilling interest connected with the lives of the defenders of the faith. Those witnesses for the truth were hunted down by the fury of their persecutors, driven into dens and mountains and caves of the earth, because they honored the law of God above the precepts of the church of Rome.  {HS 176.2}
[HS 176.3]         Only by terrible struggles has the right of religious liberty been maintained. When the stake and the scaffold proved ineffectual to destroy the Reformation in Germany, popery summoned her armies, the Catholic States banded together to crush out Protestantism, and for thirty years the tempests of war swept over these now fertile plains and populous cities. At the opening of the thirty years war, in 1618, the country had reached a high state of prosperity. It is said that at that time the methods of cultivation were fully equal to those of 1818. “Germany was accounted a rich country. Under the influence of a long peace its towns had enlarged in size, its villages had increased in number, and its smiling fields testified to the excellence of its husbandry. The early dew of the Reformation was not yet exhaled. The sweet breath of that morning gave it a healthy moral vigor, quickened its art and industry, and filled the land with all good things. Wealth abounded in the cities, and even the country people lived in circumstances of comfort and ease.” Since the Reformation, a school had existed in every town and village in which there was a church, and a knowledge of reading and writing was generally diffused among the people. The Bible had found its way into their houses. The hymns of Luther were sung in their churches and their homes.  {HS 176.3}
[HS 176.4]         But during the terrible years that followed, all this was changed. Foreign soldiery, savage and blood-besmeared, traversed the country, marking their course by pillage, fire, and murder. The greatest imaginable horrors were so common that it was a matter of surprise when they failed to be perpetrated. At the approach of the troops, the terror-stricken people sought safety in   177  one-fiftieth of the population remained, and there were regions left without inhabitant.  {HS 176.4}
[HS 178.1]         Such was the spirit of popery in the seventeenth century, and such is her spirit today. Let Rome but gain the power, and our own favored land would witness scenes like those that covered Germany with heaps of slain, and made her harvest fields a lair for the wild beasts.  {HS 178.1}
[HS 178.2]         At Hamburg, about 7. P.M., we again changed cars, and had to wait two hours. After walking from one station to the other, we were shown into a waiting-room where men and women were eating and drinking, and the air was full of tobacco smoke. We chose to remain on the platform outside.  {HS 178.2}
[HS 178.3]         Hamburg, situated on the river Elbe, contains upwards of two hundred and seventy thousand inhabitants. The trade of all Northern Europe centers here; it is the great port of entry for the German empire, and is the most important commercial town on the Continent. Though very ancient, it is a beautiful city. It was here that Tyndale, when forced to flee from England, began the publication of the English New Testament. In wretched lodgings he endured hunger and cold while toiling day and night to give the gospel to England. The Gospels of Matthew and Mark, translated and printed here, were secretly sent to London as the first-fruits of his great work.  {HS 178.3}
[HS 178.4]         A three-hours’ ride from Hamburg brings us at midnight to Kiel, on an arm of the Baltic Sea. Here we are transferred to a little steamer, and are soon at rest in our state-rooms, glad of an opportunity for a few hours’ repose. In the early morning, we land at Corsor, Denmark, and resume our journey by rail.  {HS 178.4}
[HS 178.5]         Denmark is a small country, consisting of a peninsula and larger and smaller islands. Its area is about the same as that of Maryland, but it contains more than double the number of inhabitants, its population being upwards of two millions. This country lies as far north as Labrador and Hudson's Bay in America; yet the climate is not severe; the winter is milder than in most of our Northern States. No doubt this is largely due to the influence of the gulf-stream, which brings a current of warm water from the Gulf of Mexico across the Atlantic Ocean to the shores of Europe. This is a priceless blessing to its far northern countries, which would otherwise be deprived of many of the blessings of life.  {HS 178.5}
[HS 178.6]         The scenery of Denmark is unlike that of Germany. The surface is an almost unbroken plain, in most places but a few feet above the level of the sea. Some parts, indeed, are hilly, but it is said that if the sea level were one hundred feet higher, more than half the country would be covered with water. The fine forests with which Denmark was once adorned have decayed or been cut down. The land is mostly divided into small farms, the possession of a few acres being the summit of a Danish farmer's ambition. Formerly the greater part of the country was owned by the nobility, but during the present century the peasants or farmers have had an opportunity to buy the land, and thus have become an independent class of society. To us this country wears a more familiar aspect than Germany. The fences separating the fields, the farm-houses dotted over the landscape, and the pretty beech groves, remind us of some parts of the United States.  {HS 178.6}
[HS 178.7]         Denmark has considerable moorland, from which a great quantity of peat is obtained. When burned, this produces much heat, and it is largely used by the   179  country people for fuel. The black turf is cut in square blocks like brick, and laid in long rows to dry in the sun; when dry, it is stacked, ready for market. About the homes of the people it was piled in neat stacks, rounded on the top, like beehives. This is one of God's merciful provisions for the poor. The laboring class are so poorly paid that without this it would be extremely difficult for them to obtain fuel.  {HS 178.7}
[HS 179.1]      Copenhagen       Thursday forenoon we reached Copenhagen, and were met by Eld. Matteson, who for some months had resided in the city, and who took us to his home. Here we wound our way up long flights of stairs that seemed almost interminable. We do not find elevators in the cities of Europe as in America, though there is quite as much need of them. In the sixth story we found our friends. They were comfortably and pleasantly situated, though very high up in the world.  {HS 179.1}
[HS 179.2]         The view from our windows was very fine. Just across the street were beautiful grounds which had the appearance of an extensive park or garden. We were somewhat surprised to learn that it was a cemetery. The tombstones were mostly concealed from view by trees and shrubbery. Evergreen hedges separated the inclosures, and choice flowers and shrubs were scattered everywhere. Close by was the large botanical garden and floral nursery, containing rare trees and shrubs, and the most beautiful flowers in almost endless variety.  {HS 179.2}
[HS 179.3]         Toward the sea we saw the huge windmills used for grinding grain. A little to the right is the glistening dome   180  of the Greek church. This dome, we are told, is overlaid with gold, and it is customary to adorn these houses of worship in this manner.  {HS 179.3}
[HS 180.1]         Our first meeting was held on Friday evening, in a little fourth-story hall close at hand, used for Sabbath meetings by our people. About thirty-five were present, most of whom had received the truth through the labors of Brn. Matteson and Brorsen. There were about a dozen in Copenhagen who had begun to keep the Sabbath, and the remainder had come in from the adjacent churches.  {HS 180.1}
[HS 180.2]      Sermon.—Parable of the Fig-Tree       “A certain man had a fig-tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it; and if it bear fruit, well; and if not, then after that thou shalt cut it down.” Luke 13:6-9.  {HS 180.2}
[HS 180.3]         The Jewish nation was represented as the fig-tree which God had planted in his vineyard. This people he had taken unto himself as his own. They had been greatly favored with temporal and spiritual blessings, and he looked to them to bring forth the fruits of righteousness. Year after year he had come to them hoping to find fruit, but had found none. He had been long forbearing. Justice had urged, “Cut it down; why cumbereth it the ground?” But mercy pleaded for still another trial. The Dresser of the vineyard will put forth yet one more effort to save the fruitless tree. The Son of God will come in person to plead with the chosen people. He will take upon himself humanity, and set before them the example of his own life. If this fails to bring them to repentance, it is their last trial. “After that thou shalt cut it down.” In the terrible destruction which came upon the Jewish nation we read the fate of the unfruitful tree.  {HS 180.3}
[HS 180.4]         Under the symbol of the fig-tree, Christ represents, not the Jews only, but all who have neglected to improve the gifts of Heaven. He has bestowed upon us greater blessings than were granted to his ancient people, and he claims of us fruit corresponding to the gifts bestowed. What is this fruit? It is a pure and holy character; godliness, self-denial for others’ good, meekness and lowliness of heart. Jesus claims penitence, faith, and obedience. He came to leave for men a perfect model of character. He was obedient to all the requirements of his Father. If we follow him, we shall in our life carry out the precepts of God's holy law.  {HS 180.4}
[HS 180.5]         Dear brethren, He who has given you talents, has by these sacred trusts made you capable of bearing precious fruit to his glory. Through Christ, God has opened heaven before you, and all needful grace is brought within your reach. The Saviour died that by his grace you might become partakers of the divine nature. He expects you to bear fruit. With what interest has he watched and waited for some returns for his great sacrifice.  {HS 180.5}
[HS 180.6]         Consider, I pray you, the solemn lesson of this parable. The dresser of the vineyard pleads for a respite for the doomed fig-tree; but if it still bear no fruit, he himself declares, “After that thou shalt cut it down.” May not this be the position of some now before me? May they not be even now receiving the last trial? The divine illumination, the example of perfect goodness, are granted us. From time to time, new   181  opportunities, new lessons, are given. And what will be the result? If we are careless and neglectful, we know not how soon the word may be spoken of us, “Cut it down; why cumbereth it the ground?”  {HS 180.6}
[HS 181.1]         How many years have we been in the Lord's garden? and what profit have we brought to the Master? How are we meeting the inspecting eye of God? Are we increasing in reverence, love, humility, confidence in God? Do we cherish gratitude for all his mercies? Are we seeking to bless those around us? Do we manifest the spirit of Jesus in our families? Are we teaching his word to our children, and making known to them the wonderful works of God? 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.  {HS 181.1}
[HS 181.2]         Brethren, be no longer slothful servants. Every soul must battle against inclination. Christ came not to save men in their sins, but from their sins. He has made it possible for us to possess a holy character; do not, then, be content with defects and deformities. But while we are to seek earnestly for perfection of character, we must remember that sanctification is not the work of a moment, but of a lifetime. Said Paul, “I die daily.” Day by day the work of overcoming must go forward. Every day we are to resist temptation, and gain the victory over selfishness in all its forms. Day by day we should cherish love and humility, and cultivate in ourselves all those excellencies of character which will please God and fit us for the blessed society of heaven. To all who are seeking to accomplish this work, the promise is very precious, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.”  {HS 181.2}
[HS 181.3]         Every Christian will have a missionary spirit. To bear fruit is to work as Christ worked, to love souls as he has loved us. The very first impulse of the renewed heart is to bring others also to the Saviour: and just as soon as a person is converted to the truth, he feels an earnest desire that those in darkness should see the precious light shining from God's word.  {HS 181.3}
[HS 181.4]         We are grateful that a few in Copenhagen have accepted the truth of God. Missionaries are needed to spread the light of truth in these great cities, and the children of God—those whom he calls the light of the world—ought to be doing all they can in this direction. You will meet with discouragements, you will have opposition. The enemy will whisper, What can these few poor people do in this great city? But if you walk in the light, you can every one be light-bearers to the world. Do not seek to accomplish some great work, and neglect the little opportunities close at hand. We can do very much by exemplifying the truth in our daily life. The influence which we may thus exert cannot be easily withstood. Men may combat and defy our logic; they may resist our appeals; but a life of holy purpose, of disinterested love in their behalf, is an argument in favor of the truth that they cannot gainsay. Far more can be accomplished by humble, devoted, virtuous lives than can be effected by preaching when a godly example is lacking. You can labor to build up the church, to encourage your brethren, and to make the social meetings   182  interesting; and you can let your prayers go out, like sharp sickles, with the laborers into the harvest field. Each should have a personal interest, a burden of soul, to watch and pray for the success of the work.  {HS 181.4}
[HS 182.1]         You can also in meekness call the attention of others to the precious truths of God's word. Young men should be instructed that they may labor in these cities. They may never be able to present the truth from the desk, but they could go from house to house, and point the people to the Lamb of God that taketh away the sin of the world. The dust and rubbish of error have buried the precious jewels of truth; but the Lord's workers can uncover these treasures, so that many will look upon them with delight and awe.  {HS 182.1}
[HS 182.2]         There is a great variety of work, adapted to different minds and varied capabilities. In the day of God not one will be excused for being shut up to his own selfish interests. And it is by working for others that you will keep your own souls alive. Do you shrink from this work because there is a cross connected with it? Remember that self must be denied if you would win Christ. Earnest, unselfish effort will garner sheaves for Jesus. The humble worker who obediently responds to the call of God, may be sure of receiving divine assistance. The Lord is a mighty helper. If the workers will rely wholly upon him, he will accomplish a great work through them.  {HS 182.2}
[HS 182.3]      The Sabbath Meetings       It was with difficulty that I could speak at the meeting of Friday evening, for the hall was cold and very damp. In this building the plaster had been put directly onto the brick walls, leaving no air chamber, and thus permitted the dampness of the wall to be communicated to the room. There had been no fire in the hall during the season, until a few hours before we assembled, and then it only served to draw out the dampness, and render the atmosphere humid. There was a penetrating chill in the air, that made one shiver in the warmest wrappings. I suffered much from pain in my lungs, while I was speaking, and for hours afterward.  {HS 182.3}
[HS 182.4]         Sabbath morning I still felt the effects of the evening's chill. For two weeks I had been suffering much from some teeth that had been improperly treated by the dentist, and the cold that I had taken not only affected my lungs and throat, but rendered the pain in my teeth almost unendurable. I felt unable to speak to the people; but my earnest prayer went up to heaven for needed strength. Again I ventured to the hall, and found it well filled with interested hearers. I spoke from John 15:1-8, on the subject of the True Vine. I was strengthened and blessed; my infirmities were forgotten in the interest I felt for precious souls. The dear Saviour seemed very near, and the Holy Spirit rested upon the assembly.  {HS 182.4}
[HS 182.5]         The discourse was followed by a social meeting, Bro. Matteson acting as interpreter. Many good testimonies were borne. Some expressed their thankfulness to God that he had sent Sister White such a great distance to visit them. They had read her books and her articles in their paper, and had thus received most precious light and a great blessing. The Testimonies which had been translated into their language had opened to them the Scriptures, and had made the truth so plain that they could not resist it. A high standard had been presented for them to reach, and this had led them to read the Bible, to search   183  their hearts, to pray more, to have greater love for Jesus, and to seek more earnestly to save souls.  {HS 182.5}
[HS 183.1]         One brother said that when he listened to the sermon impressing upon them the necessity of purity and perfection of character, he felt that he could not be saved; that his case was hopeless. But when it was stated that sanctification was not the work of a moment, but of a lifetime, he was encouraged, and determined that day by day he would pray and watch, and search the Scriptures; he would be an overcomer, gaining an experience daily, until he should become strong, and be able to be a blessing to others. With many tears, some expressed their gratitude for the interest the American brethren had taken in them in this far-off country.  {HS 183.1}
[HS 183.2]      Evening Meetings       As the meeting-room occupied by our people was small, and at a distance from the central part of the city, it was thought best to secure for our Sunday and evening services a hall in a more favorable location, and one capable of accommodating a larger audience. It is difficult in Copenhagen, as in all the cities of Scandinavia, to obtain a suitable place for meetings. The halls are mostly used for dancing, concerts, and theatrical entertainments, and they are rented at a high price. After some effort, however, the brethren secured a hall which they assured us would meet the requirements. What was our surprise, upon going to the place for service, to find it in the basement of a building, in the upper stories of which were halls for dancing, and places for drinking. The room was large enough to accommodate two hundred persons, but contained seats for only half as many. It was quite damp, the moisture at times being plainly seen on the walls. One evening, while I was speaking, some young men from the drinking halls above, half intoxicated, gathered about the windows of our hall, and by loud talking and laughing endeavored to interrupt the meeting. They even thrust their heads through an open window, shouting into the room. If it is necessary to speak in such places, we will do so cheerfully. If in this rich and beautiful city there is no suitable room where the truth can be presented to the people, we remember that there was no room in the inn at Bethlehem for the mother of Jesus, and that the Saviour of the world was born in a stable.  {HS 183.2}
[HS 183.3]         There were some in the audience who seemed deeply interested, persons of talent whose countenances I remembered, for they had been presented before me. These persons had been pleasure-lovers, enshrouded in darkness and error, but God was permitting beams of light to shine upon them from his world. The arrows of the Lord were wounding the heart, that the sin-sick soul might turn to the great Physician. I felt such an intense interest while speaking to these souls that I lost sight of my surroundings; I felt that some were in the valley of decision, and I longed to see them take their stand fully and decidedly upon the side of Christ. The Saviour had purchased them by his blood, and he had given them precious talents of influence which they had wasted and abused, and given to the service of the Lord's bitterest enemy. Now there was an opportunity for them to change leaders, and to unite their interests with those of Christ's true workers.  {HS 183.3}
[HS 183.4]         As I spoke, I felt the peril of souls;   184  that some would decide from that time to obey the truth, or would refuse the cross, and reject the offers of mercy. We are to do our work in sowing the gospel seed as though each opportunity were our last to present Christ and him crucified before those assembled; and we should speak to them in such tenderness and love, yet with plainness and fidelity, that though we never meet them again, we shall have done our whole duty.  {HS 183.4}
[HS 184.1]         I spoke five times in Copenhagen. While I was glad to present the truth to the few who could be accommodated in our small meeting-rooms, I would have been pleased to honor my Master by bearing his message to a large number. I am far from being convinced that these small and obscure halls were the best places that could be secured, or that in this great city of three hundred and twenty thousand inhabitants, the message should be given in a basement room that will accommodate but two hundred, and this but half seated, so that a large part of the congregation have to stand. When God sends our brethren help, they should make earnest effort, even at some expense, to bring the light before the people. This message is to be given to the world; but unless our brethren have broad ideas and plans, they will not see much accomplished. While we should labor earnestly for the poorer classes, we are not to confine our efforts to them, nor should our plans be so laid that we shall have only this class of hearers. Men of ability are needed. The more intellectual ability is brought into the work, so long as the talent is consecrated to God and sanctified by his Spirit, the more perfect the work will be, and the higher it will stand before the world. The people generally will refuse the message of warning; yet efforts must be made to bring the truth before those of position and education as well as the poor and illiterate.  {HS 184.1}
[HS 184.2]      Influence of a Tract       An interesting experience related to us by one of our Danish brethren, shows how the truth is sometimes advanced by the very efforts made to hinder its progress. Bro. C. C. Hansen had been convinced by reading the Bible, that the seventh day is the Sabbath. And as the Baptist minister had been presenting to him the Bible argument for immersion, his mind was exercised on the subject of baptism also. About this time Bro. Brorsen visited the place, and gave to the Methodist minister the tract, “New Testament Sabbath.” When he had read it, he gave it to Bro. Hansen, in the hope that by showing that the Bible presents as forcibly the duty of keeping the seventh day, which is universally disregarded, as it does the duty of baptism, he could lead him to renounce the idea of being immersed. He argued that the Sabbath is disregarded by Baptists as well as others, and it could be no worse to set aside immersion than to reject the Sabbath. But the result of this effort was the reverse of what the minister wished. Bro. Hansen read the tract again and again, wept and prayed over it, and instead of renouncing baptism, he decided to keep the Sabbath. At first he thought it his duty to keep Sunday also, and in the attempt to keep two days became discouraged, and gave up the Sabbath. But just at this time Bro. Brorsen came to his help, and explained from the Bible the true relation of the Sabbath and Sunday. Some time later, he was much impressed by reading in the Advent Tidende an account of what I had seen in regard to   185  some in foreign countries receiving the papers and tracts, reading them, praying over them, and finally taking their stand on the Sabbath, for this exactly described his experience.  {HS 184.2}
[HS 185.1]      A Missionary Field       Copenhagen seems like Athens in Paul's day. The pursuit of wealth and pleasure engrosses the attention of the people. Atheism is popular. Eating and drinking, dancing and merry-making, are the subjects of thought and conversation. There are many large and beautiful churches; but the people, like some of the Athenians, are worshiping an unknown God. There is no lack of doctors of divinity, of learned preachers, but they are ignorant of Bible religion.  {HS 185.1}
[HS 185.2]         The teachers in the State Church are looked up to by the people as unquestionable authority in matters of religion. They appear upon the street in a long clerical robe reaching to their feet, with a stiff, quilled ruffle of white linen, nearly a quarter of a yard in width, about the neck. As they pass, men take off their hats and make a low obeisance, and women courtesy, with an air of the greatest reverence. As I saw them, I could not but think of the words of Christ,—and the words apply to these priests as truly as to the ancient rabbis,—“All their works they do for to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.”  {HS 185.2}
[HS 185.3]         It seems a difficult matter to awaken an interest in religious things in these large cities; and yet there are many honest souls in them who will yet accept the light and reflect its rays to others. Copenhagen is sending missionaries to convert the heathen in far-off lands, when there are multitudes of her people who are as truly ignorant of God and his word. Men with the spirit of Paul are needed to preach Christ and him crucified.  {HS 185.3}
[HS 185.4]      A Beautiful City       Copenhagen is a large city for the little kingdom of Denmark. It possesses an excellent harbor, and being situated on the narrow straits connecting the Baltic with an arm of the North Sea, it is on the highway through which passes much of the commerce of Sweden, Germany, and Russia. It is the residence of the king, and the head-quarters of the Danish army. In the midst of the city, and surrounded on all sides by massive stone blocks, are wide, open spaces containing many acres, which are reserved as training-grounds for soldiers. In the early morning we hear the measured tread of large companies of soldiers marching along the streets, and wherever we go on the streets we see companies of tall, athletic young men dressed in the light, jaunty uniform of the king's guards. The king of Denmark is allied with some of the most powerful nations of Europe. While we were in Copenhagen, he was receiving a visit from his son-in-law, the czar of Russia. One of his daughters is wife of the prince of Wales; another is married to the duke of Cumberland. The crown prince is married to a Swedish princess; another son has married a French princess; while one of his sons is the king of Greece.  {HS 185.4}
[HS 185.5]         There is probably no city of its size which has so many beautiful parks, artificial lakes, and pleasant avenues. At a little distance from our stopping-place   186  is an artificial lake which is two miles in length. The water is clear as crystal, and upon its glassy surface many beautiful white swans were floating gracefully. It is crossed by pretty foot bridges, while a broad street runs all around it, and rows of chestnut-trees beautify its borders. In Copenhagen the children have not been forgotten. In different parts of the city there are small inclosures of three or four acres with groves of shade-trees, which are kept solely for play-grounds. No vehicles are allowed to pass through them, and the children can here enjoy their sports in safety.  {HS 185.5}
[HS 186.1]         One day we rode out to a place of resort at the sea-shore, about ten miles from the city. As we look across the strait, here about sixteen miles wide, the hills of Sweden are visible in the distance. The water is very clear, so that the white, sandy bottom can be distinctly seen for a considerable distance. It is strewn with rocks, and with mounds of sea moss of lighter and darker shades of green, forming a lovely picture. At a little distance from the beach is an extensive park four miles in length, a dense forest of beech-trees interspersed with evergreens. This forest is kept like a garden, and there are walks and drives extending through it in all directions.  {HS 186.1}
[HS 186.2]         The dark blot on this beautiful scenery is the beer gardens. At the entrance to the grounds are buildings fitted up in the most attractive manner for the sale of wine and beer, and these places are liberally patronized. It is not enough that temptation lurks at every street corner in the great city, but it lies in wait for all who go out for recreation amid the scenes of nature. God designed that we should be refreshed and invigorated by the blessings he has bestowed upon us in his created works. It is his purpose that the beauties of   187  nature should have a refining, elevating influence upon us. He has endowed men with mental powers capable of reasoning from cause to effect; by studying the great book of nature, they may comprehend the majesty, the goodness, and the power of the Creator. Were the senses kept clear, and the intellect unclouded, they would thus find manifold sources of elevated, satisfying enjoyment, and their hearts would go out in praise and gratitude to God.  {HS 186.2}
[HS 187.1]         But this Satan is determined to prevent. Therefore he tempts men to the use of wine and strong drink, by which the understanding is darkened, the senses confused, and the image of God defaced. By the indulgence of appetite the perceptions become so blunted that men cannot discern God in his works; they may range through the most beautiful scenes in nature, but they have not a thought of the Creator. How many, endowed with good natural abilities, thus degrade the intellect and dishonor God. Their nature becomes brutish; it is impossible for them to be heavenly-minded. They have rendered themselves incapable of governing or guiding the springs of mental or moral activity. Thus Satan prevents man from fulfilling the destiny which Heaven has marked out for him,—to reach the highest attainments, physical, mental, and moral, that he himself may be happy, that his fellow-men may be blessed by his example, and that God may be glorified.  {HS 187.1}
[HS 187.2]         The things of this world would be enjoyable, were it not for the curse of sin; but crime, sorrow, suffering, and death meet us everywhere. Property, and even life itself, is not safe. Upon the most beautiful portions of the earth, in the valleys, on the mountains, in the crowded cities, in the wilderness, or upon the waters of the great deep, there is danger and death. The restless, surging masses of humanity have forgotten their Creator; transgression of God's law has brought discord, misery, and desolation upon our world; and yet, in their blindness and madness, men continue to transgress. They refuse to listen to the voice of God, inviting them to find peace in him. Kings, statesmen, the mighty ones of the earth, are powerless to give peace and rest to the soul. It is only in obedience to God's law that true happiness can be found. We must submit our will to God if we would have his divine and eternal harmony in our souls.  {HS 187.2}
[HS 187.3]         The richest treasures, the highest blessings of this life, are meager and unsatisfying when compared with those of the future, immortal life. There will open to the senses scenes of beauty that no language can portray. “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.” And these precious treasures are freely offered to all who will accept them. “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.” {HS 187.3}
[HS 187.4]      Stockholm       From Copenhagen a small steamer takes us across the strait to Malmo, Sweden. This has for centuries been a thriving sea port, and is now the third city of Sweden in population and importance.  {HS 187.4}
[HS 187.5]         The channel which separates the coast of Denmark from that of Sweden, is in some places but a few miles wide. On both sides of this channel there are fortifications, and for hundreds of years all the commerce of the world going through this strait was required to pay   188  tribute to Denmark for the privilege of passing. About thirty years ago, however, our government strongly protested against this demand, and other governments uniting with it, Denmark was forced to give up this source of revenue, to which, indeed, she had no just claim.  {HS 187.5}
[HS 188.1]         Hardly a town or hamlet that we have passed on our journey since leaving Basle but has an interesting history connected with the Reformation. Malmo was one of the first cities of Denmark—to which it then belonged—to fully receive the gospel. In 1527 the first Protestant sermon was preached in a meadow outside the  walls. Those who had listened to the gospel of God's glorious grace desired to express their feelings in songs of praise, but there existed nothing in the Danish language suitable to be used on such occasions. In the Romish church the people were silent worshipers; the only songs were the chants and canticles of the priests in an unknown tongue. But such worship could not satisfy an intelligent faith. A translation of the songs of David into the Danish language, soon after published, was everywhere received with great joy. They soon displaced the ballads which had been sung till then. They were heard in the castles of the nobles, and were used in the assemblies of the Protestants, and they may be said to have opened the gates of Malmo to the gospel.  {HS 188.1}
[HS 188.2]         “Louder songs re-echoed day by day round the walls of Malmo, as the number of worshipers increased. Soon the gates were opened, and the congregation marched in, to the dismay of the Romanists, not in serge and sackcloth, not with gloomy looks and downcast heads, as if they had been leading in a religion of penance and gloom, but with beaming faces, and voices thrilling with joy. The churches were opened to the preachers; the praises uttered outside the walls were now heard within the city. It seemed as if Malmo rejoiced because salvation was come to it. Mass was abolished, and in 1529 the Protestant religion was almost universally professed by the inhabitants.” A theological college was established here, from which many able teachers went out to spread the doctrines of the Reformation.  {HS 188.2}
[HS 188.3]         A night's journey by rail from Malmo brings us to Stockholm. Here we have a church of ninety members, the result of Eld. Matteson's labors and some colporter work.  This church seemed to prize very highly the privileges afforded by the meetings. Their hall, which had seats for some over two hundred, was crowded every evening. Every foot of standing room was occupied. I spoke to them on the Sabbath and at three evening meetings. Our brethren and sisters gave earnest attention, and all were prompt to respond.  {HS 188.3}
[HS 188.4]         There is in Stockholm much more interest in religion than in Copenhagen. The churches are better attended, and there is a more general interest to investigate the prophecies, and the doctrines of Scripture. The Scandinavians, and in fact nearly all European worshipers, manifest much more reverence than is seen among Americans. As soon as they enter the place of worship, they bow their heads and offer silent prayer.  {HS 188.4}
[HS 188.5]      An Easy Religion Popular       We are told that the people of these countries will be pleased with our discourses if we dwell on the love of Jesus. Of this they never tire, but we are in danger of losing our congregations if we dwell on the sterner questions of duty and the law of God. There is a spurious experience prevailing everywhere.   189  Many are continually saying, “All that we have to do is to believe in Christ.” They claim that faith is all we need. In its fullest sense, this is true; but they do not take it in the fullest sense. To believe in Jesus is to take him as our redeemer and our pattern. If we abide in him and he abides in us, we are partakers of his divine nature, and are doers of his word. The love of Jesus in the heart will lead to obedience to all his commandments. But the love that goes no farther than the lips, is a delusion; it will not save any soul. Many reject the truths of the Bible, while they profess great love for Jesus; but the apostle John declares, “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” While Jesus has done all in the way of merit, we ourselves have something to do in the way of complying with the conditions. “If ye love me,” said our Saviour, “keep my commandments.”  {HS 188.5}
[HS 189.1]      Humble Laborers       There are some in Stockholm who in humble circumstances are seeking earnestly to spread the knowledge of the truth. One of these is Bro. Norlin, who labors as a colporter. Shouldering his pack, stocked with our books and papers, he goes on foot from place to place, often traveling many miles a day. His profits have been very small, especially on those of our Swedish books that are published in America, where the cost of production is greater than in Europe, and the expense of transportation to Norway and then to Sweden must be added to the first cost. When the whole expense is taken from the low prices at which books are sold in these countries, very little margin is left for the colporter. On one of the large bound books he received but five cents a copy, on some other books only three cents. ［AT THE GENERAL CONFERENCE OF 1885, THE TRUSTEES OF THE S. D. A. PUBLISHING ASSOCIATION VOTED TO FURNISH PUBLICATIONS TO FOREIGN MISSIONS AT THE COST OF PRODUCTION. THIS WILL HELP THE COLPORTEURS IN MANY FIELDS.］ On those works published at our office in Christiania he received one-third discount; but these are mostly small pamphlets or tracts which sell for a few cents each. Of course it is difficult to support himself and his wife on such profits; but Bro. Norlin's wife is an industrious worker, doing house-cleaning, washing, or any other kind of hard work by which she can help in gaining a livelihood. They live in a very economical manner, occupying one good-sized room on a fourth floor, with the use of a small kitchen with another family. This is a sample of how the work has had to be done in Denmark, Sweden, and Norway. Those who are thus traveling on foot and carrying the books and papers in their leathern sacks are apparently engaged in a humble work; but they should not feel that it is in any sense degrading. It was in a humble manner that Christ labored when he was on the earth; he went on foot from place to place, teaching as he walked. Those who are spreading a knowledge of the truth are scattering precious light that some souls will accept. In the kingdom of God the fruit of their labors will be seen.  {HS 189.1}
[HS 189.2]      A Swedish Home       When we came to Stockholm we were taken to the home of Bro. Norlin, who, living near the meeting-hall, had secured extra rooms in order to entertain us. Neither he nor his wife could speak English; Bro. Matteson, who came with us from Copenhagen, acted as interpreter. But our good friends had just moved into a new brick house,   190  which was not thoroughly dry; in some parts of the building the masons were still at work, and the chill and dampness rendered it unsafe for me to remain there, I thought of taking a room at a hotel for myself and Sister McEnterfer; but neither of us could speak the Swedish, and how were we to make our wants known? While we were thus in perplexity considering the situation, Sister Johanneson, who had lived in America and could speak English quite well, came in to invite us to her home. This invitation we gladly accepted. Her house was pleasantly situated on a hill in the suburbs of the city. A cosy little parlor on the third floor was appropriated to our use. I had become much reduced in strength by the pain I had endured and still continued to suffer from my teeth, and the rest and quiet of this home was very grateful.  {HS 189.2}
[HS 190.1]         We were pleasantly surprised to find the table very much the same as at our Sanitarium at Battle Creek. The dishes were simple and healthful, and prepared with a skill and nicety that made them inviting and palatable. There is great need of a more general knowledge of the science of healthful cookery. There is a wide field of usefulness open to intelligent, experienced cooks in teaching young ladies how to prepare plain, simple food in a palatable and healthful manner.  {HS 190.1}
[HS 190.2]         The rooms were warmed by tall, earthenware stoves, reaching nearly to the ceiling. These stoves are made square or round to suit the taste, of various colors, and many are more ornamental than our black iron stoves. The one in the family sitting-room was nearly square, and set in one side was a large gilt-framed mirror, not less than six feet long and half as wide. In the morning a wood fire is made, and when the fire is well under way, the doors may be opened, and we have a bright, cheerful blaze throwing out its heat into the room as from a fire-place. When the wood has burned down to a coal, the doors are shut, and the drafts closed. Thus the whole structure becomes heated, and retains its warmth all day. In most Swedish houses, one of these stoves is to be found in nearly every room except the kitchen.  {HS 190.2}
[HS 190.3]         This sister's husband had not taken his stand on the truth, but his interest was with our people. He was a salesman in a large cloak and fur store, and, to all appearance, it would be impossible for him to keep the fourth commandment and retain his position.  {HS 190.3}
[HS 190.4]         The Scandinavian children seem remarkably quiet and well trained. Wherever we went, they came forward, one by one, and shook hands with us, the girls making a courtesy, and the boys a low bow. Sister Johanneson's four children, from the girl of eight down to the three-year-old boy, welcomed us in this manner when we came; and whenever they met us, morning, noon, or evening, the greeting was repeated. At another place where we visited, even the little girl of two and a half years went through the ceremony with credit.  {HS 190.4}
[HS 190.5]         Mr. Johanneson was training his children in singing, and we enjoyed the music of their little voices blending together in sacred songs. If parents generally would give more time to the education and training of their children, having really a home school for them, their families would be far happier. Children who are gifted with the talent or love of music may receive impressions that will be lifelong by a judicious use of these susceptibilities as the medium for religious instruction. Less time should be spent in the ornamentation of   191  clothing, and far more attention should be given to making the character lovely. It is the inward adorning that will endure; the influences which give direction to these young lives will be far-reaching as eternity.  {HS 190.5}
[HS 191.1]      A Sad Calamity       A short time before we came to Stockholm, a sad calamity occurred, which cast a gloom over the entire city. Christine Neilson, the famous Swedish singer, visited Stockholm, and thousands crowded to the theater to hear her sing. But there were great numbers who could not secure admittance, and for the benefit of these she promised to sing in the open air before her hotel, at the close of her last evening's engagement. An immense crowd collected, from twenty-five to thirty thousand people. There was a bridge opposite the hotel, and as the people crowded upon this at the close of the entertainment, the cry was raised that the railing was giving way, and the people were being crowded into the water. A panic followed. In the rush to get off the bridge, men, women, and children were trampled down, eighteen persons were killed, and not less than seventy wounded.  {HS 191.1}
[HS 191.2]         We often hear of disasters in theaters and pleasure resorts, where lives are lost, and many are wounded, and perhaps made life-long sufferers. But these things do not arrest the pleasure-seekers. They rush on, thirsting for excitement, and often in the very act they too are hurled into eternity; without a moment's warning, their probation is ended; and what has been their life record? Can Christ say of these, “Well done, good and faithful servants”? Multitudes are vainly seeking happiness in worldly amusements. They crave something which they have not. They are spending their money for that which is not bread, and their labor for that which satisfieth not. The hungry, thirsting soul will continue to hunger and thirst so long as it partakes of these unsatisfying pleasures. Oh that they would listen to the voice of Jesus, “If any man thirst, let him come unto me and drink.” Those who drink of the living water will thirst no more for frivolous, exciting amusements. Christ, the well-spring of life, is the fountain of peace and happiness.  {HS 191.2}
[HS 191.3]      Situation of Stockholm       Stockholm has been called the Venice of the North. Its situation, upon islands, on a plain, and on rocky hills surrounded by water and islands in every direction, is exceedingly picturesque. In one respect it is strikingly unlike most other cities; lying, as it does, in immediate proximity to primeval forests and rocky islands where there is hardly a trace of cultivation. There are few cities in Europe whose general aspect is more attractive than that of this northern capital.  {HS 191.3}
[HS 191.4]         The islands on which the city is built are connected by massive stone bridges; the houses are generally of brick stuccoed, and colored buff or yellow. The streets in the ancient city are crooked, narrow, and dark; but in other portions they are wider and straighter than in many other European cities. Modern Stockholm reminds us of San Francisco.  {HS 191.4}
[HS 191.5]      Sweden and the Thirty Years’ War       Sweden is a weak and apparently unimportant country, in comparison with some of its powerful neighbors; but its history is not without events of thrilling interest. It was from Sweden that deliverance came to Germany in   192  her terrible struggle against the papal armies during the thirty years’ war. The imperial forces had swept over the Protestant States of Germany, to the shores of the Baltic Sea, and were looking across its waters to a conquest which should extend the papal dominion over the countries of the North. The religion and the liberty of Christendom were on the point of being trodden out. For years the work of ruin had been going forward. Other nations looked on, but lifted no hand to interpose. Even England stood apart. And in Germany itself, some of the Protestant princes had so far lost the spirit of the Reformation that they contented themselves with appeals and protests, and lent no aid to their brethren struggling against such fearful odds.  {HS 191.5}
[HS 192.1]         Then it was that Gustavus II., the king of little Sweden, came to the deliverance of the oppressed nations. It was a herculean task which he had undertaken. With slender means and a small army he must encounter an enemy that possessed exhaustless resources and unnumbered forces. But faith that God, whose cause he was   193  undertaking, would sustain him, urged him forward to become the defender of Protestantism.  {HS 192.1}
[HS 193.1]         “Like a dying man he set his house in order,” and bade a solemn farewell to the States, which he was never to see again. With his little force he landed on the shores of Germany on the 24th of June, 1630, exactly a hundred years from the day when the Augsburg Confession had been presented to Charles V. The emperor Ferdinand heard with contemptuous indifference of the coming of Gustavus. The proud courtiers of Vienna “looked in the State Almanac to see where the country of the little Gothic king was situated.” Even the Protestant princes failed to discern their deliverer in a guise so humble. They had hoped for assistance from some powerful nation, but what help could a petty kingdom like Sweden bring them? But the Lord delivereth neither by few nor by many. The armies of Ferdinand could not stand against the attacks of Gustavus. Victory after victory attended the Protestant arms. In the full tide of success, Gustavus fell; but his people, true to the purpose for which his blood was shed, continued the struggle, until a peace was won which delivered all Northern Europe from the papal yoke.  {HS 193.1}
[HS 193.2]         In the old Riddarholms church at Stockholm the body of Gustavus is entombed. The following inscription is placed near his resting-place: “He undertook difficult things; he loved piety; he conquered his enemies, extended his kingdom, exalted the Swedes, and delivered the oppressed; and he triumphed in death.”  {HS 193.2}
[HS 193.3]      Appearance of the Country       A large part of Sweden is lowland, yet it has mountains so high as to be covered with eternal snows. There are extensive forests of spruce and hemlock, and a great number of beautiful lakes. It is said that one-tenth of the entire area is covered with lakes. The larger of these have been connected by canals, so that small ships can cross the country, from Stockholm on the east coast to Gottenberg on the west. These numerous bodies of water serve to moderate the climate, which, from the position of the country, would naturally be very severe.  {HS 193.3}
[HS 193.4]         This country, though old, is sparsely settled. With an area more than fifteen times larger than that of Denmark, it has only two and a half times as many inhabitants. Outside the great cities the people are primitive in their habits. While they are characterized by general intelligence, they are slow to accept changes or to make improvements. The styles of living, the means of transportation and locomotion, the marriage and funeral customs, and the religious ceremonies, all show how old usages retain their power. Yet the inhabitants of Sweden are generally more willing to listen to new doctrines than are those of Norway or Denmark.  {HS 193.4}
[HS 193.5]         In the country and small towns the houses are nearly all built of logs, or of timbers about six inches square. They are ceiled on the inside, covered with cloth, and papered. After the logs have had a year or two to settle, the houses are boarded on the outside, and painted red. Nearly all the houses in Sweden are red. Many are thatched, and some are roofed with turf; a layer of birch bark is first used, and this is covered with sods; the grass grows on the turf, keeping it fresh and green, and flowers are sometimes planted in it. These houses are said to be warm and dry; they present a quaint and picturesque appearance.  {HS 193.5}
[HS 194.1]      194       We saw in Stockholm many country-women in their provincial costumes. Those from one locality wore a cone-shaped cap fully a foot high, a red tunic, and a large checked or striped apron woven of coarse yarn as we weave striped carpets in America.  {HS 194.1}
[HS 194.2]         At Copperberg, where we spent the night after leaving Stockholm, we first had an opportunity to observe the Swedish table customs. In the dining-room of the hotel was a table having a large flower-pot in the center, and spread with bread, butter, cheese, cold salt meat, and various relishes and liquors. All are expected to patronize this table as an introduction to their regular meal,—a novel method of stimulating the appetite, which those unaccustomed to it are not likely to find successful. Men and women help themselves to what they wish, and walk about the room, talking and eating. After this they order whatever dishes they desire, seat themselves at one of the small tables, and eat at their leisure. But this first course, called “smorgas,” is always eaten first, and usually in the manner I have described. {HS 194.2}
[HS 194.3]      Grythyttehed       Sabbath and Sunday, October 24 and 25, we spent at Grythyttehed, a village surrounded by forests, nearly a hundred and fifty miles north-west from Stockholm. Here we were kindly cared for at the hospitable home of Bro. and Sister Hedin. This brother had in former years been a man of dissipated habits; and as the result, he was poor in every sense. When the truth was preached here, he received it, and it began its work in his life and character. He became temperate and industrious, and began to prosper in his business, so that he now keeps several men in his employ. He desired to entertain the ministers that visited them; but his house was small, and his family large, and it was often necessary for the ministering brethren to find a place among strangers. Such was Bro. Hedin's love for the truth, that he hired money to build a good-sized two-story house where he could have room to receive the Lord's servants. Two large chambers, comfortably furnished, and provided with stoves and writing-tables, are kept for their use. This brother's history shows what Bible truth can do for a man. It elevates, ennobles, and refines him; it will fit him for the society of holy angels in the kingdom of God.  {HS 194.3}
[HS 194.4]         But worldly prosperity is not often the lot of those who receive the truth. Our brethren in America have but little idea of the difficulties to be met by those who keep the Sabbath in these countries. The laboring class is poorly paid, especially in the country. Many a man works for thirty-five cents a day in the summer, and fifteen in the winter. Most of our people are poor, and it is very difficult for them to obtain work, even at low prices. The elder of this church is employed in a store as general manager, and when he began to keep the Sabbath, his salary was cut down from 700 to 600 kroner, about $162, a year; on this small sum he supports a family of five. There are many who have to lift a heavy cross, and walk by faith, not by sight. Many suffer poverty and reproach; but this should not prevent them from obeying God's commandments. Their reward will be in accordance with their self-denial and sacrifice for the truth's sake.  {HS 194.4}
[HS 194.5]         At this place is one of the oldest companies of Sabbath-keepers in Sweden. They number about fifty. Here there   195  was the greatest interest in the meetings. Our people hold their meetings in a union house built by dissenters, and open to all denominations. Here a plan quite common in Sweden, but new to us, was adopted to supply the lack of an organ. A lady who occupied a room adjoining the meeting-hall, and who had charge of the building, was a skillful player on the guitar, and possessed a sweet, musical voice; at public worship she was accustomed to supply the place of both choir and instrument. At our request she played and sung at the opening of our meetings.  {HS 194.5}
[HS 195.1]         Our people here are considerably scattered, but on the Sabbath they came in from all the surrounding country. The ground was covered with snow, and one brother came thirty miles in a sleigh, while others, both men and women, walked from six to twenty miles. Eld. Matteson preached in the morning, and when all had had time to come in from a distance, I followed, speaking from Philippians 4:4-7: “Rejoice in the Lord always.” I dwelt upon the importance of exercising faith in God, so that we can rejoice in him even in the midst of trials and persecutions, and of laboring in the spirit of Christ to win others to the truth.  {HS 195.1}
[HS 195.2]         We saw in this company several brethren, who, we believe, could do good work as canvassers and colporteurs. The importance of this work was set before them, and the brethren agreed to meet together and study the Bible, preparatory to engaging in missionary labor. As we passed out of the house at the close of the meeting, many crowded around to shake hands with me. They could not express their feelings in words, but they pressed my hand, and with the tears coursing down their cheeks silently pointed upward. We hope to meet these dear friends among the saved, when we shall all have one language, and there will be no barriers to our communion with one another.  {HS 195.2}
[HS 195.3]      Perseverance Amid Trials       It was in this place that Eld. Rosqvist was forbidden to preach, by the church council, and because he continued preaching, was arrested at the instigation of the priest, fined, and finally brought to prison.  {HS 195.3}
[HS 195.4]         On Sunday afternoon I spoke of the time of trial and persecution awaiting God's people, and their duty to hold fast the truth. God has presented in his word sacred truths, and he expects us to accept them without regard to our own convenience, or good name, or worldly profit. Whenever a doctrine or duty is brought before us, the all-important question to be decided is, Is it enforced by the word of God? Does the Lord require this of us? If so, whatever may be the cross involved, we should unhesitatingly accept it.  {HS 195.4}
[HS 195.5]         If we love God and keep his commandments, we need not expect the world to be in sympathy with us, any more than it was with Christ. Says John, “The world knoweth us not, because it knew him not.” And in all ages the defenders of the faith have realized the truth of the words of Paul, “All that will live godly in Christ Jesus shall suffer persecution.” Because the truth contradicts the doctrines of men, and condemns their unrighteous practices, it excites the most bitter opposition. The majority, even of those who bear Christ's name, are unwilling to follow his example of self-denial and cross-bearing; and as they become more and more alienated from him, they cannot distinguish between the heavenly   196  and the earthly; their peace is disturbed by the fact that there is a people that serve God and renounce every sinful practice. Men who are trampling upon God's requirements feel a constant rebuke from the course of those who render obedience to him; and this is why such enmity is manifested against all who are true to God. For this reason the Pharisees rejected Christ, and the same spirit still exists, and will continue to exist until the close of time.  {HS 195.5}
[HS 196.1]         Said Christ to his apostles: “Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves. But beware of men; for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake.” “Ye shall be hated of all men for my name's sake; but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another.” “The disciple is not above his Master, nor the servant above his Lord.”  {HS 196.1}
[HS 196.2]         Such is the treatment which the servants of Christ receive because they teach truths that are not in harmony with the doctrines of a world-loving church. And have not some of our brethren, even in this place, felt the force of these words of Christ? Have they not met, in the priests of the church, the same spirit that Christ encountered in the Pharisees? They have been forbidden to preach the truth. They have been brought before councils, and scourged in the synagogues, subjected to the stripes of reproach and falsehood, presented to the people as heretics, men not fit to be at large. The church authorities, like the chief priests and scribes of the Jews, have brought them to Pilate, to pronounce sentence against them, and have caused them to be thrust into prison. But all this is only a small matter in comparison with what is to be. The most bitter and cruel persecution always comes from those who have the form of religion without the spirit and power of godliness. There is nothing at which religious prejudice will hesitate.  {HS 196.2}
[HS 196.3]         That which especially excites the enmity of the world in our day is the presentation of the claims of the fourth commandment. And this is the special work for the people of God at this time. The prophet John, looking down to the last days, saw that the temple of God was open in heaven, and the ark of his testament was seen. That ark contains God's holy law, and John sees a people whose eyes are directed to the temple; their attention is fixed upon the law contained in the ark. “Here are they that keep the commandments of God, and the faith of Jesus.” Heaven is watching this work with the deepest interest. Angels are watching the development of character, and are weighing moral worth. They are bidden to place a mark upon those who are loyal to God's commandments; such will have special help from God to endure the test and proving of the time of trouble.  {HS 196.3}
[HS 196.4]         If we are seeking earnestly for the truth, we shall find it. The Saviour's promise is, “If any man will do His will, he shall know of the doctrine.” “The entrance of Thy words giveth light;” and we shall know, “if we follow on to know the Lord, his going forth is prepared as the morning.” As the sun, rising higher and higher in the heavens, sends forth its rays with ever-increasing brightness to the noontide glory, so the Sun of Righteousness sheds its light, shining more and more unto the perfect day.  {HS 196.4}
[HS 197.1]      197       Those who cling to old customs and hoary errors have lost sight of the fact that light is ever increasing upon the path of all who follow Christ; truth is constantly unfolding to the people of God. We must be continually advancing if we are following our Leader. It is when we walk in the light that shines upon us, obeying the truth that is open to our understanding, that we receive greater light. We cannot be excusable in accepting only the light which our fathers had one hundred years ago. If our God-fearing fathers had seen what we see, and heard what we hear, they would have accepted the light, and walked in it. If we desire to imitate their faithfulness, we must receive the truths open to us, as they received those presented to them; we must do as they would have done, had they lived in our day.  {HS 197.1}
[HS 197.2]         Just before his crucifixion, Jesus prayed for his disciples, “Sanctify them through Thy truth; thy word is truth.” It is the duty of every one to search the Scriptures for himself. We cannot accept the assertions of men as infallible. To those who oppose and denounce our faith we say, Show us from the Bible that we are in error. God's word is to judge us at the last day, and we want to know what saith the Scripture. We are regarded with jealousy and bitterness because we will not accept as evidence the assertions of men and the testimony of the Fathers; but we cannot purchase peace and unity by sacrificing the truth. The conflict may be long and painful, but at any cost we must hold fast the word of God. “The Bible, and the Bible only,” must be our watchword.  {HS 197.2}
[HS 197.3]         I would say to those who have turned their feet into the way of God's commandments, It is not enough to profess to keep the law of God; do you carry its precepts into your daily life? To profess the truth and not be sanctified through it, is to dishonor God. We want the truth on every point, and we are to put it in practice daily. Come to Christ in simplicity and faith, and he will enlighten your understanding, and enable you to walk so humbly and circumspectly before your fellow-men that they can speak no evil of you except for the same reason that men spoke evil of Christ. While you follow in the path of humble obedience day by day, you will be gaining a living experience in the things of God,—an experience which you must have in order to stand in the troublous times before you.  {HS 197.3}
[HS 197.4]         I thank God that the light has come to this place. Although it may seem that you are all alone here, yet you are not alone; for Christ is with you; you are in blessed company. You have the words coming down the line from prophets and apostles, to encourage you to steadfastness. Many of these holy men lost their lives for their faithfulness to God. If you suffer for the truth's sake, remember that this is no more than others have done before you. What trials and afflictions Paul endured, yet 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.”  {HS 197.4}
[HS 197.5]         As the wickedness of the wicked increases, opposition will be brought to bear upon you closer and closer. Satan has many batteries prepared to open upon the people of God. You will have troubles and difficulties to meet, such as you never experienced before,   198  and there will seem to be no way of escape. But if you have learned to trust in God, you know that he will not leave you; you have the assurance that he will hear your prayers, for he has been to you all that he has promised. You can hang your helpless soul on Jesus, and in the time of trial he will prove to you a never-failing helper.  {HS 197.5}
[HS 198.1]         Those who here acknowledge God as their ruler, by obeying the laws of his government, will be accounted worthy of a place in his family in heaven; for they have proved that they will reverence him and obey his will in the future life. When the final hour of trial comes, God will send his angels to guard them. When the voice that once shook the earth shall shake not only the earth but also heaven, then the voice of our Lord will be heard saying, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” They will see him as he is; they will escape those things that are coming upon the earth, and will stand within the heavenly courts; for Christ has promised, “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.”  {HS 198.1}
[HS 198.2]      A Lutheran Church       We visited a Lutheran church, an old building which has, apparently, stood unchanged for hundreds of years. It is built of logs, the walls as well as the roof covered with clumsy split shingles, and painted a muddy red. The doors are low. On the inside, the building is arched and ceiled. It seemed like a prison; the air struck us with a peculiar, dungeon-like chill, and the close box pews, with their narrow seats and high, straight backs, suggested torture. In the place where the pulpit stands in our churches, was the altar, but not elevated above the floor. It was surrounded at a little distance by a circular railing, outside of which was a low seat for the communicants to kneel upon while taking the holy wafer. To the right of the altar, attached to a projecting pillar, was a little box-like pulpit approached by a flight of steps. An hour-glass added still further to the antiquated appearance of the place. The priest's study in the rear was lighted by small grated windows. It contained a table and chair, and two small cases of books, and was in keeping with the rest of the building. A more dismal place I do not wish to see. This old building seemed like a relic of the Dark Ages, as if priest and people had been asleep for hundreds of years. I could not but think that it fitly represented the condition of the church.  {HS 198.2}
[HS 198.3]         The priests enjoy their beer-drinking and smoking, and cling to old forms and customs, as jealous of any reform as were the scribes and Pharisees. They are of the class condemned by Christ, as those who have the key of knowledge, who will not enter in themselves, and those who would, they hinder. They are so fearful lest something shall be introduced that will turn away the people from their creeds and dogmas, and divert the means into other channels, that they spare no effort to excite prejudice, and resort to commands and threats to prevent their members from going to hear Bible preaching. They look with suspicion upon every one who does not fully sustain their church, and denounce as heretics those who instruct the people in Scripture truth. By representing them as working against the interests of the church, they stir up the authorities against them. They claim the name of Lutherans, and point back to Luther,   199  to his work and his testimony, but they have not cherished his spirit. They do not, like Luther, test their doctrines by the Bible, but by their creed, their church customs, the practices of the Fathers. Their so-called Lutheranism is little better than Catholicism with the name of Luther attached to it.  {HS 198.3}
[HS 199.1]         The moral standing of a community is dependent upon the diffusion of Bible knowledge and the growth of true religion. Where the religious teachers bar the people from obtaining light from the Scriptures, unbelief, skepticism, and infidelity cannot but prevail. And with such examples as are given by these pastors, who are seeking to benefit themselves and not their flock, it is not strange that the people are self-indulgent, pleasure-loving, and sensual. But the Lord will cause the light of truth to shine forth amid the moral darkness; and those who receive the truth should be careful to correctly represent its sanctifying power upon their life and character, to show the contrast between the influence of truth and that of error.  {HS 199.1}
[HS 199.2]      A Swedish Dinner       On Monday we were invited to dine with the family of a merchant whose wife had begun to keep the Sabbath. These friends sent their carriage for us, and did all in their power to render our visit pleasant. Our reception was a silent one, as Eld. Matteson, who acted as interpreter, had not yet arrived; but we were cordially welcomed. After laying aside our wraps, the lady of the house gave me her arm, and conducted me to the dining hall, a large, nicely furnished room, in which were several sofas, and a number of small tables, each covered with a linen cloth. In the center of the room stood a larger table, arranged as usual with a large flower-pot in the center, and spread with bread and butter, cheese, cold meat, and various delicacies. After the arrival of Eld. Matteson, a few moments were spent in conversation; then we gathered about the table, all standing, while Bro. M. asked a blessing in Swedish. We then took what we wished from the table; some stood or walked about, others were seated, as they pleased, about the room. After the “smorgas” was eaten, we seated ourselves at the small tables, and were served with fish, meat, and vegetables very nicely prepared. After this, plates of soup were brought in. It was of two kinds, meat soup, and a dish called plum soup, made from prunes, raisins, apples, etc. Last came the dessert of cooked pears and cream. Then all stood up around the center table and gave thanks in silence. After this, each guest shook hands with the host and hostess, thanking them for the entertainment, and then the ceremony was ended.  {HS 199.2}
[HS 199.3]         We passed into another room, and spent some time in conversation. Eld. Matteson read and explained portions of Scripture, and we had a season of prayer. An hour or two after dinner it is customary to serve cakes and coffee; our friends, knowing that we did not use the latter, substituted hot water and cream. This we drank from tiny china cups, but we had no need to eat again. We bade our friends farewell, and were conveyed in their carriage back to the home of Bro. Hedin. As is the custom of Scandinavia, the leave-taking was more ceremonious than our reception.  {HS 199.3}
[HS 199.4]      Orebro       On our way to Christiania, we spent two days in Orebro, where there is a small company of Sabbath-keepers.   200  This place is situated in the central part of Sweden, in the midst of a fruitful valley, beyond which, in the distant west, the blue mountains are visible. It has upwards of twelve thousand inhabitants, and is one of the oldest cities in Sweden, having probably been a city for a thousand years.  {HS 199.4}
[HS 200.1]         We arrived in Orebro in a rainstorm, and as there were no carriages at the station, we were obliged to walk more than half a mile in the rain to the house of Sister Jacobson. I had been ill, unable to take sufficient food to sustain my strength, and this effort affected my heart, causing a sharp pain that alarmed me. But an appointment was out for me to speak that evening, and as the friends obtained a team to take us to the place of meeting, I filled the appointment.  {HS 200.1}
[HS 200.2]         We were much disappointed to see what meager arrangements had been made to bring the truth before the people of this large city. The meetinghall consisted of a suite of chambers in the second story of a private dwelling. As in many private houses in Sweden, the entrance was at the rear of the building. The principal room would accommodate about fifty persons, and the two smaller ones, opening one into the other from this, would seat twenty each. All were furnished with board benches, without backs. We had two evening meetings. At the first I spoke from the words, “If any man will come after me, let him deny himself, and take up his cross, and follow me;” and at the second, upon the work of preparation to meet our Saviour, my text being, “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 rooms were crowded to their utmost capacity. The Lord helped me to speak, and hearts were reached, I know, by the starting tears, and the look of interest on many faces. I will do my part faithfully in bringing the light before the people. If my brethren neglect their duty, the responsibility will be theirs, not mine.  {HS 200.2}
[HS 200.3]         In Orebro, as well as in Copenhagen, I am convinced that we might have had a good hearing if our brethren had secured a suitable hall to accommodate the people. But they did not expect much, and therefore did not receive much. We cannot expect people to come out to hear unpopular truth when the meetings are advertised to be held in a basement, or in a small hall that will seat only a hundred persons. The character and importance of our work are judged by the efforts made to bring it before the public. When these efforts are so limited, the impression is given that the message we present is not worthy of notice. Thus by their lack of faith our laborers sometimes make the work very hard for themselves.  {HS 200.3}
[HS 200.4]         While we were here, this matter was presented to me in a dream. The question was asked one of our laborers, “How far would a light send its rays if it were placed under a bushel?” “No farther than the compass of the bushel,” was the answer. “How far would it shine if put under a bed?” “It would not illuminate the room,” replied the one addressed; “it would be too low and too obscure.” “Then,” said the questioner, “place your light on a candlestick, and it will give light to all that are in the house. Your ideas need to be enlarged and elevated. The people have lost an opportunity to obtain light that God desired them to have.” When the Lord sends his people help, they should show that they value it. Those   201  who stand at the head of the work in these countries should be careful that they do not give it a narrow mould. As they treat the work, so will be the impression made upon the minds of those who are left to carry it forward in their absence. Brethren, we need less of self, and more of Jesus. We should seize upon every God-given privilege and opportunity, and by example as well as words show the sacredness and importance of the message of warning which God sends to the world.  {HS 200.4}
[HS 201.1]      Reformers in Sweden       Orebro was the home of two of the leaders in the Swedish Reformation, Olaf and Lawrence Patersen. They were the sons of a blacksmith, but received a liberal education, studying for several years at the University of Wittemberg, under Luther and Melancthon, where they received the doctrines of the reformed faith. The elder of the two brothers is said to have been in the crowd before the door of the church at Wittemberg when Luther nailed his theses to it. Both were eminent for their learning and piety, and for the zeal and courage with which they advocated their faith. They are said to have resembled the great reformers of Germany. Like Melanchton, Lawrence, the younger, was learned, thoughtful, and calm, while Olaf by his powerful eloquence aroused the people. For this reason he was often violently assailed by the mob. The Catholic priests stirred up the prejudices of the ignorant and superstitious people, so that upon several occasions the reformer barely escaped with his life.  {HS 201.1}
[HS 201.2]         These reformers were, however, favored and powerfully assisted by the king. Under the rule of the Romish church, the people were steeped in poverty and ground down by oppression. They were destitute of the Holy Scriptures, and having a religion of mere signs and ceremonies, which conveyed no light to the mind, they were returning to the superstitious beliefs and pagan practices of their heathen ancestors. The nation was divided into contending factions whose perpetual strife increased the misery of all. The king determined upon a reformation in the State and the Church, and he welcomed these able and powerful assistants in the battle against Rome. Olaf Patersen he appointed preacher in the great cathedral at Stockholm, while Lawrence was made professor of theology in the university at Upsala. The two brothers translated the Bible into the Swedish language, giving to the people of that country for the first time the word of God in their native tongue.  {HS 201.2}
[HS 201.3]         In the presence of the king and leading men of Sweden, Olaf Patersen ably maintained the doctrines of the reformed faith against the Romish champions. He declared the Fathers to be below and not above Scripture, and that their interpretations were to be received only when in accordance with Holy Writ. He denied that the word of God is obscure when laying down the fundamental doctrines of the faith, and he presented the Bible's own testimony to its simplicity and clearness. Christ said, “My doctrine is not mine, but his that sent me,” and Paul declared that should he preach any other gospel than that which he had received, he would be anathema. “How, then,” said Dr. Olaf, “shall others presume to enact dogmas at their pleasure, and impose them as things necessary to salvation?” He showed that the decrees of the church are of no authority when in   202  opposition to the commands of God. And maintaining the great Protestant principle, “The Bible, and the Bible only as the rule of faith and practice,” he gained a victory which decided the king in favor of the Protestant faith, and virtually established the Reformation in Sweden.  {HS 201.3}
[HS 202.1]         “The stage on which this conference was conducted was an obscure one compared with that of Wittemberg and Augsburg, and the parties engaged in it were but of secondary rank compared with the great chiefs between whom previous contests of a similar kind had been waged; but . . . . it shows us the sort of men that formed the rank and file of the army of the reformers. They were not illiterate, sectarian, noisy controversialists; far from it. They were men who had studied the word of God, and knew well how to wield the weapons with which the armory of the Bible supplied them.”  {HS 202.1}
[HS 202.2]         There now stands in Orebro, in a little park in front of the college, a monument erected over fifty years ago to the memory of these remarkable men, and bearing the inscription, “In memory of Olaf and Lawrence Patersen, the first preachers of the Lutheran doctrine in Sweden, born in Orebro. Daniel 12:3.” Just across the river is a beautiful park, and to the right stands “Engelbrekt Slott,” one of the oldest castles in Sweden. For many years this castle was also the prison for the district, and it was here, no doubt, that those arrested for preaching the Lord's soon coming in 1843 were imprisoned. Some of our friends visited the dark room in the round tower that was used as a prison; they also visited the large prison built since, in which Bro. Rosqvist was confined for preaching the present truth in Grythyttehed.  {HS 202.2}
[HS 203.1]      Persecution for Preaching the First Angel's Message       In Sweden, as in other countries, the most bitter opposition to the reformation was from the clergy. As the reformers gained the ascendency, and Protestantism became the State religion, they grew intolerant and oppressive. The priests of Sweden possess great influence, though their authority is limited. In every town there is a church council, which has power to forbid all preaching that is considered dangerous to the State Church, or that will cause division in it. Of this council the priest is a member; but while he may desire to enforce the law, he can do nothing if the other members of the council are opposed. The law is now very unpopular, and is not often enforced. There is a strong public sentiment in favor of freedom of speech and conscience, but as we have seen, the Lutheran clergy are jealous of any  influence which shall weaken their hold upon the people, and the spirit of intolerance and persecution is not extinct.  {HS 203.1}
[HS 203.2]         The preaching of the first message in Sweden excited much opposition, and the experience of those who took part in the movement is full of interest. The message was brought to this country from England. In the province of Orebro it began to be proclaimed in the year 1843, by several laymen, called “ropare.” These preached with great earnestness that the hour of God's Judgment had come, and a wide-spread interest was aroused among the people. In the fall of the same year, two young men were moved to give the warning. The people assembled in great numbers to listen to their preaching, and the meetings were continued both day and night, sometimes in a private house, and   204  sometimes in the woods. Many were roused from their careless security, and led to confess their sins and to seek mercy and forgiveness in the name of Jesus. But the greater the interest, the greater the opposition and persecution. There were some who declared the preachers to be insane, or laboring under some strange disease. The priest of the State Church made several attempts to stop the preaching, and to lull the people to sleep again; but without avail. Finally the police were ordered to arrest them, and for six weeks they searched for them in the woods, but in vain.  {HS 203.2}
[HS 204.1]         Through the efforts of the priest they were finally arrested and imprisoned. An account of this is given by one of the young men, as follows: “At last the priest summoned us to appear before him. In answer to this summons, about forty of us, mostly young men and women, repaired to his house. After a few questions, he felt our pulse to ascertain if we were affected by disease. We assured him that we were in good health. He then became angry, and demanded a reason for our conduct. This we gave him from the Bible. When we had finished presenting our faith, we noticed that nearly all present had been weeping. All, except my companion and myself, were permitted to return home. The next morning we were arrested by the police, and thrown into the prison at Orebro, where we were assigned a cell among the thieves.  {HS 204.1}
[HS 204.2]         “When we were brought before the governor for examination, he demanded by what authority we were sent to preach. We referred him to Joel 2, and Revelation 14:6-8, and told him further that the Spirit of God came upon us with such power that we could not resist it. After a number of questions he angrily said, ‘I will cure you of your foolishness.’ He then lashed us till his strength failed, when he threw the scourge to his private secretary, and ordered him to continue the lashing. After being severely punished in this way, we were returned to our cell. The same treatment was repeated the next day. The governor ended by saying, ‘If you do not cease your preaching, I will shut you up where neither sun nor moon can ever shine upon you.’  {HS 204.2}
[HS 204.3]         “The following day we were taken to the hospital to be examined by the doctors. Two physicians, two ministers, and a chamberlain were present. We were requested to testify concerning our faith, and we complied with this request. While we were speaking, the chamberlain left the room, with tears streaming from his eyes. The ministers and one of the doctors soon after withdrew without saying a word. The remaining doctor then called in his servant, and directed him to shave our heads, but to leave some hair in the form of a cross. This was done, and the next day we were taken to the insane asylum.  {HS 204.3}
[HS 204.4]         “Here we were put in a room which had been left by its previous occupant in so filthy a condition as to be not only unhealthful but indecent. In the morning we were conducted to an antechamber, and exposed to a powerful stream of cold water. We tried to protect our heads by covering them with our hands; but as soon as we lifted our hands for this purpose, our attendant gave us a blow on the head. Finally my comrade fell to the floor in a swoon, and as he fell, his crutch ［he was lame］ struck me in the side with such force that I also fell, completely exhausted. We lay in the water until we regained our strength, when the same treatment was repeated. This done, we were again   205  taken before the doctor, who noticed that we trembled from cold and exhaustion, and said, ‘I will soon warm you up.’ He produced a large bundle of sticks, and beat us with them until he could do so no longer.  {HS 204.4}
[HS 205.1]         “On the second day after this, we were again brought out for trial, and were told that we would be scourged until we should be compelled to swear. After consultation with each other we repeated the curses mentioned in Deuteronomy 28:15-20, which God uttered against those who would not obey his voice. Through the sympathy of the watchman, it was represented to the governor that we had fulfilled the injunction, and we were then set at liberty.”  {HS 205.1}
[HS 205.2]         They were permitted to return home, but the harsh treatment they had received brought upon both a severe illness, which it was feared, for a time, would prove fatal. Both recovered, however, and afterward preached with greater power than before. Hundreds of people came to their meetings, and the neighborhood for many miles around became stirred. Many hardened and wicked persons were led to seek God, and secret sins and crimes were confessed.  {HS 205.2}
[HS 205.3]         Efforts were again made to have them arrested; but persons who sympathized with them appealed to the king in their behalf, and secured an order that they should not be molested. From that time they continued to labor undisturbed. About the middle of the year 1844, however, the power which they had before possessed left them. The truths they had presented appeared as clear and forcible as ever; but the warning having been given, the special manifestation of God's Spirit which had been bestowed to aid its proclamation ceased.  {HS 205.3}
[HS 205.4]      Child-Preachers       In many places where the power of the clergy was exercised to prevent the preaching of the advent truth, the Lord was pleased to send the message through little children. As they were under age, the law of the State could not restrain them, and they were permitted to speak freely and unmolested. Thus the warning of the soon-coming Judgment was given to the people. This continued about nine months. After that, the influence upon the children was declared by the authorities to be a disease, and some of them were taken to the hospitals; but their mouths were not stopped; for they preached as long as God chose to use them as witnesses.  {HS 205.4}
[HS 205.5]         The movement began in the fall of 1842, and continued through the winter of 1843. An eye witness, speaking of the work accomplished through these children, says: “The weather was providentially very favorable that winter. There was little snow, but the marshes, lakes, and rivers were frozen over so that they could be used as a high-road, and the people went in masses to the places where these child-preachers were, who were mostly poor cottagers. A little girl began preaching but a few miles from the place were I lived, and as the news of the wonderful movement was noised about, I went with my wife to see and hear for myself. When we arrived at the cottage, it was filled with people. The child, who was six or eight years old, moved around among them, and they asked her questions, which she answered as a child usually does. The people flocked together, till the house was surrounded by a great number. When the last had arrived, her manner changed entirely, both in boldness and movements, clearly indicating that she   206  was moved by an invisible power, and not by her own natural gifts. When she commenced speaking, her voice also changed. She said, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’ She reproved sins, such as drinking, theft, adultery, swearing, and backbiting, and also reproved churchgoers for attending church with worldly business in view, instead of listening to God's word and conforming their lives to it. Her voice and words were impressive. Many were weeping and sighing. They were told that time was given them to repent, but they must do it immediately, and not put it off.  {HS 205.5}
[HS 206.1]         “We went home with stricken and trembling hearts. I felt that I must take my Bible, which I thought I had carefully studied, and search it yet deeper. I could hardly work the following week. My thoughts were constantly running on God's word, and the sharp reproofs and expositions I had heard from that little child, who probably had not even learned to read.  {HS 206.1}
[HS 206.2]         “A great awakening commenced among the people. Many drunkards became sober men; thieves returned stolen property, and confessed their sins; forgiveness was asked for wrongs done. A work was accomplished such as no preacher with learning and great talent could have effected.”  {HS 206.2}
[HS 206.3]         “A girl who resided in Ljung Parish continued also to preach as long as the first angel's message was proclaimed. When that ceased, she was imbued with a spirit of prayer, and often went out into the woods and other solitary places, and these earnestly besought the Lord to have mercy on the fallen race of humanity. She was very quiet and reserved, and showed by her Christian walk and conversation that she loved the Saviour, and was trying to live in obedience to God's holy requirements.”  {HS 206.3}
[HS 206.4]         Years ago, the work of the first message in these countries was presented before me, and I was shown circumstances similar to those related above. It was God's will that the tidings of the Saviour's coming should be given in Sweden, and when the voices of his servants were silenced, he put his Spirit upon the children, that the work might be accomplished. When Jesus drew near to Jerusalem attended by the rejoicing multitudes who with shouts of triumph and the waving of palm branches heralded him as the Son of David, the jealous Pharisees called upon him to silence them; but Jesus answered that all this was the fulfillment of prophecy, and if these should hold their peace the very stones would cry out. The people, intimidated by the threats of the priests and rulers, ceased their joyful proclamation as they entered the gates of Jerusalem; but the children in the temple courts afterward took up the refrain, and, waving their branches of palm, they cried, “Hosanna to the Son of David!” When the Pharisees, sorely displeased, said unto him, “Hearest thou what these say?” Jesus answered, “Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” As God wrought through children in Christ's day, so he wrought through them in giving the first message. God's word must be fulfilled, that the proclamation of Christ's advent near should be given to all peoples, tongues, and nations.  {HS 206.4}
[HS 206.5]         God speaks to nations and to cities, sending them messages of mercy, which, if accepted, would save them from great calamities. If they would be guided by his voice, he would be their protector, their front guard and their rear ward. But like the Jews they know not the   207  time of their visitation. In their pride of heart they refuse his guidance, and are left to walk in their own counsels, and, like God's ancient people, to reap the harvest which they have sown.  {HS 206.5}
[HS 207.1]      Christiania       Friday morning, Oct. 30, we reached Christiania, Norway, and were soon in the home of Eld. A. B. Oyen, a retired and pleasant location in the suburbs of the city. Here the household language was our own familiar English, and it almost seemed that we were once more in our native America.  {HS 207.1}
[HS 207.2]         At Christiania we have a church of one hundred and twenty members, and here is located our Scandinavian publishing house. The new mission printing-house and meeting-hall were not completed, and part of the old building which Eld. Matteson bought six years ago, and in which were the printing-house and meeting-hall, had been torn down to give place to the new; therefore we had no hall of our own that was suitable for meetings. But the Good Templars very kindly gave us the free use of their hall, which would seat over three hundred.  {HS 207.2}
[HS 207.3]         About two hundred attended the meeting Sabbath forenoon, and in the afternoon one hundred assembled to celebrate the ordinances of the Lord's house. A large hall belonging to a workingmen's society had been hired for Sunday forenoon, and I addressed an attentive congregation of about fourteen hundred. The hall was crowded, and many went away, unable to obtain an entrance.  {HS 207.3}
[HS 207.4]         Tuesday we went about thirty miles from Christiania, to Drammen, a city of several thousand inhabitants, where there is a church of twenty members. Here, as in other places, it was difficult to obtain a good hall. But the best in the place was secured, a hall used for balls and concerts, about thirty-six by eighty feet in size, with a narrow gallery on each side, and a huge stove in each end. There was no pulpit nor place for one. Six beer tables, brought in from an adjoining room, served to make a platform. A square carpet was thrown over this platform, and another table set on top for light-stand and pulpit, while steps were made with chairs and stools. We doubt if the hall or beer tables were ever put to so good use before. The people came and filled the seats, the galleries, and all the standing room, and listened with the best of attention while I spoke to them of the love of Christ, and his life of sacrifice.  {HS 207.4}
[HS 207.5]         Wednesday and Friday evenings another hall was secured in Christiania, and I spoke to about five hundred each evening.  {HS 207.5}
[HS 207.6]      A Large Temperance Meeting       On Sunday, by request of the president of the temperance society, I spoke upon the subject of temperance. The meeting was held in the soldiers’ military gymnasium, the largest hall in the city. An American flag was placed as a canopy above the pulpit; this was an attention which I highly appreciated. There were about sixteen hundred assembled. Among them was a bishop of the State Church, with a number of the clergy; a large proportion were of the better class of society.  {HS 207.6}
[HS 207.7]         I took up the subject from a religious stand-point, showing that the Bible is full of history bearing upon temperance, and that Christ was connected with the work of temperance, even from the beginning. It was by the indulgence of   208  appetite that our first parents sinned and fell. Christ redeemed man's failure. In the wilderness of temptation he endured the test which man had failed to bear. While he was suffering the keenest pangs of hunger, weak and emaciated from fasting, Satan was at hand with his manifold temptations to assail the Son of God, to take advantage of his weakness and overcome him, and thus thwart the plan of salvation. But Christ was steadfast. He overcame in behalf of the race, that he might rescue them from the degradation of the fall. He showed that in his strength it is possible for us to overcome. Jesus sympathizes with the weakness of men; he came to earth that he might bring to us moral power. However strong the passion or appetite, we can gain the victory, because we may have divine strength to unite with our feeble efforts. Those who flee to Christ will have a stronghold in the day of temptation.  {HS 207.7}
[HS 208.1]         I showed the importance of temperate habits by citing warnings and examples from Bible history. Nadab and Abihu were men in holy office; but by the use of wine their minds became so beclouded that they could not distinguish between sacred and common things. By the offering of “strange fire,” they disregarded God's command, and they were slain by his judgments. The Lord, through Moses, expressly prohibited the use of wine and strong drink by those who were to minister in holy things, that they might “put difference between holy and unholy,” and might teach “the statutes which the Lord hath spoken.” The effect of intoxicating liquors is to weaken the body, confuse the mind, and debase the morals. All who occupied positions of responsibility were to be men of strict temperance, that their minds might be clear to discriminate between right and wrong, that they might possess firmness of principle, and wisdom to administer justice and to show mercy.  {HS 208.1}
[HS 208.2]         This direct and solemn command was to extend from generation to generation, to the close of time. In our legislative halls and courts of justice, no less than in our schools and churches, men of principle are needed; men of self-control, of keen perceptions and sound judgment. If the mind is beclouded or the principles debased by intemperance, how can the judge render a just decision? He has rendered himself incapable of weighing evidence or entering into critical investigation; he has not moral power to rise above motives of self-interest or the influence of partiality or prejudice. And because of this a human life may be sacrificed, or an innocent man robbed of his liberty or of the fair fame which is dearer than life itself. God has forbidden that those to whom he has committed sacred trusts as teachers or rulers of the people should thus unfit themselves for the duties of their high position.  {HS 208.2}
[HS 208.3]         There is a lesson for parents in the instruction given to the wife of Manoah, and to Zacharias, the father of John the Baptist. The angel of the Lord brought the tidings that Manoah should become the father of a son who was to deliver Israel; and in reply to the anxious inquiry, “How shall we order the child, and how shall we do unto him?” the angel gave special directions for the mother: “Neither let her drink wine or strong drink, nor eat any unclean thing. All that I commanded her let her observe.” The child will be affected, for good or evil, by the habits of the mother. She must herself be controlled by principle, and must practice temperance   209  and self-denial, if she would seek the welfare of her child.  {HS 208.3}
[HS 209.1]         And fathers as well as mothers are included in this responsibility. Both parents transmit their own characteristics, mental and physical, their dispositions and appetites, to their children. As the result of parental intemperance, the children often lack physical strength and mental and moral power. Liquor-drinkers and tobacco-lovers hand down their own insatiable craving, their inflamed blood and irritated nerves, as a legacy to their offspring. And as the children have less power to resist temptation than had the parents, each generation falls lower than the preceding.  {HS 209.1}
[HS 209.2]         The inquiry of every father and mother should be, “What shall we do unto the child that shall be born unto us?” Many are inclined to treat this subject lightly; but the fact that an angel of heaven was sent to those Hebrew parents, with instruction twice given in the most explicit and solemn manner, shows that God regards it as one of great importance.  {HS 209.2}
[HS 209.3]         When the angel Gabriel appeared to Zacharias, foretelling the birth of John the Baptist, this was the message which he brought: “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.” God had an important work for the promised child of Zacharias to do; a work that required active thought and vigorous action. He must have a sound physical constitution, and mental and moral strength; and it was to secure for him these necessary qualifications that his habits were to be carefully regulated, even from infancy. The first steps in intemperance are often taken in childhood and early youth; therefore most earnest efforts should be directed toward enlightening parents as to their responsibility. Those who place wine and beer upon their tables are cultivating in their children an appetite for strong drink. We urge that the principles of temperance be carried into all the details of home life; that the example of parents be a lesson of temperance; that self-denial and self-control be taught to the children and enforced upon them, so far as possible, even from babyhood.  {HS 209.3}
[HS 209.4]         The future of society is indexed by the youth of today. In them we see the future teachers and law-makers and judges, the leaders and the people, that determine the character and destiny of the nation. How important, then, the mission of those who are to form the habits and influence the lives of the rising generation. To deal with minds is the greatest work ever committed to men. The time of parents is too valuable to be spent in the gratification of appetite or the pursuit of wealth or fashion. God has placed in their hands the precious youth, not only to be fitted for a place of usefulness in this life, but to be prepared for the heavenly courts. We should ever keep the future life in view, and so labor that when we come to the gates of paradise we may be able to say, “Here, Lord, am I, and the children whom thou hast given me.”  {HS 209.4}
[HS 209.5]         But in the work of temperance there are duties devolving upon the young which no other can do for them. 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.  {HS 209.5}
[HS 209.6]         Nowhere shall we find a more comprehensive and forcible illustration of   210  true temperance and its attendant blessings than in the history of the youthful Daniel and his associates in the court of Babylon. When they were selected to be taught the learning and tongue of the Chaldeans, that they might “stand in the king's palace,” “the king appointed them a daily provision 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.” Not only did these young men decline to drink the king's wine, but they refrained from the luxuries of his table. They obeyed the divine law, both natural and moral. With their habits of self-denial were coupled earnestness of purpose, diligence, and steadfastness. And the result shows the wisdom of their course.  {HS 209.6}
[HS 210.1]         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 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.  {HS 210.1}
[HS 210.2]         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. 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. 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 those Hebrew youth; for all who will, may, like them, enjoy the favor and blessing of God.  {HS 210.2}
[HS 210.3]         There is still another aspect of the temperance question which should be carefully considered. Not only is the use of unnatural stimulants needless and pernicious, but it is also extravagant and wasteful. An immense sum is thus squandered every year. The money that is spent for tobacco would support all the missions in the world; the means worse than wasted upon strong drink would educate the youth now drifting into a life of ignorance and crime, and prepare them to do a noble work for God. There are thousands upon thousands of parents who spend their earnings in self-indulgence, robbing their children of food and clothing and the benefits of education. And multitudes of professed Christians encourage these practices by their example. What account will be rendered to God for this waste of his bounties? Money is one of the gifts intrusted to us with which to feed the hungry, to clothe the naked, to minister to the afflicted, and to send the gospel to the poor. But how is this work neglected! When the Master shall come to reckon with his servants, will   211  he not say to many, “Inasmuch as ye did it not to one of the least of these, ye did it not to me”? All around us there is work to do for God. Our means, our time, our strength, and our influence are needed. Shall we take hold of this work, and live to glorify God and bless our fellow-men? Shall we build up the Lord's kingdom in the earth?  {HS 210.3}
[HS 211.1]         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 influence are on the side of reform. Let ministers of the gospel be faithful in sounding the warnings to the people. And let all remember that our happiness in two worlds depends upon the right improvement of one.  {HS 211.1}
[HS 211.2]      The President's Remarks       From the secretary's opening remarks it was evident that the people expected a regular campaign address, full of statistics and stories about the crusade; and when they saw that the subject was to be argued from a Bible stand-point, they were at first astonished, then interested, and finally deeply moved. There was no smiling, no noisy applause. All seemed to feel that the subject presented was too solemn to excite merriment.  {HS 211.2}
[HS 211.3]         At the close of the address, Dr. Nisson, president of the society, made a few pointed remarks, calling attention to the fact that the great prosperity of the temperance movement in America is due to its being supported by religious zeal and Bible truth. He appealed most earnestly to parents to act upon the matter of training their children to temperate habits. After dismissing the audience, he introduced me to some of the leading temperance workers. Not a few came forward to greet me, shaking hands cordially, and expressing their gratitude for having heard the discourse, saying that they had never before listened to such a temperance lecture. An urgent desire was expressed that I should address them again; but I felt that our own people needed my help, and I must do all for them that was in my power.  {HS 211.3}
[HS 211.4]      Labor for the Church       The Sabbath, as well as each evening during the week, was especially devoted to meetings with the Christiania church. When the mission fields in this new country were opened before me, I was shown that some things in every branch of the mission needed a different mold; there was need of exalting the standard in this church, before a correct and saving influence could go forth to other places. There was precious talent in the church at Christiania, but God could not use these brethren until they were converted. There were some who had capabilities to help the church, but who needed first to set their own hearts in order. Some had been bringing in false tests, and had made their own ideas and notions a criterion, magnifying matters of little importance into tests of Christian fellowship, and binding heavy burdens upon others. Thus a spirit of criticism, fault-finding, and dissension had come in, which had been a great injury to the church. And the impression was given to unbelievers that Sabbath-keeping Adventists were a set of fanatics and extremists, and that their peculiar faith rendered them unkind, uncourteous, and really unchristian in character. Thus the course of a few extremists prevented the influence of the truth from reaching the people.  {HS 211.4}
[HS 211.5]         Some were making the matter of   212  dress of first importance, criticising articles of dress worn by others, and standing ready to condemn every one who did not exactly meet their ideas. A few condemned pictures, urging that they are prohibited by the second commandment, and that everything of this kind should be destroyed.  {HS 211.5}
[HS 212.1]         These one-idea men can see nothing except to press the one thing that presents itself to their minds. Years ago we had to meet this same spirit and work. Men arose claiming to have been sent with a message condemning pictures, and urging that every likeness of anything should be destroyed. They went to such lengths as even to condemn clocks which had figures, or “pictures,” upon them. Now we read in the Bible of a good conscience; and there are not only good but bad consciences. There is a conscientiousness that will carry everything to extremes, and make Christian duties as burdensome as the Jews made the observance of the Sabbath. The rebuke which Jesus gave to the scribes and Pharisees applies to this class as well: “Ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God.” One fanatic, with his strong spirit and radical ideas, who will oppress the conscience of those who want to be right, will do great harm. The church needs to be purified from all such influences.  {HS 212.1}
[HS 212.2]         The second commandment prohibits image worship; but God himself employed pictures and symbols to represent to his prophets lessons which he would have them give to the people, and which could thus be better understood than if given in any other way. He appealed to the understanding through the sense of sight. Prophetic history was presented to Daniel and John in symbols, and these were to be represented plainly upon tables, that he who read might understand.  {HS 212.2}
[HS 212.3]         It is true that altogether too much money is expended upon pictures; not a little means which should flow into the treasury of God is paid to the artist. But the evil that will result to the church from the course of these extremists is far greater than that which they are trying to correct. It is sometimes a difficult matter to tell just where the line is, where the picture-making becomes a sin. But those who love God and desire with all their hearts to keep his commandments will be directed by him. God would not have them depend on any man to be conscience for them. He who accepts all the ideas and impressions of unbalanced minds will become confused and bewildered. It is Satan's object to divert the attention from the third angel's message to side issues, that minds and hearts that should be growing in grace and in the knowledge of the truth may be dwarfed and enfeebled, so that God may not be glorified by them.  {HS 212.3}
[HS 212.4]         A few in Christiania had gone so far as to burn all the pictures in their possession, destroying even the likenesses of their friends. While we had no sympathy with these fanatical movements, we advised that those who had burned their pictures should not incur the expense of replacing them. If they had acted conscientiously, they should be satisfied to let the matter rest where it was. But they ought not to require others to do as they had done. They should not endeavor to be conscience for their brethren and sisters.  {HS 212.4}
[HS 212.5]         There are some who imagine that it is their duty to be church tinkers. It is agreeable to their natural feelings to be seeking spot and stain in others; they watch diligently for something to   213  reprove, and they become narrower and narrower in their ideas, until they are ready to make one an offender for a word. In the Sabbath meetings, when all should be individually engaged in the worship of God, an accusing spirit is allowed to come in, and one bears testimony against another. This spirit is wholly unlike Christ, and leads to dissension and wrangling. God no more accepts such worship than he accepted Cain's offering. There is no more effectual hindrance to growth in grace than this disposition to criticize and condemn others. We have in our experience seen this accusing spirit gradually enter the hearts of church-members until it had leavened nearly the entire church, and the result was that little of real godliness or of the spirit of Christ remained.  {HS 212.5}
[HS 213.1]         The disposition to gossip, which is so wide-spread, is displeasing to God. If those who indulge in unkind criticism or idle talk could realize that an angel of God is noting down their words, and that all are to appear against them in the Judgment, they would be far more careful as to what is entered on that book of records. How must the continual fault-finding appear to the heavenly messengers who are sent forth to minister to God's people. Would that the eyes of all might be opened, that they might see the holy angels walking among them. Surely they would be more guarded; instead of judging their brethren and sisters, and talking of their weaknesses, they would be seeking God with the whole heart.  {HS 213.1}
[HS 213.2]         When Christ appointed to Peter his work, the apostle, turning to a brother disciple, asked, “Lord, what shall this man do?” Jesus gently reproved him, saying, “What is that to thee? Follow thou me.” Here is our work,—to look to Jesus, and pattern after his character; and we should be very jealous of ourselves, lest we shall fail to meet the divine standard. I remember when we were looking for the Saviour to come in 1844, how great was the anxiety of each to know that his own heart was right before God. When we met together, the question would be asked by one and another, “Brethren, have you seen anything in me that is not right? I know that we are often blind to our own faults, and if you have seen anything wrong in me, I want you to tell me.” Sometimes errors would be pointed out, and we would all bow before God and seek forgiveness. If any variance or alienation existed, we felt that we could not separate until all were in harmony. Sometimes brethren who had difficulty would be seen going away together to some secret place to plead with God, and they would return with their hearts knit together in love. The sweet spirit of peace was in our assemblies, and the glory of God was around us. The faces of the believers shone with the light of heaven.  {HS 213.2}
[HS 213.3]         In this great day of atonement our work is that of heart-searching, of self-abasement, and confession of sin, each humbling his own soul before God, and seeking pardon for himself individually. Anciently every one that did not on the day of atonement afflict his soul, was cut off from the people. God would have us work out our own salvation with fear and trembling. If each will search and see what sins are lurking in his own heart to shut out Jesus, he will find such a work to do that he will be ready to esteem others better than himself. He will no longer seek to pluck the mote out of his brother's eye while a beam is in his own eye.  {HS 213.3}
[HS 213.4]         Let no Christian be found an   214  accuser of the brethren. Satan is the one who bears this title; he accuses them before God day and night, he stirs up the enemies of our faith to accuse us, and he prompts those of like precious faith to criticise and condemn one another. We are not to take part in his work. These are days of trial and of great peril, the adversary of souls is upon the track of every one; and while we stand out separate from the world, we should press together in faith and love. United, we are strong; divided, we are weak.  {HS 213.4}
[HS 214.1]         We are exhorted to love as brethren, to be kind, courteous, forbearing, in honor preferring one another. Love for God and for one another constitutes the divine credentials which the children of God bear to the world. “By this,” said Jesus, “shall all men know that ye are my disciples, if ye have love one to another.” Those who cherish this love will sacredly guard the interests of one another. No evil reports will be carried; tattling and gossip will cease; Christ and the truth will be magnified.  {HS 214.1}
[HS 214.2]         None who continue to cherish a querulous, fault-finding disposition can enter heaven; for they would mar its peace and harmony. They will be left outside the city of God, with all who stir up strife. Nor should they be permitted to remain in the church to prevent unity and destroy its usefulness. Let them be reproved, and if they do not change their course, let them be separated from the church. But all may, if they will, conquer these evil traits. The members of the church should pledge themselves to walk together in harmony. Each should set a guard over his own heart, not permitting himself to think evil of his brethren, but giving them credit for all the good qualities they possess. We should store the mind with the precious promises and instructions of God's word. When Satan seeks to divert the attention to things of no profit, then we should think and talk of these heavenly promises, and the tempter will be vanquished. By thus battling day by day, with earnest prayer and determined faith, all may gain the victory. Those who have most to overcome will be like the sinner to whom Christ forgave much, and who loved much; and they will at last stand nearest to the throne.  {HS 214.2}
[HS 214.3]         Christ is willing to help all who feel their need of help; but if any are satisfied with themselves, the Saviour will pass them by. Flavel has said: “When the Lord intends to fill a soul, he first makes it empty; when he intends to enrich a soul, he first makes it poor; when he intends to exalt a soul, he first makes it sensible of its own miseries, want, and nothingness.” I desired our brethren to have a sense of their wasted or unimproved opportunities, to realize that they were dwarfs in the religious life, when they might be giants.  {HS 214.3}
[HS 214.4]         The statement which is sometimes made, that we must all come down upon a level, is not Bible teaching. While the Christian should cherish humility and meekness, he is, in learning these lessons, coming in connection with Christ, coming up to a higher plane of action. The Lord would have the subjects of his kingdom represent the character of their sovereign. The religion of Christ never degrades the receiver; never makes him careless in his dress, neglectful of his manners and habits, or rough and uncourteous in speech. It elevates the receiver, refines his taste, sanctifies his judgment, purifies the thoughts, and makes the actions holy; it prepares him to become a member of the great family above.  {HS 214.4}
[HS 215.1]      215       The church at Christiania have not a twentieth part of the influence they might have possessed, if they had rightly improved their opportunities and privileges. Their ideas are altogether too narrow. Each should turn his attention to himself, to make the most of every advantage, that he may become a help and strength to the church. God has committed to them sacred truths, through which they are to be sanctified and to reflect light to the world. They are to show what the truth can do for even coarse, rough stones out of the quarry of the world. What these brethren need is elevation of thought, and refinement of character. They need to make the Bible their guide; the study of God's holy word will strengthen and expand the mind. But they must learn the truth as it is in Jesus, or they might better never have received it. It is not the mere reading of the word that gives light, but the word opened to the understanding and applied to the heart by the Spirit of God.  {HS 215.1}
[HS 215.2]      Importance of the Sabbath       While some have been urging their man-made tests upon the people, the claims of the fourth commandment have been held very lightly. We knew that the blessing of God could not rest upon this church until there was a reformation upon this important point. Those who stand in responsible positions should be careful that their words and example are such as will lead the people to correct views and practices. They should be sure that in no way they belittle the requirements of God. Because the fourth commandment is so widely disregarded, we should be the more earnest and decided in seeking to honor this precept of God's holy law. The third angel's message is that which we are to present to the world. Here God has a test for us, and if we come up to the standard, we shall be a peculiar people. Whoever obeys the fourth commandment will find that a separating line is drawn between him and the world. The Sabbath is a test, not a human requirement, but God's test. It is that which will distinguish between those who serve God and those who serve him not; and upon this point will come the last great conflict of the controversy between truth and error.  {HS 215.2}
[HS 215.3]         Among our people generally in these kingdoms, the Sabbath has not stood in the exalted position where God has placed it. The world is the instrument that sifts the church, and tests the genuineness of its members. The world holds out inducements, that, when accepted, place the believer where his life is not in harmony with his profession. Some of our brethren engaged in business have not kept the Sabbath according to the commandment. Some have been in partnership with unbelievers, and the influence of these Sabbath-breaking associates has had its effect upon them. Some have been so blinded that they could not discern the danger in such connections, but it is only the greater because unperceived. While one partner is professedly observing the Sabbath, the other, with the laborers employed, is carrying on the business of the firm. The Sabbath-keeper, though not outwardly engaged in labor, cannot keep his thoughts from business matters. While he may endeavor to keep the Sabbath, he does not keep it. The Lord looks upon him as a transgressor.  {HS 215.3}
[HS 215.4]         Even in business relations we cannot, without involving principle, connect ourselves with those who are not loyal to God. What the one party feels that conscience forbids, the other allows.   216  And this not merely in regard to religious matters, but in business transactions. The one acts from selfish motives, regardless of God's law or the salvation of the soul; and if the other sincerely loves God and the truth, there must be either a sacrifice of principle or frequent and painful differences. It will require a continual struggle to resist the worldly influence and example of his ungodly associate. He has great difficulties to meet; for he has placed himself on the enemy's ground. The only safe course is to give heed to the inspired injunction: “Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean; and I will receive you.”  {HS 215.4}
[HS 216.1]         Some of our people have sent their children to school on the Sabbath. They were not compelled to do this, but the school authorities objected to receiving the children unless they should attend six days. In some of these schools, pupils are not only instructed in the usual branches of study, but are taught to do various kinds of work; and here the children of professed commandment-keepers have been sent upon the Sabbath. Some parents have tried to justify their course by quoting the words of Christ, that it is lawful to do good on the Sabbath day. But the same reasoning would prove that men may labor on the Sabbath because they must earn bread for their children; and there is no limit, no boundary line, to show what should and what should not be done.  {HS 216.1}
[HS 216.2]         Had these dear brethren possessed greater spirituality, had they realized the binding claim of God's law as every one of us should, they would have known their duty, and would not have been walking in darkness. It was very hard for them to see how they could take any other course. But God does not consult our convenience in regard to his commandments. He expects us to obey them, and to teach them to our children. We have before us 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.” And this was why such great blessings were pronounced upon him and his posterity.  {HS 216.2}
[HS 216.3]         Our brethren cannot expect the approval of God while they place their children where it is impossible for them to obey the fourth commandment. They should endeavor to make some arrangement with the authorities whereby the children shall be excused from attendance at school upon the seventh day. If this fails, then their duty is plain, to obey God's requirements at whatever cost. In some places in Central Europe, persons have been fined and imprisoned for not sending their children to school on the Sabbath. In one place, after a brother had plainly stated his faith, an officer of justice came to his door, and compelled the children to go to school. The parents gave them a Bible instead of their usual text-books, and their time was spent in studying it. But wherever it can be done, our people should establish schools of their own. Where they cannot do this, they should as soon as possible remove to some place where they can be free to keep the commandments of God.  {HS 216.3}
[HS 216.4]         Some will urge that the Lord is not so particular in his requirements; that it is not their duty to keep the Sabbath  217  strictly at so great loss, or to place themselves where they will be brought in conflict with the laws of the land. But here is just where the test is coming, whether we will honor the law of God above the requirements of men. This is what will distinguish between those who honor God and those who dishonor him. Here is where we are to prove our loyalty. The history of God's dealings with his people in all ages shows that he demands exact obedience.  {HS 216.4}
[HS 217.1]         When the destroying angel was about to pass through the land of Egypt, and smite the first-born of both man and beast, the Israelites were directed to bring their children into the house with them, and to strike the door-post with blood, and none were to go out of the house; for all that were found among the Egyptians would be destroyed with them. Suppose an Israelite had neglected to place the sign of blood upon his door, saying that the angel of God would be able to distinguish between the Hebrews and the Egyptians; would the heavenly sentinels have stood to guard that dwelling? We should take this lesson to ourselves. Again the destroying angel is to pass through the land. There is to be a mark placed upon God's people, and that mark is the keeping of his holy Sabbath. We are not to follow our own will and judgment, and flatter ourselves that God will come to our terms. God tests our faith by giving us some part to act in connection with his interposition in our behalf. To those who comply with the conditions, his promises will be fulfilled; but all that venture to depart from his instructions, to follow a way of their own choosing, will perish with the wicked when his judgments are visited upon the earth.  {HS 217.1}
[HS 217.2]         If parents allow their children to receive an education with the world, and make the Sabbath a common day, then the seal of God cannot be placed upon them. They will be destroyed with the world; and will not their blood rest upon the parents? But if we faithfully teach our children God's commandments, bring them into subjection to parental authority, and then by faith and prayer commit them to God, he will work with our efforts; for he has promised it. And when the overflowing scourge shall pass through the land, they with us may be hidden in the secret of the Lord's pavilion.  {HS 217.2}
[HS 217.3]         God brought his people Israel from Egypt that they might keep his Sabbath, and he gave them special directions how to keep it. The ten precepts spoken by his own voice from Sinai, and the instructions given to Moses, were recorded for the benefit of all who should live upon the earth, to the close of time. God has given man six days for labor, but he has reserved the seventh to himself, and he has pronounced a blessing upon those who keep it holy. The day before the Sabbath is to be made a day of preparation, that everything may be in readiness for its sacred hours. “Bake that which ye will bake today, and seethe that ye will seethe.” “Tomorrow is the rest of the holy Sabbath unto the Lord.” Divine mercy has directed that the sick and suffering should 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 till 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   218  of holy time should remain undone until the Sabbath is past.  {HS 217.3}
[HS 218.1]         The words and thoughts should be guarded. Those who discuss business matters and lay plans on the Sabbath, are regarded of God as though they engaged in the actual transaction of business. To keep the Sabbath holy, we should not even allow our minds to dwell upon things of a worldly character.  {HS 218.1}
[HS 218.2]         Sunday is generally made a day of feasting and pleasure-seeking; but the Lord would have his people give the world a higher, holier example. Upon the Sabbath there should be a solemn dedication of the family to God. The commandment includes all within our gates; all the inmates of the house are to lay aside their worldly business, and employ the sacred hours in devotion. Let all unite to honor God by cheerful service upon his holy day.  {HS 218.2}
[HS 218.3]         In our labor for the Christiania church we faithfully presented before them the far-reaching requirements of God's law, and their great need of thorough repentance and returning unto the Lord. During our meetings, the dear Saviour came very near to us again and again. A good work was begun. We called them forward for prayers several times, and though this was a new experience to them, there was a quick and hearty response. Earnest, heartfelt confessions were made. Several had become discouraged and backslidden because of the accusing spirit manifested, and the lack of love for God and for one another. These humbly confessed their own wrong in allowing their faith in God and the truth to become weakened. Some had yielded the Sabbath through fear that they could not support their families. Others acknowledged that they had indulged a critical, fault-finding spirit. Many said that they had never realized as now the importance of the truth and the influence that it must have upon their life and character. Not a few testified with gratitude that they had received God's blessing as never before.  {HS 218.3}
[HS 218.4]         We were thankful for every token that this dear people were obtaining a sense of their true condition. But some who should have been personally interested, were looking on as though they had no interest at stake. The testimonies which the Lord gave them did not seem to be received. They did not break the bands which held them under condemnation of the Spirit of God. The Saviour was knocking at the door of their hearts, but they were unwilling then and there to remove the rubbish which barred his entrance. The Lord's time was not their time. Had they cleared the way, the Lord would have given them an experience of the highest value. But we know that souls have accepted the truth who have never felt the transforming power of the grace of Christ. We hope that this will not be the last invitation of the Spirit of God to them. We did all that we could for these dear souls. We did not cease to warn and entreat them, and we spent many hours in prayer for them while others were sleeping. If those who let that golden opportunity pass, had taken their position decidedly for the truth, determined to share with the church the warfare, the self-denial, and the reproach, and to share the final victory, there would have been a revival whose influence would have been far-reaching outside the church.  {HS 218.4}
[HS 218.5]         God calls upon the workers in this mission to reach a higher, holier standard. Christiania is an important point in our mission fields; it is the great center of the work for the Scandinavian   219  people. From this place the publications are sent out, and the laborers go forth to proclaim the commandments of God, and it is of the greatest importance that a right influence be exerted by this church, both by precept and example. The standard must not be placed so low that those who accept the truth shall transgress God's commandments while professing to obey them. Better, far better, would it be to leave them in darkness until they could receive the truth in its purity.  {HS 218.5}
[HS 219.1]         There are those who are watching this people to see what is the influence of the truth upon them. The children of this world are wiser in their generation than the children of light; when the claims of the fourth commandment are set before them, they look to see how it is regarded by those who profess to obey it. They study the life and character of its advocates, to learn whether these are in harmony with their profession of faith; and by the opinions thus formed, many are influenced very largely in the acceptance or rejection of the truth. If this people will conform their lives to the Bible standard, they will be indeed a light in the world, a city set upon a hill.  {HS 219.1}
[HS 219.2]      The Country And The People       Christiania presents but little of special interest to the traveler. It is pleasantly situated at the foot of gently sloping, grassy and pine-clad hills, the picturesque fiord stretching away in the distance, enlivened with occasional steamboats and sailing vessels. For the most part, the dwellings, as well as the customs of the people, are very plain and simple.  {HS 219.2}
[HS 220.1]      220       It is hard to realize that in Christiania we are as far north as the southern point of Greenland and Alaska. The winters here are not severe. But the days at this season are very short. The sun rises as late as half past nine, and sets about three. In summer, of course, the days are correspondingly long. At mid-summer it is so light all night that one can see to read print. Children are often playing in the streets till midnight. At the North Cape the sun does not set from May 15 to July 29.  {HS 220.1}
[HS 220.2]         Norway has about two million inhabitants; the people are remarkable for their independent, liberty-loving spirit. For many centuries this country belonged to Denmark; but about seventy years ago the Norwegians cast off the Danish rule, and united themselves with Sweden. They have their own legislative body, which is called the Storthing. The king is required to be of the Lutheran religion, and he must live four months of every year in Norway.  {HS 220.2}
[HS 220.3]         The Norwegians are generally a well-educated, intelligent, law-abiding people. Honesty and cleanliness are cardinal virtues among them. They are simple and kind-hearted, and hospitable to strangers. {HS 220.3}
[HS 220.4]      Return to Switzerland       On the 16th of November we left Christiania, on our return to Switzerland. William had parted from us a few days before, going by the way of the North Sea to England, and thence to America, to attend the General Conference. We had seen the necessities of the cause in the different European fields, and were impressed with the great need of means and laborers; and as we neared the time for General Conference, he felt that it was his duty to attend; that he could best serve the cause by presenting in person the wants of these mission fields, and assisting to arrange some business matters for the mission publishing-houses. When the matter of his going was first mentioned, I could not consent; but prayerful consideration convinced me that God had put this into his mind, and I would not bid him stay. Accordingly he left us at Christiania, and Bro. H. W. Kellogg accompanied our party on the return to Basle.  {HS 220.4}
[HS 220.5]         On our ride from Christiania to Gottenburg, Sweden, the wild mountain scenery in some places reminded us of Colorado. But neither the height of the mountains nor the grandeur of the landscape equals that of Colorado. We passed through extensive pine forests; but the trees do not grow to a large size; they are small, and set close together. The soil is rocky and sterile. We occasionally saw evidences of wealth and prosperity, but most of the dwellings are small and poor. It is only by constant industry and frugality that the people here obtain a livelihood.  {HS 220.5}
[HS 220.6]         This day we were favored with a sight of the most glorious sunset it was ever my privilege to behold. Language is inadequate to picture its beauty. The last beams of the setting sun, silver and gold, purple, amber, and crimson, shed their glories athwart the sky, growing brighter and brighter, rising higher and higher in the heavens, until it seemed that the gates of the city of God had been left ajar, and gleams of the inner glory were flashing through. For two hours the wondrous splendor continued to light up the cold northern sky,—a picture painted by the great Master-Artist upon the shifting canvas of the heavens. Like the smile of God it seemed, above all earthly homes, above   221  the rock-bound plains, the rugged mountains, the lonely forests, through which our journey lay.  {HS 220.6}
[HS 221.1]         Angels of mercy seemed whispering, “Look up. This glory is but a gleam of the light which flows from the throne of God. Live not for earth alone. Look up, and behold by faith the mansions of the heavenly home.” This scene was to me as the bow of promise to Noah, enabling me to grasp the assurance of God's unfailing care, and to look forward to the haven of rest awaiting the faithful worker. Ever since that time I have felt that God granted us this token of his love for our encouragement. Never while memory lingers can I forget that vision of beauty, and the comfort and peace it brought.  {HS 221.1}
[HS 221.2]         At Gottenburg we embarked in a small boat which was to convey us across the channel to the coast of Denmark. Here I was provided with a state-room containing two sofas, and shut in by heavy curtains,—accommodations which we then thought hardly necessary for a day journey of only six hours. We had occasion, however, to change this opinion before reaching land. The first hour we spent on deck, in the cheerful and well-furnished ladies’ cabin. The weather was pleasant, the sea smooth, and we anticipated an enjoyable trip. But soon the captain, passing through the cabin, advised us to go below and lie down at once, for we were coming into rough water. We complied, though rather unwillingly. In a short time the boat began to rock violently; we could hardly keep our position upon the sofas. I became very ill, now in a profuse perspiration, as if every organ was struggling against the terrible malady, and then overcome by deathly seasickness. This was what I had dreaded in crossing the Atlantic, fearing the effect of violent wrenching upon my heart. At that time I happily escaped, but I now suffered all that I then anticipated.  {HS 221.2}
[HS 221.3]         The waters seemed lashed into fury by the merciless winds. The boat was wrenching and creaking as if going to pieces. Whenever we attempted to rise, we were thrown back with great force. Even our faithful stewardess, unable to keep her footing, was thrown across the room from side to side as the vessel rolled and pitched. As I lay helpless and exhausted, with closed eyes and ashen face, Sister McEnterfer feared that I was dead. She was herself unable to leave her sofa, but from time to time she called my name to assure herself that I was still living. Death seemed very near, but I felt that I could cling, with the firm grasp of faith, to the hand of Jesus. He who holds the waters in the hollow of his hand could keep us in the tempest. The waves of the great deep obey his voice, “Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed.” I thought how Jesus calmed the fears of his disciples as he stilled the stormy Galilee; and should I be afraid to trust to His protection who had given me my work? My heart was kept in perfect peace because it was stayed on him. The lesson of trust I learned during these few hours was very precious. I have found that every trial of life is given to teach me a new lesson of my own dependence, and of trust in my heavenly Father. We may believe that God is with us in every place, and in every trying hour we may hold fast that hand which has all power.  {HS 221.3}
[HS 221.4]         At 3 p.m. we arrived in Frederickshaven, and were glad to step off the boat, and to feel solid ground again beneath our feet. It was a welcome   222  change to our compartment in the car, and the gentle, gliding motion of the train. We lay down upon the seats, and cared only to enjoy the luxury of rest. We were sleeping soundly when at three in the morning the cars stopped, and the guard informed us that we had reached the borders of Germany, and must all pass through the custom-house. It was bitterly cold, and Bro. Kellogg went to the officers and asked permission for the ladies to remain in the car, stating that one of them was ill, and must not be disturbed. But no, nothing would avail; sick or well, we must all appear for inspection. Two officials came to the car door, and the other ladies of the party at once started to leave the car, but they had only stepped on the platform when the officers said, “That is enough; you can go back.” But they were not fully satisfied about the reputed sick woman. As I lay covered with shawls and blankets, they evidently suspected that I might be a bundle of dry goods which our party were trying to smuggle into Germany. As the officers again came to the door, flashing the bright light of their lanterns into the compartment, I quickly sat up and said, “Here I am, gentlemen, please look, and see that I am a living woman.” I do not know whether they understood my words, but they burst into a hearty laugh, said in German, “All right,” and left us to compose ourselves to sleep again if we could after this untimely interruption.  {HS 221.4}
[HS 222.1]      Cologne       When we left Basle, we went to Hamburg by the way of Frankfort, down the right bank of the Rhine. In returning, we came up the left bank of the river, passing through Cologne, Bingen, and Mayence.  {HS 222.1}
[HS 222.2]         About 8 p.m. we reached Cologne, or “Koln,” as the Germans spell it and pronounce it. Here we spent the night. Our hotel was but a short distance from the celebrated cathedral, and we had a good view of it by moonlight. This is said to be the most magnificent Gothic edifice in the world. It is built, as cathedrals usually are, in the form of a cross, is 444 feet long, and has two towers each 512 feet high, the loftiest in Europe. The building is covered with turrets and statuary, and presents a most imposing appearance. It was more than six hundred years in building, and the names of the first architects have long since been forgotten. In 1848 was celebrated the six-hundredth anniversary of the laying of the corner-stone. The cathedral was completed in 1880, at an estimated cost of $10,000,000.  {HS 222.2}
[HS 222.3]         Cologne is one of the oldest cities of Northern Europe. It is said that a colony was planted here by the mother of Nero in 51 A.D., and even this occupied the site of a still more ancient city. Many ruins of this early period are still in existence. The old streets are exceedingly narrow, and there are no sidewalks, or scarcely any. A few years ago there was one street in which a man standing in the center and extending both arms at the same time could touch the buildings on each side. But most of the narrowest streets have now been swept away.  {HS 222.3}
[HS 222.4]         This city possesses an interest for us far greater than that excited by its grand cathedral. Hither came Tyndale from Hamburg, to complete the printing of the New Testament, hoping to find here better opportunities for sending the work, when finished, to England. He had not, however, proceeded far in his labors, when his secret was betrayed, and he escaped from the   223  city only in time to save his printed sheets from falling into the hands of the papists. A little boat conveyed him and his precious wares up the  Rhine— along the very route which we are to take—to Worms. There he completed his great work, and England for the first time received the Bible printed in the language of the people.  {HS 222.4}
[HS 223.1]      Along the Rhine       We leave Cologne in the early morning. The weather during the entire homeward journey is bright and sunny, and we have a good opportunity to see the country. From this place to Bingen our route lies through the far-famed highlands of the Rhine. The scenery is grand and picturesque, and in summer it must be beautiful beyond description. The railroad lies close to the river bank, the track winding around the mountains, and affording a fine view of the river all the way. On each side there are mountains, here sloping gradually to the shore, there rising abruptly from the water's edge. Palaces and towers are scattered everywhere on the river bank, adorning every commanding position along the shores. From almost every rocky crag or mountain summit an ancient castle or ruined arch looks down upon the smiling valley. The mountains are terraced and covered with vineyards, and steep, zigzag paths lead up their sides, to the watchtowers and pavilions on the pinnacles of the rocks, or far up to the towers and castles that crown the summit. On the hills and in the valleys are groves, orchards, and gardens; and nestled at the foot of the mountains, or clinging to the steep hillsides, may be seen the villages of the peasants, a grey old church lifting its spire from some elevated site above the little hamlet. On each side of the river are the road and the railroad track, the train on the opposite bank dashing along as if in strife with ours, and often disappearing from view as it darts through some mountain tunnel. Close beside us flows the beautiful Rhine, as still and smooth as glass, and upon its quiet bosom little steamers are gliding up and down.  {HS 223.1}
[HS 223.2]         This country being the resort of tourists and pleasure-seekers, great attention is given to everything connected with their comfort and entertainment. Large and elegant hotels, surrounded by beautiful terraced grounds, groves, shrubbery, and flowers, are built all along the river banks. And even in the smallest and most secluded villages the hotels and inns are like palaces in comparison with the dwellings of the people.  {HS 223.2}
[HS 223.3]         The roads along the Rhine are as near perfect as it is possible to make them. And well they may be; for workmen have been constantly employed in building and improving them for nearly two thousand years. In many places they have been walled up on the side toward the river, the rock cut away on the land side, valleys filled up, hillsides terraced, and chasms bridged over, so that though passing through a very mountainous region, they are almost as level as a railroad.  {HS 223.3}
[HS 223.4]         Great labor has been bestowed also on the paths up the mountain sides. There is nothing like them to be seen in America. They are made just wide enough for two mules to pass each other; not a foot of ground is wasted. On the upper side is a wall supporting the vineyard terrace, on the other, one that incloses the vine plantings. The paths are graveled hard, so that the rain may not wash them out, and they mount by regular zigzags to lessen the steepness of the ascent. Except the streams and mountains themselves, these   224  roads and mountain paths are, no doubt, more ancient than anything else which we look upon.  {HS 223.4}
[HS 224.1]         The mountains are terraced for vineyards, to the very summit. It must have cost an immense amount of labor to build these terraces, and the cultivation of the vineyards thus formed is no easy task. Earth as well as dressing has to be carried from the valley below; and as in many places even donkeys cannot be used, the work is done by men and women. Large baskets three or four feet long, flat on one side and rounded on the other, are lashed to the back, and they carry these, filled with earth or dressing, up the steep mountain paths.  {HS 224.1}
[HS 224.2]         At Bingen the aspect of the country changes. Instead of the romantic scenery of the mountains, we see level and highly cultivated plains. In summer   225  they must be very beautiful, with their groves and orchards and crops of every kind, separated by green hedges, and dotted with villages and towns.  {HS 224.2}
[HS 225.1]         About noon we passed through Worms, the quaint old town which Luther has inseparably linked with the history of the Reformation, and from which went forth Tyndale's Bible, the most powerful agent in the Reformation of England.  {HS 225.1}
[HS 225.2]         At Mayence the train waited two hours, and we improved the opportunity for a walk about the city. On our return to the station, our baggage, which we had left in the waiting room, was nowhere to be seen. After considerable search we succeeded in finding it in charge of a railway porter, who informed us that it needed guarding. We were required to pay a mark (25 cents) to one man for removing it from the waiting room, a franc (20 cents) to another for standing guard over it, and a franc to another for putting it in the car. This is an illustration of what is to be constantly met in traveling in Europe.  {HS 225.2}
[HS 225.3]         We reached Basle, November 19, our homeward journey having occupied four days. We were absent six weeks on this Scandinavian tour, and traveled more than twenty-five hundred miles.  {HS 225.3}
[HS 225.4]         In all the meetings in Scandinavia as in Switzerland, my sermons were spoken in English, and translated sentence by sentence into the language of the people. Although this was hard work for the speaker, yet the interest of the hearers was sufficient encouragement, it being equal to that of any congregations we have seen in America. On some occasions some who could not find seats would stand for one hour without any sign of weariness.  {HS 225.4}
[HS 225.5]         Wherever we went, our people warmly expressed their gratitude for the help which had been sent them and the interest manifested in their behalf by the brethren in America. In the social meetings nearly all spoke with deep feeling of their sorrow that we could not understand each other's speech. They knew that this barrier was the result of sin, and they looked forward with earnest expectation to the time when there would be nothing to prevent our communion with one another. {HS 225.5}
[HS 226.1]      Visit to Northern Italy       Weary and worn from the arduous labors of our northern trip, I would gladly have rested a few weeks in our home at Basle. But the next morning after our arrival, the brethren presented the necessity of a speedy visit to Italy, as some there were becoming discouraged, and were in great need of help. Arrangements were therefore made to start the next Thursday morning, less than a week from the time we reached home.  {HS 226.1}
[HS 226.2]         The intervening time was spent in writing letters to some of the workers in Europe, and in earnest labor, both public and private, for the young people connected with the office at Basle. Various influences had been at work to draw their minds away from true devotion to God; and they had allowed their interest and affection to be divided, giving to others that place in their hearts which the Lord alone should occupy. Sunday morning I met with them in their season of prayer, and spoke about thirty minutes upon the necessity of faithfulness in their labors. At the close of my remarks, a request was made for all to rise who would from that time make most earnest efforts to reach a higher standard. All arose. My heart was greatly drawn out for these young people, that they might improve all the powers that God had given them, and become faithful, devoted soldiers of the cross of Christ.  {HS 226.2}
[HS 226.3]         In the Sabbath congregation we saw a number of new ones who had become interested in the truth through reading. Among these were several young men, students from a theological school in the city. One of them, although every inducement was held out by his relatives and by the college professors, has since taken his stand decidedly for the truth. He understands the French, the German, and the English, has served a two-years’ apprenticeship in a printing office, and is now doing good work in our office as German translator. As we near the end, and the work increases, we look for such conversions to be more and more frequent. All through these countries there is talent that God will yet use to advance his cause.  {HS 226.3}
[HS 226.4]         On the morning of November 26, I left Basle for Torre Pellice, Italy, accompanied by my daughter, Mary K. White, and Eld. B. L. Whitney. It was my fifty-eighth birthday, and surely it was to be celebrated in a way and place that I had little dreamed of. It seemed hard for me to realize that I was in Europe; that I had borne my testimony in England, Switzerland, Denmark, Norway, and Sweden, and was on my way to labor in Italy. In my youth I felt a strong desire to be a child of God, and   227  as his Spirit began to impress my heart, and I tried in feebleness to obey its promptings, I received increased strength, and my desire to do good also increased. I have ever found plenty of work to do, and I have also learned that in Christ alone there is rest, peace, or happiness. In God is our only help. I have tried all these years not to build my hopes on this world, but to lay up a treasure above.  {HS 226.4}
[HS 227.1]         For several days before we started on our journey the weather had been foggy and rainy, and we feared that the clouds would hang as a vail over the scenery through which we were to pass. But the mist and fog soon disappeared, and the sun came out bright and pleasant.  {HS 227.1}
[HS 227.2]      Swiss Scenery       Although the Swiss Republic contains twenty-two cantons, or States, and has a population of three million of people, it is not a large country, being only about half the size of the State of Maine. Besides this, it is estimated that two-thirds of its surface consists of lakes, rivers, and uninhabitable heights. Hence it will be seen that its rich valleys and habitable mountain sections support a dense population.  {HS 227.2}
[HS 227.3]         The course of our journey led through the wild and magnificent scenery of Lake Lucerne, or, as it is sometimes called, “Lake of the Four Forest Cantons,” because it is bounded by four cantons, whose forest-clad mountains in many places rise abruptly from the water's edge. This beautiful lake, with its swans and flocks of half-tamed birds, we passed at our right.  {HS 227.3}
[HS 227.4]         Besides being noted for its scenery, this lake is intimately associated with those historical traditions connected with William Tell, the so-called liberator of Switzerland from the Austrian yoke. In the pleasant little town of Altorf, a colossal statue of Tell has been erected on the very spot, it is said, whence he aimed at the apple placed on the head of his own son by command of the tyrant Gessler; while one hundred and fifty paces distant stands a fountain erected on the supposed site of the lime-tree by which Tell's child stood while awaiting his father's arrow.  {HS 227.4}
[HS 227.5]         Several centuries ago, parts of Switzerland were often visited by earthquakes. They have since entirely ceased; but floods, avalanches, snowstorms, and land-slides still threaten the inhabitants with frequent dangers. We passed through one scene of desolation caused by a land-slip in the summer of 1806. The season had been very rainy, and one afternoon about five o'clock a strata composed of flint rocks, limestone, and other soft formations, upwards of one mile in length, one thousand feet in breadth, and one hundred feet in thickness, was precipitated from a height of three thousand feet into the valley below, burying four villages, with four hundred and fifty-seven of the inhabitants. The scene of this catastrophe was between the celebrated Rossberg and Rigi mountains. From the top of the Rossberg to a point nearly half way up the Rigi the surface of the earth was converted into a rocky chaos. Time has covered these fragments of rock with moss and other vegetation, but the track of the slide can still be distinctly traced.  {HS 227.5}
[HS 227.6]         The glaciers of Switzerland are the reservoirs which feed some of the largest rivers of Western Europe. The Rhine and the Rhone both have their source in Switzerland, not many miles apart. Flowing in different directions, the Rhine empties its waters into the North Sea, the Rhone into the Mediterranean.  {HS 227.6}
[HS 227.7]         Our course over the Alps lay through the great St. Gotthard pass. The road   228  through this pass is a marvel of engineering skill. It was ten years in building, and has been completed only four years.  {HS 227.7}
[HS 229.1]      The St. Gotthard Pass       After leaving Erstfeld, a large railway station, the ascent begins. A heavier engine has been attached to the train, and we enter a rocky defile flanked by steep and lofty mountains. At the base of these rushes the foaming river Reuss, forming of itself a succession of beautiful waterfalls, and receiving numberless smaller cascades which appears to spring from the tops of the highest peaks. As we proceed, the gorge begins to narrow and the interest to increase. It seems as though the turbulent Reuss, thinking merely of its own convenience, had cut a place just large enough for itself through the solid rocks. Therefore the train is obliged much of the way to make a path for itself within the mountain. The heaviest grade on the road is one foot in four. In many places, however, it has been made much less than this, by the use of bridges and curved tunnels, as shown in the accompanying engraving. There are three of these tunnels on the north side of the mountains, and four on the south side.  {HS 229.1}
[HS 229.2]         In the first of these tunnels, the Pfaffensprung, the train enters the side of a mountain, describes a complete ascending circle of over sixteen hundred yards, and, emerging from the mountain, crosses its own track one hundred and fifteen feet above the place where it entered. Then, crossing the boiling Reuss by a huge iron bridge, the train enters the Wattinger loop tunnel, in which an ascent of seventy-six feet is made. Then another bridge across the river, the considerable village of Wasen, and we plunge into the third curved tunnel. Beyond this the train skirts the mountain side, from which is obtained a grand view of the windings just traversed, lying far below. Altogether, this railroad has over fifty bridges, most of them large iron structures, and fifty-six tunnels.  {HS 229.2}
[HS 229.3]         The longest of these is called, by way of distinction, the St. Gotthard. This one tunnel is nine and one-fourth miles long. In the middle of it the road reaches its highest elevation, 3787 feet above the sea, and then begins to descend on the other side. During the seven and one-half years in which this one tunnel was in process of construction, twenty-five hundred workmen on an average were employed daily, and sometimes the number reached three thousand four hundred. The boring   230  was commenced on both sides of the mountain at the same time; and such was the engineering skill displayed that when the workmen came together, there was not the variation of an inch in their work. The contractor, Mr. Louis Favre, did not live to see the completion of his task, having died of apoplexy in the tunnel three years before it was finished.  {HS 229.3}
[HS 230.1]         It took our train twenty-five minutes to pass through this tunnel; but the arrangement for ventilation is so complete, a current of fresh air being constantly forced through the tunnel, that we found it unnecessary even to close the windows. There was something solemn in the thought that while we were nearly four thousand feet above the level of the sea, there were yet from six to seven thousand feet of solid rock piled above our heads, and three thousand three hundred and fifty feet above us lay the clear waters of Lake Sella. It was with a sense of relief that we emerged from this dark cavern, only, however, to be again lost in wonder, this time not so much at the workmanship of man as at the mighty works of God.  {HS 230.1}
[HS 230.2]         Soon after leaving the St. Gotthard, we come to Airolo, the first Italian-Swiss village. From this point the road descends the valley of the Ticino by means of numerous windings, and by straight and circular tunnels. Soon an immense mountain projects into the valley, apparently with the desire to check the course of the impatient, swift-flowing Ticino: but by some means the river has succeeded in forcing a passage through it, and descends in a series of falls through a wild, rocky gorge to a lower region of the valley, while the railway accomplishes the descent by means of two circular tunnels, the Piano Tondo and the Travi, one below the other in cork-screw fashion. In each of these tunnels a descent of one hundred and eighteen feet is made, thus enabling the train to descend an otherwise impassable gorge. From this point the valley begins to widen. Beautiful cascades are seen pouring over the cliffs on each side, and interspersed among the rocks are noble chestnut, walnut, mulberry, and fig trees.  {HS 230.2}
[HS 230.3]         At Bellinzona about four o'clock in the afternoon our train was divided, and a portion of the cars and passengers wound their way around the mountain side toward Milan, while we continued our course to Turin, along the border of the beautiful Lake Maggiore. Here we arrived about ten o'clock in the evening, and found excellent accommodations at a hotel near the station. After a good night's rest, we were ready to continue our journey at an early hour.  {HS 230.3}
[HS 230.4]         About thirty miles west of Turin we left the vast plains which “stretch like a garden for two hundred miles along the foot of the Alps,” and, passing through a narrow opening in a low range of mountains, entered the Piedmont valleys. Only one of these valleys, that of Lucerne, is traversed by the railroad. Soon after entering this valley, several others spread out like a fan,   231  some at our right and some at our left. But it is in this central and largest valley, at the terminus of the railroad, that Torre Pellice is situated, and thither our course is directed, that, if  possible, we may encourage the little company there who are striving under great difficulties to obey God. We reached this place Friday, about 9 A. M., and were welcomed to the hospitable home of Eld. A.C. Bourdeau, who, according to the vote of the last European Council, had just located here with his family.  {HS 230.4}
[HS 231.1]      Labors In The Piedmont Valleys       The next day, Sabbath, I spoke to the brethren and sisters in the hired hall in which they held their regular Sabbath meetings. Owing to a delay in getting out the appointment, few besides our own people were present. But I felt the same interest in speaking to the few that I would have felt in addressing hundreds. Choosing as my text Isaiah 56:1-7,I tried to impress upon them the importance of obeying God and walking in the light, regardless of the opinions or course of the world.  {HS 231.1}
[HS 231.2]         “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. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, 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 an house of prayer for all people.”  {HS 231.2}
[HS 231.3]         The question may arise in some minds why we as a people are separated from the world into little companies. We answer, It is not because we choose to differ from those around us, but because we see the necessity of obeying all the requirements of God. If any feel that it is of no consequence whether we obey all his commandments or not, they have only to look back to Eden to see what dire results befell Adam and Eve because of disobedience. It is for us to choose whether we will go over the same ground as they in transgression, or whether we will walk in the light that has shone upon us, and be found of our heavenly Father in the path of humble obedience. His blessings and promises are for those who love and obey him.  {HS 231.3}
[HS 231.4]         Some urge that it is of no consequence whether we keep the Sabbath or not; but we say that from the Bible standpoint it is a matter of great importance. Had it not been important, God would not have wrought in so marvelous a manner to deliver his people from Egyptian bondage. It was because he saw that they could not obey his commandments in their servitude, that he revealed his mighty arm in bringing them into a place where they could serve him. When they came to Sinai, he took occasion to refresh their minds in regard to his requirements. Christ and the Father, standing side by side upon the mount, with solemn majesty proclaimed the ten commandments, placing in the very center of the decalogue the Sabbath command. Again   232  and again the Lord told the people that if they would keep his Sabbath he would take them to himself to be his chosen people; and again and again sorrow and shame were brought upon them because they failed to keep it. He also told them that the Sabbath should be a sign between him and them forever, that they might know that he was the Lord their God. Therefore it is of great importance that the Sabbath be regarded according to the commandment.  {HS 231.4}
[HS 232.1]         We want to know the truth, the whole truth as it is in Jesus. We cannot afford to cherish error on any point. Those who take their stand firmly upon the truth will know what affliction and persecution are. Few at the present time have any experimental knowledge of what these are. They may think they are having a hard time, but God is simply testing them to see if they have root in themselves. He is proving them, as he proved Adam and Eve in Eden, to see if they will obey him.  {HS 232.1}
[HS 232.2]         “Well,” says one, “if it were convenient, I would keep the Sabbath; but as it is, there is too great a cross connected with it.” Paul says, “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.” Here is a double crucifixion. As the conscientious Christian takes his stand upon Bible truth, there are always those who refuse to accept it, and choose the world. The wife may take her position in favor of truth, while the husband may oppose it. Here a trial comes in at once, the trial of separation in faith and feeling. Shall we say to that wife, “You should leave your husband because he does not keep the Sabbath?” No, indeed. If she was a faithful wife before she accepted the truth, and if she sees in her friends those for whom Christ has died, she will seek to discharge her duties with even greater fidelity after she accepts the truth, that if possible she may lead them to see the light. “But,” it is asked, “should not the believing wife yield her convictions of duty because of her husband's unbelief?” By no means; because Christ is her Lord and Master. She cannot cast aside the claims of high Heaven upon her. The same is true of the believing husband or child.  {HS 232.2}
[HS 232.3]         The work of overcoming is an individual work. Our only safety is in taking our position firmly in favor of the word of God; for this is the only foundation that will stand the test. And then as we try to walk in the path of humble obedience, we must expect to meet trials. They will come upon us from quarters where we least expect them. But we must remember that all who have obeyed the word of God have had the cross to lift; and in lifting it they helped others to lift it.  {HS 232.3}
[HS 232.4]         If we have correct ideas of the mission of Christ on earth, and of what our work is, we shall not become discouraged because we are few. Said Christ, when asked if there be few that shall be saved, “Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.” Now he gives the the reason: “Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” The fact that you are few in this place, brethren and sisters, is no reason that you should become discouraged. It seems to me, as I look upon the towering mountains that surround your valleys, that if I lived in this place, I would mark the spot where so many suffered in ages past for   233  the truth, and taking courage from them, would lift the cross and obey the truth at any cost. As I think of those who have yielded their lives rather than the truth, it is plain to me what God has revealed concerning his people: “They shall walk with me in white; for they are worthy.  {HS 232.4}
[HS 233.1]         God does not give us the spirit of the martyrs today, for we have not come to the point of martyrdom. He is now testing us by smaller trials and crosses. And at times when it seems that the billows of temptation will go over our heads, let us remember that the eye of God is watching over us, and let us be willing to endure all the trials that he sees fit to send.  {HS 233.1}
[HS 233.2]         John in holy vision saw a company standing around the great white throne, every one of them having white robes. The question is asked, Who are these, and whence came they? And the answer is given: “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; 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.” If you want to be among this company, you must not study how you can escape trials in this life. Do not keep thinking what a little company you are, but get your eyes fixed on Jesus. From his own lips the words come ringing down along the lines to our time, “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.”  {HS 233.2}
[HS 233.3]         Jesus left the royal courts of heaven, clothed his divinity with humanity, and for our sakes became poor, that we through his poverty might be made rich. The question with him was not, Is it convenient for me to do this? Neither should it be with us, Is it convenient to obey God and keep the Sabbath? The question rather should be, Is it duty? What say the Scriptures? The Lord says in the words of my text, “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.” Again the promise is made, “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.”  {HS 233.3}
[HS 233.4]         All we need to know is the will of the Master. He says, “Go forward.” We should obey, even though the Red Sea were before us. He has promised to be a present help to us in every time of need. Then let us not sink down under trials, nor allow them to separate us from Jesus. As we look at the everlasting hills around us, they should remind us that God has a controversy with the nations, and that all who have lost their lives for the truth's sake will come forth   234  from where they have fallen, to be rewarded with everlasting life in the city of God. Outside the city will be those who persecuted them. As these see the great light shining upon the faithful ones from Jesus, they will wish that they had been the persecuted instead of the persecutors. What agony will come upon them, as they hear the song of triumph echo and re-echo through the courts of heaven, and realize that the despised and persecuted are finally accepted of God!  {HS 233.4}
[HS 234.1]         But what will it profit a person, if, after enduring persecution, he then gives up the truth? Christ gave his life for us, and now, if necessary, we should give our lives for him. We are his, for he has bought us; and we ought not to rob him of that for which he has made this infinite sacrifice. The third angel is represented as flying through heaven, proclaiming the commandments of God and the faith of Jesus. This message is to prepare a people for the coming of Christ. If men should refrain from proclaiming it, the very stones would cry out. The people must be warned. The words of the prophet are, “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” We have a solemn work to do to proclaim this message of warning to the world. Are we engaging in this work? Will men arise in the Judgment and say, “You never told me that these things were so”? Will the gates of the city of God be closed against us, or shall we dwell with Jesus through the ceaseless ages of eternity? We want to give to God all that there is of us. It is only to the faithful workers that the Saviour says, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”  {HS 234.1}
[HS 234.2]         Dear friends. I entreat you to be firm to truth and to duty. Trials may press closer and closer; but Jesus will lead you, if you will let him. Pray much. Be willing to separate from everything that separates you from God. Then, in the day of trouble, he will come to your deliverance, and will hide you under the shadow of his wings. When your names are cast out as evil, and friends turn against you, remember how Jesus was treated on earth. Spies were constantly upon his track, seeking to catch him in his words, that they might find accusation against him. Can his followers expect better treatment than he received? Peter felt that it was too great an honor to be put to death as his Lord was, and petitioned that he might be crucified with his head down. He considered it an honor to suffer for Christ. Why should not we?  {HS 234.2}
[HS 234.3]      An Interruption       Here the discourse was broken in upon by questions from one who had kept the Sabbath a short time, but who had recently given it up. Rising in the congregation, he said, “This Sabbath question has been a great trouble to me during the last year, and now I would like to ask a question: Is the observance of the Sabbath necessary to my salvation? Answer, yes or no.” I answered promptly, This is an important question, and demands something more full than yes or no. All will be judged according to the light that has shone upon them. If they have light upon the Sabbath, they cannot be saved in rejecting that light. But none will be held accountable for light which they have never received. I then quoted the words of Christ, “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin.” It was with the greatest difficulty, however,   235  that I made these remarks; for the questioner kept jumping to his feet, and interrupting me, and in the most excited manner and with the most violent gestures demanding that the answer be yes or no.  {HS 234.3}
[HS 235.1]         Several times while I was speaking he tried to restate my remarks, giving them just the meaning that he wished them to have, and that he has since given them; and as many times he was corrected by persons present who understood both French and English. ［NOTWITHSTANDING THE FACT THAT HIS MISSTATEMENTS OF MY POSITION WERE REPEATEDLY CORRECTED AT THE MEETING, THIS MAN HAS SINCE STATED PUBLICLY THAT AT FIRST MY RESPONSE WAS EVASIVE; BUT THAT AS HE INSISTED I BECAME AFFIRMATIVE, THEN NEGATIVE, AS FOLLOWS: “IF THE CHRISTIAN IS PERSUADED THAT HE OUGHT TO KEEP THE SABBATH, THE SABBATH IS NECESSARY TO HIS SALVATION. IF HE DOES NOT BELIEVE IT DUTY TO KEEP THE SABBATH, THE SABBATH IS NOT NECESSARY TO HIS SALVATION.” THIS IS A GROSS MISREPRESENTATION, AS WILL BE SEEN BY COMPARING IT WITH THE FACTS AS GIVEN ABOVE; BUT TO JUST SUCH MISREPRESENTATIONS WILL THOSE RESORT WHO OPPOSE THE TRUTH.］ He then began to read and comment upon something which he had written in regard to the Sabbath. But he proceeded so rapidly that he gave little opportunity for his remarks to be interpreted, and therefore I could get but little idea of what he was trying to say. One statement which I did understand, however, was to the effect that Christ, instead of teaching the Sabbath, broke it. To this I felt that I must respond. I said: “I hope our brother will not place himself on the side of the Pharisees in their accusations against Christ; for if their charge of Sabbath-breaking could have been sustained against him, they would not have been under the necessity of hiring false witnesses to testify against him.” At this he became very much enraged, and charged me with calling him a Pharisee. This, however, was corrected by several persons present, and he said, “I beg pardon.”  {HS 235.1}
[HS 235.2]         When I saw that I could have no opportunity to finish my discourse, or to answer his question as fully as I would have liked, I told the people that I would be obliged to defer any further answer till some future time, and that I would then make it by writing, as he was not prepared to listen to anything I might say. This I did soon after in an article entitled, “Walking in the Light,” published in Les Signes des Temps. I also sent him an invitation to come and talk the matter over with me, that we might see what is truth. But he declined to do so.  {HS 235.2}
[HS 235.3]      Further Labors       The next afternoon, while I was speaking, he came into the hall again. If I said anything that he agreed with, he would nod his head in approval, and if, on the contrary, I said anything that he did not approve, he would shake his head, and begin to talk in an undertone to those near him. I kept right on as though we did not hear his words of disapproval; but when I began to read the words of Christ in his memorable sermon on the mount, “Whosoever, therefore, shall break one of these least commandments, and shall teach men so,” etc., he jumped to his feet, and with the most frantic gesticulations cried out to Eld. A. C. Bourdeau, who was acting as interpreter, “Do you keep the commandments any better than the Pharisees? Answer me.” Notwithstanding his repeated demands for an answer, we kept right on with our work just the same as though nothing had happened, determined that this meeting should not be broken up as the other had been. This was too much for him, and grasping his hat, he rushed out of the hall in a rage. We were then permitted to continue our meeting in peace. The few who were present, instead of being disturbed by what had happened, seemed   236  much strengthened by the words spoken. The Lord has a people here, and if faithful they will yet see others added to their numbers.  {HS 235.3}
[HS 236.1]         When we came to Italy, it was with the desire that we might not only learn something of the habits and customs of the people, and the best means of reaching them, but that we might be the means of strengthening and encouraging the brethren and sisters, and that we might also obtain a little much-needed rest. In the latter we were somewhat disappointed, although we did enjoy some features of our stay very much. The climate is healthful, the air clear and bracing. Throughout our stay of three weeks the weather was delightful. Although it was December, most of the time we had the doors open as in summer. Several days we spent some time in riding. This was a great luxury to me, especially as I was suffering much with a lame hip and a broken ankle, and was able to walk but little.  {HS 236.1}
[HS 236.2]         After the unpleasant interruption in our first two meetings, we felt that there was no assurance that we could hold other meetings in the same hall without similar annoyances, as the one who interrupted the meeting was the owner of the hall. Before the next Sabbath another hall had been hired, and handbills posted stating that meetings would be held Friday and Sunday evenings, and Sabbath and Sunday afternoons. The names of the speakers were not announced, but Eld. Bourdeau's name was signed to the bill. Judge of our surprise, the next morning after our bills were posted, to see other bills, the same size and style, posted by the side of ours, stating that Eld. Miles Grant would hold a series of meetings in a hall directly above ours, on the same days but at different hours. From a remark made by Eld. G. in one of his lectures, it appears that he came to Torre Pellice the same day that we did; but for some reason his arrival was kept quiet, and no announcement of his meetings was made until after our notices had appeared.  {HS 236.2}
[HS 236.3]         Friday evening at seven o'clock I spoke about three-quarters of an hour from the text, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” At eight o'clock Eld. G. spoke in the room above. Eld. Bourdeau attended, also M. K. White, who took short-hand notes. I did not go, although Eld. G. thought I was present, and told the people so, which statement, however, he corrected at the next meeting.  {HS 236.3}
[HS 236.4]         His subject the first evening was sanctification; but he could not refrain from mentioning my name. He did so, however, in a very guarded manner. The next night he spoke more freely, and bringing forth the precious dish of slander that he loves so well, he served up to the people in his very best style the rare tidbits that he has been gathering and manufacturing during the last thirty years, as condemning evidence that the visions of Mrs. White are not of God. During all these years one of the principal burdens of his work seems to have been to follow on my track, and spread these statements which have been manufactured by false witnesses, some of whom had become disaffected because they had been reproved for their wicked course. It has been shown again and again, both by pen and voice and by the testimony of many witnesses, that these reports have no foundation in truth; but what cares he for this? He loves his falsehoods too well to give them up. And now we are charitable enough to venture the opinion that  237  having repeated them so many times he really believes many of them to be true, and feels as zealous as ever Saul did, believing that in trying to tear down my influence he is doing God service.  {HS 236.4}
[HS 237.1]         It has ever been against my principle to enter into controversy with any one, or to spend my time in vindicating myself against the attacks of those who do not hesitate to adopt any means to pervert the truth, or to cast stigma upon those who stand in defense of the law of God. Nothing would please Satan and his followers better than to have me engage in this work; for then they would give me enough to keep me busy all the time, and thus my real work would be left undone. But this is not the work that God has given me. Years ago I determined to let nothing draw me from the work of speaking and writing plain Bible truth. Unmoved alike by condemnation or approval, censure or applause, falsehood or flattery, I have not shunned to declare, without partiality and without hypocrisy, the message that God has given me. I have always borne, and trust that I shall ever continue to bear, a plain, decided testimony against sin in the church and out.  {HS 237.1}
[HS 237.2]         Here in the valleys we were among a people, who, as a rule, are ignorant of the Bible and of the power of God. Eld. Grant had no hold upon them, and they knew little if anything of my former life and labors. Then why should I depart from my established custom, and spend the precious moments of my stay with this people in vindicating myself? Would it not be better for me to crowd into my talks all the practical religion possible, and thus do the people all the good I could? We felt that it would be best to do this; and so it proved.  {HS 237.2}
[HS 237.3]         Some who heard Eld. G. preach went home and told their friends that he had come to quarrel with a woman; that they did not like his spirit, and they wanted no more of such meetings. The report went out that two Adventists had come to the valleys, and were quarreling with each other. This was a mistake, as some afterward learned; for there was no response made to his unreasonable and untimely raid. In the ten discourses that I gave in the valleys I made no more reference to Eld. G. than if he had been in his own native State. After giving four or five discourses, he withdrew to other parts, having accomplished little if anything. Many who afterward attended our meetings seemed much surprised and pleased with them. They said they had been entirely misinformed in regard to the nature of our meetings, and expressed much regret that they had not attended them all.  {HS 237.3}
[HS 237.4]         Sunday afternoon, Dec. 13, I spoke from the words, “By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” The best of attention was given. Many thanked me for the good words they had heard. Several of these understood English.  {HS 237.4}
[HS 237.5]         In the evening we had a good, intelligent congregation. The Spirit of God helped me as I tried to present before them the reward of the faithful from the text, “Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions,” etc. At the close of the meeting, nearly all came forward and shook hands with me. One man who could speak English said, “The Lord has been present tonight and assisted   238  by the inspiration of his Spirit in speaking the word.” Several expressed an earnest desire for us to remain longer. The interest to hear was certainly much greater than when we first came.  {HS 237.5}
[HS 238.1]         Our continual prayer is that the Lord will open the way for the truth to find access to the people of these valleys. I have felt grieved to see them being deceived by men who claim to be teachers of the Bible, but who misinterpret its plainest teachings. But the work is the Lord's, and he can cause even the wrath of men to praise him. The truth is sure to triumph gloriously; but how and when it is not for us to decide.  {HS 238.1}
[HS 239.1]      The Waldenses       Our visit to the Waldensian Valleys was one of special interest on account of the close connection which this locality has with the history of the people of God in past ages. It was in the friendly shelter of the surrounding rocky peaks that they found protection when the fierce persecutions of the Roman church drove them from the fertile plains of Northern Italy. In these plains they had succeeded in maintaining their independence of Rome many years after others had yielded to her power. Indeed, up to the eleventh century, the diocese of Milan is said to have greatly exceeded in extent that of Rome. But the very fact that her authority was disregarded on what might be called her own territory, was very humiliating to a power to whom all the world was then bowing down; and, after repeated unsuccessful attempts to induce the bishops of Milan to yield their independence, they were finally forced to submit.  {HS 239.1}
[HS 239.2]         The submission, however, was by no means universal. Many refused to yield their rights, and fled, some to one country, some to another, while many retired to the Piedmontese Alps. “Behind this rampart of mountains, which Providence, foreseeing the approach of evil days, would seem to have reared on purpose, did this remnant of the early apostolic church of Italy kindle their lamp, and here did that lamp continue to burn all through the long night which descended upon Christendom.”  {HS 239.2}
[HS 239.3]         Every rock upon which we gazed seemed to speak in solemn silence of the wonderful scenes it had witnessed. One place of interest which we visited, was a spot just back of the town of Bobbio, seven miles up the valley from Torre Pellice. We had a beautiful day for our trip. The air was clear, the sky as blue as only an Italian sky can be. Our party numbered seven besides the two drivers. The ride was delightful. After going as far as the carriages could carry us, we took our blankets and lunch-baskets, and prepared to ascend the mountain.  {HS 239.3}
[HS 239.4]         By a zigzag course our path made its way up the hillside, sometimes winding in and out among the rocks that line the banks of a mountain brook, sometimes crossing a little patch of grain which was supported by a great stone wall and thus kept from being washed down the mountain side, sometimes following along the very edge of these great walls which hold in place the mountain terraces, on which are small vineyards, pasture lands, and grain fields; then it would turn suddenly and ascend by rocky steps to the heights above. Now and then we would stop to rest, or to allow to pass us a solemn-looking flock of sheep and goats which some little girl or boy was driving to the small patches of pasture land above.  {HS 239.4}
[HS 239.5]         A climb of three-quarters of an hour brought us to a large open plat of ground. Here we halted, and under the friendly shade of a huge chestnut-tree spread our lunch. A few rods from us was a large house, built of stone, and plastered on the outside. Although about eight hundred years old, it was still occupied. Here it was that many of the Waldenses found shelter when driven by their persecutors from the valley below; but spies soon found them here, and soldiers were sent to exterminate them. The battle was fought on the very spot where we were seated. Although the Waldenses were few in number, they held their ground for some time, and then, attempting to escape, most of them were brutally massacred.   240  Two who were wounded fled to the rocks a few rods above us, where they dragged their wounded bodies through a narrow passage into a cave which extended thirty feet underground.  {HS 239.5}
[HS 240.1]         But a Satanic spirit drove humanity from the hearts of their pursuers, and led them to devise a means of killing these wounded men whom they could not capture. Wood and leaves were piled at the various crevices of the rock, and set on fire, and the prisoners soon perished from suffocation. After partaking of our simple lunch, we climbed up to this cave, and explored it as far as we could. Then one of our number crawled, feet first, between the rocks, and dropped himself into the inner cave where the poor martyrs miserably perished.  {HS 240.1}
[HS 240.2]         History tells us of several occasions when the same means of extermination was resorted to and that, too, on a much larger scale. The valley of Loyse was the scene of one of the most horrible of these tragedies. The inhabitants were quietly pursuing their vocations, when they were surprised by seeing an armed force twenty times their own number enter their valley. “Despairing of being able to resist them, they at once prepared for flight. Placing their old people and children in rustic carts, together with their domestic utensils, and such store of victuals as the urgency of the occasion permitted them to collect, and driving their herds before them, they began to climb the rugged slopes of the mountains, which rise some six thousand feet over the level of the valley.” “About half way up, there is an immense cavern. In front of the cavern is a platform of rock, where the spectator sees beneath him only fearful precipices, which must be clambered over before one can reach the entrance to the grotto. The roof of the cave forms a magnificent arch, which gradually subsides and contracts into a narrow passage, or throat, and then widens once more and forms a roomy hall of irregular form. Into this grotto, as into an impregnable castle, did the Vaudois enter. Their women, infants, and old men, they placed in the inner hall; their cattle and sheep they distributed along the lateral cavities of the grotto. The able-bodied men posted themselves at the entrance. Having barricaded with huge stones both the doorway of the cave and the path that led to it, they deemed themselves secure.” “It would cost them little effort to hurl headlong down the precipices any one who should attempt to scale them in order to reach the entrance of the cavern.  {HS 240.2}
[HS 240.3]         “But a device of their pursuers rendered all these precautions and defenses vain. Ascending the mountain on the other side, and approaching the cave from above, the soldiers were let down by ropes from the precipice overhanging the entrance to the grotto. The platform in front was thus secured. The Vaudois might have cut the ropes, and dispatched their foes as they were being lowered one by one; but the boldness of the maneuver would seem to have paralyzed them. They retreated into the cavern to find in it their grave. Seeing the danger of permitting his men to follow them into the depths of their hiding-place, the general adopted the easier and safer method of piling up at its entrance all the wood he could collect and setting fire to it. A huge volume of black smoke began to roll into the cave, leaving to the unhappy inmates the miserable alternative of rushing out and falling by the sword that waited for them, or of remaining in the   241  interior to be stifled by the murky vapor. Some rushed out, and were massacred; but the greater part remained until death slowly approached them by suffocation. When the cavern was afterward examined, there were found in it four hundred infants, suffocated in their cradles or in the arms of their dead mothers. Altogether there perished in this cavern more than three thousand Vaudois, including the entire population of the valley of Loyse.”  {HS 240.3}
[HS 241.1]         This one circumstance out of many of a similar character will give something of an idea of what the Waldenses endured for the truth's sake. Terror, mourning, and death everywhere followed in the footsteps of their persecutors. Whole villages were given to the flames. Nor could the caves, as we have seen, afford any protection to the multitudes who sought refuge in them. When the fire kindled at the mouth of these retreats was extinguished, “all was silent within.”  {HS 241.1}
[HS 241.2]         One can hardly imagine the indescribable feelings with which, after contemplating such scenes, we looked upon the cave now before us. After exploring it quite thoroughly, we climbed still higher, upon the rocks above it, and there bowed in a season of prayer. Jesus seemed very near while we pleaded with him to imbue us with more of the spirit of true devotion and firm adherence to principle that had led so many in these valleys in times past to lay down their lives for the truth's sake.  {HS 241.2}
[HS 241.3]         It is beyond my power to describe the picture which opened before us from this high elevation. That its beauty has attracted the attention of others, appears from the glowing description which we here give from the pen of another:—  {HS 241.3}
[HS 241.4]         “At this point the grandeur of the valley Lucerna attains its height.” “Immediately behind Bobbio shoots up the ‘Barion,’ symmetrical as an Egyptian obelisk, but far taller and more massive. Its summit rises three thousand feet above the roofs of the little town. Compared with this majestic monolith, the proudest monument of Europe's proudest capital is a mere toy. Yet even the ‘Barion’ is but one item in this assemblage of glories. Overtopping it behind, and sweeping round the extremity of the valley, is a glorious amphitheater of crags and precipices, inclosed by a background of great mountains, some rounded like domes, others sharp as needles.” “In this unrivaled amphitheater sits Bobbio, in summer buried in blossoms and fruit, and in winter wrapped in the shadows of its great mountains, and the mist of their tempests.” “A carpet of rich meadows clothes the valley from side to side; fruit-trees fleck it with their shadows; the Pellice waters it; and on either hand is a wall of mountains.” “Over these are hung stupendous battlements of rocks; and above all, towering high in the air, are the everlasting peaks in their robes of ice and snow.”  {HS 241.4}
[HS 241.5]         As far as the eye could reach up the mountain sides we could see dwellings, cultivated lands, and even villages, while from many of these rocky eminences white church towers reared their heads, as if pointing the people heavenward. Here, among the rugged rocks, in places seemingly inaccessible, they sought refuge from the fury of their oppressors. Here they thought to worship God without molestation, making the mountains echo with their prayers and songs of praise to their Redeemer.  {HS 241.5}
[HS 241.6]         Most of those who have been born and brought up in the seclusion of these mountain homes choose to remain there. Far up on the mountain side we saw a   242  man and woman sowing wheat under the friendly shelter of the overhanging rocks. By these people conveniences and luxuries are not thought of. If they can secure a sufficient harvest from the little patches of land among the crags to feed themselves and their children, they are content. As for clothing, they are quite independent. Near the spot where we ate our lunch, a young peasant girl was tending a small flock of sheep, and at the same time diligently plying the distaff. As we came near, she kindly showed us how the work was done, and also some of the cloth that had been made from yarn thus prepared.  {HS 241.6}
[HS 242.1]         We would gladly have remained longer, climbed from height to height, entered the dwellings, and spoken with the people; but we had not time or strength to go farther. As we slowly made our way down the rocky path by the side of a rushing stream, we could but wonder how many pilgrim feet had trod this rugged path before us in the hope of finding an asylum from the wrath of their oppressors, and our hearts ascended to God in prayer that the precious light of present truth might reach the descendants of this long-persecuted people. We firmly believe that God will open the way, that he will remove the obstructions, which now shut the light from them.  {HS 242.1}
[HS 242.2]         The next day after our trip to Bobbio we visited an ancient fortress, which is built on a height a short distance from Torre Pellice. Here we found a large open space inclosed by walls within walls, also extensive buildings which were formerly used as a monastery. Within the inclosure is a cave. This we entered, and found ourselves in a room about eight feet square. The walls of this room were covered with a thick, green moss, on which drops of water glistened like pearls. From this room there were openings into two underground tunnels. One of these led down to the village, into a building formerly used as a convent; the other to a Catholic church in another part of the town. Here the secret workings of the mystery of iniquity had been carried on. Here many precious souls had lost their lives, and left their bones to testify of their faith. But the history of their sufferings will be made known only when every secret thing shall be revealed. The Judgment alone will bring to light the cruelties practiced in connection with these fortified heights.  {HS 242.2}
[HS 242.3]         There is no question as to whose banner those ranked under who thus persecuted the saints. Their master, Satan, alone could instigate men to inflict such terrible cruelties, such intense sufferings, such excruciating agony, upon their fellow-men. Those ages of cruel restriction of liberty of conscience are now in the past; but, we inquire, how long before Satan will, through his devices, again bring upon God's people a time of trouble? Satan is a deceiver, a murderer, and his power will be felt in the near future by those who love and fear God.  {HS 242.3}
[HS 242.4]         If their voices could be heard, what a history the everlasting mountains surrounding these valleys could give of the sufferings of God's people because of their faith! What a history of the visits of angels unrecognized by these Christian fugitives! Again and again have angels talked with men, as man speaketh with a friend, and led them to places of security. Again and again have the encouraging words of angels renewed the drooping spirits of the faithful, and, carrying their minds above the tops of the highest mountains, caused them to   243  behold by faith the white robes, the crowns, the palm branches of victory, which the overcomers will receive when they surround the great white throne.  {HS 242.4}
[HS 243.1]         What valuable lessons these pilgrims and strangers must have learned in the friendly asylum of the rocks! As they climb the steep mountain paths, they have in mind, not the homes they have left, although they still hope to possess them again; but they are looking for a home so high that the highest peak of the Alps cannot reach it,—a home with their heavenly Father in the mansions that Jesus has gone to prepare for them, from which they will never be driven. The bitter venom of the dragon cannot reach them there. Therefore they can well afford to leave their earthly treasures, to grope their way among dark and crooked paths, and to be inclosed in rocky chambers, away from the light of day, if by this means they can attain that home among the blest,—a home not made with-hands, eternal in the heavens.  {HS 243.1}
[HS 243.2]         In their lonely retreats they often met their Redeemer and conversed with him, as did the two disciples on the way to Emmaus. He would there open to them the sublime truths of his word, and strengthen them in their determination not to put confidence in false guides, but to obey and worship Him only who made and governs the world, “He sees and knows everything,” they continually repeated to themselves. “He will hear our prayers, and attend unto our wants. He who feedeth the ravens will not leave us to perish.” Thus their words of faith cheered themselves and others, and their trials and perplexities only drove them nearer to God and increased their faith.  {HS 243.2}
[HS 243.3]         Such was the character, such the motives, of the Waldenses of the twelfth and thirteenth centuries. Alas, how changed are this people now! The spirit which animated their fathers, and led them to contend for pure Bible truth, seems to have slumbered; the light which shone from their ancestors no longer shines from them. Religious declension has marked the faith and practice of this once God-fearing people. Many dissembled to conceal their faith, and by thus compromising their religion have become corrupted. It is the old story repeated. Men forget the scenes of most hallowed interest which kept alive their lofty aspirations, and because of hardships they cease to grow in grace and in the knowledge of the Scriptures. When they should be advancing, they are retrograding.  {HS 243.3}
[HS 243.4]         In order now to keep the name of Protestantism alive in these valleys, Protestants of other countries have expended large sums to support the Vaudois preachers and College. Until within the last year, the ministers of the Vaudois churches have been almost entirely supported by foreign missionary societies. The people have not been educated to do anything for the support of the gospel; and it was stated to us as a fact that some are even hired indirectly to become church-members. We can believe this from an incident that occurred a few months ago. A lady became very much interested in the truth, and began to keep the Sabbath. As soon as this was known, she was visited by leading ones in the church, and told that there was some means in the mission treasury, and that if she would not unite with us they would appropriate a certain amount toward repairing her house; and more than this, they would give her a certain amount each month. This was somewhat tempting to one who was very poor and who   244  had a large family to care for; but we are glad to say that she had courage to decide for the right.  {HS 243.4}
[HS 244.1]         The pastors in many cases are ignorant of the Scriptures and of the power of God, and they feed themselves instead of feeding the flock. At one of their late synods it was proposed that each pastor should visit every member of his congregation at least once a year; but with almost unanimous voice they objected to the measure, some saying that if it was insisted upon they would resign their charge. With many of them religion is a mere form, and they are doing comparatively nothing to advance the temporal or spiritual interests of their flock. The people are perishing in ignorance, while those who claim to be religious teachers take from them the key of knowledge. They enter not in themselves, and those who would enter in they hinder.  {HS 244.1}
[HS 244.2]         Eighteen hundred years ago the voice of Jesus, clear and distinct, like the peal of a trumpet, went forth to the weary, thirsty crowd in the temple courts: “If any man thirst, let him come unto me, and drink.” “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” Oh that the voice of Jesus could reach the dull senses of this people! Oh that they could feel their real need, and realize how much Jesus is willing and ready to do for them!  {HS 244.2}
[HS 244.3]         As a rule, the people of these valleys are poor, unlearned, and superstitious, and their standard of religion and morality is low. One Sunday morning we walked out to the market-place. Here, as in all other European cities and villages, great account is made of market-days. At this time shop- keepers from all parts of the town bring their wares, and market women from the surrounding country bring, in carts drawn by mules, or in baskets on their heads or backs, vegetables, fruit, butter, eggs, chickens, and all kinds of farm produce, and display them in the streets. The principal market-days in this place are Sunday and Friday forenoons. It was to us a novel way of keeping Sunday. Men and women were crying their wares, and people were hurrying to and fro, many of them anxious to return home with their purchases in time to prepare for church. This shows the lax ideas that many, even of those who profess to be Christians, have in regard to Sunday observance. And when they accept the Sabbath, it is often quite difficult to impress them with the importance of observing it any more strictly.  {HS 244.3}
[HS 244.4]         After urging our way through the narrow street, at this time almost blockaded with people and merchandise, we found ourselves looking upon quite another scene. A swift-flowing mountain stream crosses the main street at right angles, and in an open space we see a row of women kneeling on its banks. On coming a little nearer, we find that they are washing. Each one is kneeling in a small box with the cover and one side removed, and a little straw laid on the bottom. In front of each is a slanting slab of granite rock which she uses something as we would a rubbing board. However, instead of rubbing the clothes, they squeeze, and slap, and rinse them, using a stiff brush and soap on the dirtiest parts. Occasionally one would have a few live coals by her side with a little pail of hot water in which to dip her hands when they became too stiff and cold. Most of them seemed to take considerable pains to get their clothes clean, and after they had finished   245  they put them across a stick and carried them home on their shoulders. We are told that in all well-to-do families washing is seldom done oftener than once in six weeks, and sometimes only once in three months. It is then done by hand, without the aid even of a rubbing-board. This is the common way of washing. In the cities, places are prepared in various parts for this work; while in the country, women may be seen far off in the fields, away from any house, washing in some stream from which they have perhaps broken the ice. There are those, of course, who have regular wash-rooms in their house or in a separate building. These are furnished with immense tubs, around which the entire family can gather, if need be, when wash week comes. One room is used exclusively for clean clothes, and one for dirty, and before the soiled ones are put away, they are sprinkled with a powder which prevents them from smelling bad or spoiling.  {HS 244.4}
[HS 245.1]         The question with us is how these women can keep their hands in ice-cold water for hours at a time without injury to their health. Indeed, we are quite inclined to the opinion that this practice is one cause of the enlarged necks which we saw everywhere. This is, however, most commonly attributed to the water which they drink. Another thing which it seems reasonable to suppose would produce this unnatural swelling, is the heavy loads that many carry on their heads and backs. It is not uncommon to see a man or woman coming down the mountains, carrying a bundle of wood or hay much larger than himself. When we were in Italy, men, women, and children were out gathering chestnut leaves and burrs. These they use much as we do straw, and every spot was raked as carefully as though it had been to secure the most valuable crop.  {HS 245.1}
[HS 245.2]         Life in Italy, with all except the wealthy, is a hard battle. Judging from the expression which we saw upon the countenances of many, the last ray of hope had died out of their souls, their ambition was gone, and as long as life should last they expected only hunger, toil, and misery. The children are taught to work almost from infancy. We met little ones not more than six years old walking and knitting as busily and intelligently as women of sixty. And many at the tender age of seven or eight are placed in factories, or set to work in stone quarries. This seemed at first almost cruel; but when we learned that the most experienced workmen in the factories received only fifty cents for sixteen hours’ work, and those less experienced only twenty-five cents, and that from this meager pittance some were obliged to support a family of from eight to twelve, we felt less like judging them harshly for allowing their children to work rather than to starve. As the result, however, of standing on their feet so many hours, and working so hard in childhood, many never attain their full growth. We saw many remarkably short men and women, also many who were bow-legged and crippled. And yet all who had had a fair chance for their lives looked healthy and rosy-cheeked.  {HS 245.2}
[HS 245.3]         The manner in which the people live is of course the most inexpensive. Their principal articles of diet are bread and a cheap coffee. All patronize the bakeshops, as it would cost more to buy wood to bake with than to buy bread. The natural order of things seems to be somewhat reversed here. Wood sells by the pound, and bread, so the saying runs, by the yard. This, however, refers to bread that is baked in rolls a little larger than a pipe stem, and about a   247  yard long. This is a kind of bread peculiar to the Piedmont valleys. Repeated efforts have been put forth to make it in other places, but without success. It is as light and sweet as it is possible for bread to be, but is too expensive for the poorer classes. These buy a cheap, black-looking quality, made in long loaves; and, whenever they can get money enough ahead to do so, they buy it in quantity, and stack it up to dry, so that it will “go farther.”  {HS 245.3}
[HS 247.1]         The dress of the people is of the most substantial kind, and is made in the most simple style. Their shoes are mostly made of wood. The father is often the shoe-maker for the entire family; that is, he buys the leather tops at a trifling expense, and puts in the wooden bottoms himself. One pair of shoes costs from twenty to forty cents, and is expected to last about year. So far as hats and bonnets for the women and children are concerned, they either go bare-headed the year round or wear a little white muslin bonnet with a fluted frill around the face.  {HS 247.1}
[HS 247.2]         The work of the women in the house, in cooking and sewing, being quite light, they spend much of their time in out-of-door labor. It is very common to see women digging in the ground, dressing vineyards, or hauling large loads of wood, hay, or the like, to market. The team they usually drive is cows. Horses are seldom used here except before carriages; mules, Sardinian ponies, donkeys, and oxen are quite common; but the animals most commonly used for ordinary farm labor are cows. These are usually driven by ropes attached to their horns, the driver walking by their side or going in front and guiding them by pulling them this way or that. Most other animals, except carriage horses, are taught to be driven without lines of any kind, as we drive oxen. Besides being thus used as beasts of burden, the cows are often milked regularly three times a day.  {HS 247.2}
[HS 247.3]         How the milk from such animals can be healthy is a great question. But we notice that they are driven very slowly, and with only moderate loads, and they are given the very best of care. In winter they share the comforts of their owners, or, more correctly, the owners share the comforts of the cattle; or then the majority of families move into their stables, where men, women, children, sheep, goats, and cows live together in peace and harmony. This is purely an economical scheme, the heat from the animals being made to answer instead of fire. Fuel of all kinds is high. Coal can hardly be obtained. Coke costs from ten to twelve dollars a ton; and wood, which is simply limbs including the small twigs, costs a third of a cent a pound. Besides this, those who use it, have to pay a wood tax.  {HS 247.3}
[HS 247.4]         Most people who use wood raise it as they do any other crop. It is done in this way; Rows of willows are planted along their fences or irrigating ditches, and are allowed to grow from six to ten feet high. Then they are cut back every second or third year to the same height, and the smallest twigs and branches are used for fuel. In view of these facts in regard to fuel and the exceedingly low prices paid for labor, it is not so surprising that people resort to almost any means to keep warm without fire.  {HS 247.4}
[HS 247.5]         Long-established custom has made living in stables quite popular. Many people in prosperous circumstances adopt this way of living. While in Torre Pellice, we visited a stable, in the center of the town, which was occupied by a rich lady who owned and rented the   248  whole building. In one end of the stable stood two noble-looking Jersey cows; in the other end, on a plank floor about six feet-square, stood a bench, two stools, and a table, with a few dishes. Here the woman of the house had taken up her winter quarters, and ate, cooked, and slept.  {HS 247.5}
[HS 248.1]         At night when it is very cold, it is customary to take a bundle of straw or leaves, and lie as close to the cattle as possible. One small window furnishes light for the apartment, while the bodies and breath of the cattle and the stack of smoking manure, afford the only means of warmth. It is astonishing to see how little knowledge of the laws of life and health the people have. And yet if one should attempt to teach them, they would feel very much offended. We can only hope that the truth may take hold upon the hearts of some, and that they may be elevated and sanctified through it, “The entrance of Thy words,” says the psalmist, giveth light; it giveth understanding unto the simple.”  {HS 248.1}
[HS 248.2]         Although the people show signs of having endured toil and hardship, many bear a noble, intelligent countenance. How my soul went out for these, that they might have the truth presented to them! But there are many difficulties to be met in doing this work, that our American laborers do not have to encounter. It is impossible to obtain either churches or school-houses in which the truth can be presented with any degree of freedom. Both are placed under the control of the resident minister. In many villages it is almost impossible to secure even a hall. The only alternative seems to be to visit the people at their homes, and hold meetings in private houses. Here another difficulty presents itself. In summer those who live near the foot of the mountains go much higher up, and are scattered where it is almost impossible to find them. In winter they descend and live in stables. Here is the only place where our colporteurs can find them with any degree of facility.  {HS 248.2}
[HS 248.3]         During the past season, Bro. Geymet has been visiting and holding Bible readings with the people in these stables. At the time we were there, he was holding two meetings a week in a stable in the Angrogna valley, about seven miles from Torre Pellice. The interest was good, and the average attendance was from forty to fifty. There, on the dirt floor of the stable which was sometimes strewn with leaves or straw, or sitting on boards placed across boxes, these would sit and listen for an hour or two, and then would remain after the meeting closed, to talk over what had been said. Occasionally the meeting would be interrupted by the movements and noise of the quadrupeds; but the exercises were immediately resumed without any apparent disturbance. The people appreciate this kind of personal labor, and often make bitter complaints because their own ministers do not visit them oftener. Although not a very agreeable manner of working, it is, as we have seen, in many cases the only way of reaching the people, and we believe that the blessing of God will attend the labor thus put forth.  {HS 248.3}
[HS 248.4]         It is a continual study to know how the work can best be advanced in these valleys. One thing is certain, that whatever is accomplished will be by the utmost diligence and perseverance. There must be a steady light shining in the darkness, notwithstanding this light for a time will not be comprehended. Then, again, we must have more books and pamphlets in the French and Italian languages. We are moving altogether   249  too slowly in this respect. Time is passing. Workers who are willing to enter these foreign fields either as evangelists or translators should be selected and educated. May God grant the workers, now three in number, who are laboring in these valleys, the necessary courage and strength that they may prosecute their work with such zeal and earnestness that they may see abundant fruit of their labors in the kingdom of God.  {HS 248.4}
[HS 249.1]         As we go from these valleys, it is with mingled feelings of joy and sorrow,—of joy because there ever existed a people who were not afraid, even many years before the first gleamings of the Reformation, to stand in defense of Bible truth; of sorrow because so few of their descendants manifest a desire to continue to walk in the light as it shines from the word of God. We feel confident, however, that the Lord will again work for this people, and restore to those who will come to the light, their former purity and fidelity to his service. The clear light of the third angel's message will yet be reflected from the honest-hearted in these valleys. The light in them which has grown dim will be brightened.  {HS 249.1}
[HS 249.2]         The angel that joins the third angel is to lighten the earth with his glory. There will be many, even in these valleys, where the work seems to start with such difficulty, who will recognize the voice of God speaking to them through his word, and, coming out from under the influence of the clergy, will take their stand for God and the truth. This field is not an easy one in which to labor, nor is it one which will show immediate results; but there is an honest people here who will obey in time. The persecutions which their fathers endured have made them apathetic and closemouthed, and they look upon strangers and strange doctrines with suspicion. But the miracle of God's mercy, working with man's human effort, will yet cause the truth to triumph upon the very soil where so many have died to defend it. Knowledge will be increased, faith and courage will revive, and the truth will shine as the light of the morning all through these valleys. The old battle field will yet be the scene of victories now unseen, and the adoption of Bible truth will vindicate the past fidelity of their fathers.  {HS 249.2}
[HS 280.1]      Appeals for our Missions    Education for the Missionary Work       “We are laborers together with God; ye are God's husbandry, ye are God's building.” 1 Corinthians 3:9.  {HS 280.1}
[HS 280.2]         The work of the Christian laborer is not light or unimportant. He has a high vocation, from which his whole future life must take its mould and coloring. He who gives himself to so sacred a work should bend all his energies to its accomplishment. He should aim high; he will never reach a higher standard than that which he aims to attain. He cannot diffuse light until he has first received it. He must be a learner before he can have sufficient experience and wisdom to become a teacher, able to open the Scriptures to those who are in darkness. If God has called men to be laborers together with him, it is equally certain that he has called them to make the best possible preparation to rightly represent the sacred, elevating truths of his word.  {HS 280.2}
[HS 280.3]         Those who desire to give themselves to the work of God, should receive an education and training for the work, that they may be prepared to engage in it intelligently. No one should feel that he can step at once upon the upper rounds of the ladder; those who would succeed must begin at the first round, and climb upward step by step. Opportunities and privileges are granted them for improvement, and they should make every effort in their power to learn how they may do the work of God acceptably.  {HS 280.3}
[HS 280.4]         Wherever our ministers shall labor, in Europe or in America, they should seek to arouse the youth to prepare for active service in God's great field of battle. All who claim to be the servants of Christ have a work to do for him. The very name of servant conveys the idea of hire, work, responsibility. God has intrusted to every one, powers to be employed in his service. He has given to each his work, and he requires that every faculty shall be improved to his glory.  {HS 280.4}
[HS 280.5]         Just in front of our printing office in Basle is a large park of many acres, reserved by the government for military drill. Here day after day, at certain seasons of the year, we see the soldiers training. They are drilled in all the duties of the army, so that in case of war they may be ready at the call of the government to engage in actual service. One day a fine tent was brought upon the ground. Then came the discipline of pitching it and taking it down; instruction was given as to setting it up in proper order, every man having his specific work. Several times the tent was erected and taken down. By another company, many small cannon   281  were brought upon the ground, and lessons were given by the officers in the matter of moving these quickly from place to place, in taking apart the cannon wagon, and setting the gun ready for use, and in quickly attaching again the fore wheels so as to be ready at the call to set them in motion in an instant. Ambulances were brought to the ground, and the sanitary corps were taught to take care of the wounded. Men were laid upon stretchers, and their heads and limbs were bandaged as are those of the wounded on the field of battle. Then they were laid in the ambulances, and drawn from the ground. For hours, soldiers are drilled to disencumber themselves of their knapsacks, and place them quickly in position again upon the person. They are taught how to stack their arms, and how to seize them quickly. They are drilled in making a charge as against the enemy, and are trained in all kinds of maneuvers.  {HS 280.5}
[HS 281.1]         Thus the drill goes on, preparing men for any emergency. And should those who are fighting the battle for Prince Immanuel be less earnest and painstaking in their preparation for the spiritual warfare? Those who engage in this great work must take part in the drill. They must educate themselves to obey, before they are fitted to command.  {HS 281.1}
[HS 281.2]         Even at this eleventh hour, there should be decided advancement made in the matter of a special preparatory work. In all our Conferences there should be well-organized plans for the instruction and training of those who desire to give themselves to the cause of God. Our city missions afford favorable opportunities for education in missionary labor; but these are not enough. There ought to be connected with our schools the best possible facilities for the preparation of laborers both for home and foreign fields. There should also be in our larger churches special training schools for young men and women, to fit them to become workers for God. And far more attention should be given by our ministers to the matter of assisting and educating younger laborers.  {HS 281.2}
[HS 281.3]         When an effort is made to introduce the truth in an important place, our ministers should give special attention to the instruction and training of those who are to co-operate with them. Colporteurs and canvassers are needed, and those who are fitted to give Bible readings in families, so that while the ministers are laboring in word and doctrine, these can also be calling minds to the truth. Our ministers who have gone to important places to hold tent-meetings have often made a serious mistake in devoting all their time to sermonizing. There should be less preaching and more teaching,—teaching the people, and also teaching young men how to labor successfully. Ministers should become efficient in teaching others how to study the Bible, and in training the minds and manners of those who would become workers in the cause of God. And they should be ready to counsel and instruct those who have newly come to the faith, and who give promise of possessing ability to work for the Master.  {HS 281.3}
[HS 281.4]         Those who are connected with tent labor should avail themselves of all the advantages thus offered them. They should not be wandering listlessly about while discourses are being given, as though there was nothing in the sermon that they needed. They are not to regard the speaker as merely one who is delivering an oration, but as God's messenger, bearing a message from heaven to men. Personal preferences and prejudices must not come in to influence the hearer. All should imitate   282  the example of Cornelius and his friends, who said, “Now therefore are we all here present before God, to hear all things that are commanded thee of God.” If the hearers thus listen in faith, expecting a message from God through his delegated messenger, they will receive it and be profited.  {HS 281.4}
[HS 282.1]         The youth who aim to labor in the Master's vineyard must be as apprentices who are to learn the trade. They must learn to be useful in the work by first doing errands for the Lord, improving opportunities for doing missionary labor anywhere, and in any capacity. Thus they may give evidence that they possess tact and qualifications for the greatest work ever intrusted to men. They should be constantly improving in mind, in manners, in speech, learning how to become successful laborers. They should cultivate tact and courtesy, and manifest the spirit of Christ. Let them never cease to learn. Onward and upward should be their constant endeavor.  {HS 282.1}
[HS 282.2]         Both the youth and those of mature age, should, as they continue to labor, be constantly becoming more efficient. To engage successfully in a new branch of the work, the mental powers must be disciplined. The mind must not be permitted to drift with circumstances and follow impulse, but must be resolutely held to the object of the labor.  {HS 282.2}
[HS 282.3]         All who would become efficient workers must give much time to prayer. The communication between God and the soul must be kept open, that the workers may recognize the voice of their Captain. The Bible should be diligently studied. The truth of God, like gold, is not always lying right on the surface; it is to be obtained only by earnest thought and study. This study will not only store the mind with the most valuable knowledge, but it will strengthen and expand the mental powers, and it will give a true estimate of eternal things. Let the divine precepts be brought into the daily life; let the life be fashioned after God's great standard of righteousness, and the whole character will be strengthen and ennobled.  {HS 282.3}
[HS 282.4]         He who is seeking to qualify himself for the sacred work of God should be careful not to place himself on the enemy's ground, but should choose the society of those who will help him to obtain divine knowledge. God suffered John, the beloved disciple, to be exiled to Patmos, where he was separated from the world's bustle and strife, shut away from every outside influence, and even the work that he loved. Then the Lord could commune with him, opening before him the closing scenes in this world's history. John the Baptist made his home in the wilderness, there to receive of God the message he was to bear, to prepare the way for the Coming One. So far as consistent, we should shun every influence which would tend to divert the mind from the work of God. And those especially who are young in faith and experience should beware that they do not in self-confidence place themselves in the way of temptation.  {HS 282.4}
[HS 282.5]         Those who take hold of the work aright, will feel the necessity of having Jesus with them at every step, and they will feel that the cultivation of the mind and the manners is a duty due to themselves and required of God,—a duty which is essential to the success of the work. Some who contemplate becoming missionary workers may think themselves so far advanced that they do not need all this particular drill, but those who feel thus are the very ones who stand in the greatest need of thorough training. When they know much   283  more in regard to the truth and the importance of the work, they will realize their ignorance and inefficiency. When they closely examine their own hearts, they will see themselves in such contrast to the pure character of Christ that they will cry out, “Who is sufficient for these things?” Then they will in deep humility strive daily to place themselves in close connection with Christ. While overcoming the selfish inclinations of the natural heart, they are placing their feet in the path where Christ leads the way. “The entrance of thy words giveth light; it giveth understanding unto the simple.” But those who have a high estimate of their own ability and acquisitions, are so full of self-importance that there is no opportunity for the entrance of the word of God, to instruct and enlighten them.  {HS 282.5}
[HS 283.1]         Many feel that they are fitted for a work that they know scarcely anything about, and if they start in to labor in a self-important manner, they will fail to receive that knowledge which they must obtain in Christ's school. These will be doomed to struggle with many difficulties, for which they are wholly unprepared. They will ever lack experience and wisdom until they learn their great inefficiency.  {HS 283.1}
[HS 283.2]         Very much has been lost to the cause by the defective labors of men who possess ability, but who have not had proper training. They have engaged in a work which they knew not how to manage, and as the result have accomplished but little. They have not done a tithe of what they could have done had they received the right discipline at the start. They seized upon a few ideas, managed to get a runway of a few discourses, and here their progress ended. They felt competent to be teachers, when they had scarcely mastered their a b c in the knowledge of the truth. They have been stumbling along ever since, not doing justice to themselves or to the work. They do not seem to have sufficient interest to arouse their dormant energies, and task their powers to become efficient workers. They have not taken the pains to form thorough and well-devised plans, and their work shows a deficiency in every part. Some have given up in discouragement, and have engaged in other employment. Had these patiently and humbly placed their feet on the lowest round of the ladder, and then with persevering energy climbed step by step, diligently improving the privileges and opportunities within their reach, they might have become able, useful workmen, who could give full proof of their ministry, and of whom the Master would not be ashamed.  {HS 283.2}
[HS 283.3]         If those who propose to work for the salvation of souls depend on their own finite wisdom they will certainly fail. If they entertain humble views of self, and rely fully upon the promises of God, he will never fail them. “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” We have the privilege of being directed by a wise Counselor.  {HS 283.3}
[HS 283.4]         God can make humble men mighty in his service. Those who obediently respond to the call of duty, improving their abilities to the very utmost, may be sure of receiving divine assistance. Angels will come as messengers of light to the help of those who will do all that they can do on their part, and then trust in God to work with their efforts.  {HS 283.4}
[HS 283.5]         It should be impressed on all who have decided to become workers for God, that they must give evidence that they are converted men. A young man without a sound virtuous character will be no honor to the truth. Every worker   284  should be pure in heart; in his mouth should be found no guile. He should bear in mind that to be successful he must have Christ by his side, and that every sinful practice, however secret, is open to the view of Him with whom we have to do. Sin has marred the divine image in man, but through Christ this may be restored. But it is only through earnest prayer and the conquest of self that we can become partakers of the divine nature. Many do not rise high enough to meet the standard. Their faith is weak, they expect but little from God, and they receive according to their faith. They need far more faith in God, and far less confidence in self. When they have this, they will be more successful in attaining perfection of character.  {HS 283.5}
[HS 284.1]         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 evidence of the power of the truth which they present to others; and their labors will not be without effect.  {HS 284.1}
[HS 284.2]         The apostle Paul, in his dying charge to Timothy, says: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” The instruction given to Timothy contains lessons to be learned by all the servants of Christ. Every one who anticipates engaging in the solemn work of the ministry should give heed to the apostle's charge to his son in the gospel as the latter was entering upon his work: “Let no man despise thy youth.” Timothy might pursue so wise a course that he would gain the confidence of all with whom he should be associated. The ground of this confidence the apostle specifies: “But be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.” The work of a student was enjoined upon him. “Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.”  {HS 284.2}
[HS 284.3]         These lessons are important, not only to ministers, but to all the workers in the cause of God. Each should give them careful study. “Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself, and them that hear thee.”  {HS 284.3}
[HS 284.4]      The Youth As Missionary Workers       Why is there so great a lack of the missionary spirit among our youth? Why are there so few of the children of Sabbath-keeping parents who have any burden to labor for the salvation of souls? It is because they have not been educated to realize their responsibility. They have not been trained to render service for God. Had they been educated from the beginning of their religious experience to be true to their faith, fervent in piety, and in sympathy with Christ's longing for the salvation of souls, there would now be an army of youth to enter missionary fields. Fathers and mothers, it is your own lack of godliness and devotion that has brought carelessness and indifference into your households, and placed your children in the ranks of the enemy.  {HS 284.4}
[HS 284.5]         The Bible clearly reveals to us the shortness of time, and those who have genuine faith in the third angel's message will show their faith by their works. They will endeavor to keep their children   285  separate from worldly influences, and to give them such instruction and training as will enable them to form characters that God can approve. The meekness and simplicity of Christ are the very first lessons to be interwoven with the children's life. They should be taught to imitate the Saviour's example of self-denial and sacrifice. The reason why these precious lessons are not given to the children is that parents themselves have not learned them. They do not bring Christ into their religious experience. They are controlled by worldly principles. Custom and fashion are followed far more closely than are the teachings of Christ.  {HS 284.5}
[HS 285.1]         Had they lived in close connection with Jesus, they would have realized the worth of souls, and would have felt a burden for those who have not the light of truth. The spirit of the third angel's message would have led them to practice self-denial. But association with unbelievers clouds their faith. They lose sight of their responsibility as the light of the world; and in their dress, in the arrangement of their houses, in their style of living, they conform to the world, and deprive the cause of God of the means which he has lent them to advance his work. The children imitate their parents. Pride and worldliness are encouraged in them, the love of the truth grows cold in their hearts, and they are lost to the cause of God.  {HS 285.1}
[HS 285.2]         Children will learn to love that which the parents love. Those who would interest their sons and daughters in Bible truth, must themselves feel an interest in Bible truth and Bible study. If we desire our children to love and reverence God, we must talk of his goodness, his majesty, and his power. If we would have them love and imitate the character of Christ, we must not only tell them of the sacrifice which he made for our redemption, of the love, humility, and self-denial manifested in his life on earth, but we must show them that this is the pattern which we are striving to follow. If we desire to engage their hearts in the cause and work of God, we must teach them to sacrifice for it. That which costs little we have no special interest in, but that in which we have invested our means will claim our interest and attention, and we shall labor to make it a success. Parents, make religion the vital question of life. Teach your children that every worldly consideration should be made secondary to their eternal interests.  {HS 285.2}
[HS 285.3]         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 apply to the youth of today: “Who knoweth whether thou art come to the kingdom for such a time as this?” The youth should be gaining solidity of character, that they may be fitted for usefulness.  {HS 285.3}
[HS 285.4]         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 tree, 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 youth, every child, has a work to do for God's glory and for the salvation of souls that are ready to perish.  {HS 285.4}
[HS 285.5]         God demands the improvement of every faculty he has given to man. Those who possess superior intellectual powers are thus placed under greater responsibility, and if this gift is so perverted as to make the possessor   286  forgetful of God and his claims, if he employs it to lead the minds of others away from God, he will have a fearful account to render in that day when every man shall receive according to his deeds. Every talent put to a wrong use is entered as robbery in the books of heaven.  {HS 285.5}
[HS 286.1]         Religion is our only safeguard. Knowledge is power for good or for evil, but it is only when balanced by religious principle that it is a power for good. 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.  {HS 286.1}
[HS 286.2]         If parents would prepare their children to be useful in this life, and to enjoy the future life, they must educate them to fear God and keep his commandments. They should feel that it is their first and most important work to bring their sons and daughters under the control of God's holy law. It is not enough that they give instruction and counsel showing the right way. They should feel that it is a solemn duty to restrain their children from entering forbidden paths.  {HS 286.2}
[HS 286.3]         The history of Eli was given that every parent might shun his error. The example of Abraham was recorded to show that God approves the exercise of a restraining influence in the family, and that the all-important work of fathers and mothers is to teach their children the way of the Lord. The God in heaven says of Abraham, “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.” God's great standard of righteousness should be established in the home, and should be held up before the children as the rule of life. The statutes and commandments of God should be their daily lesson.  {HS 286.3}
[HS 286.4]         Let parents examine themselves individually, and answer to their own conscience whether they are meeting the requirements of God. Is the law of God taught in the home? Is it made the rule of the household? Has the truth taken possession of the souls of fathers and mothers, who stand in the place of God to their children? Is the wisdom which cometh from above sought daily in the family? Are the Holy Scriptures studied as the message of God to men?  {HS 286.4}
[HS 286.5]         Religion in the home means the highest type of religion in the church; but this home piety is sadly deficient. Parents have been asleep. The work in their homes has been neglected. To a great degree the children have moulded the law of the household to suit their inclination, and parents have been controlled by their unconverted children. There is need of a religious revival in every household in our land. Fathers and mothers, it is a marvel in the sight of heaven that the souls of your children are so little valued. Christ is grieved, and Satan triumphs.  {HS 286.5}
[HS 286.6]         We have a message of warning to the church. God says to you, “Be zealous and repent.” “I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.” Precious time has been squandered in which you might have won souls to Christ,—souls that through your love of ease are now lost. Every member of the church should awake to duty now. May God help you to take on the burden. Let the church-members pray and fast and believe. Let the hearts of parents be turned to their   287  children, and the hearts of children to their parents, “Lest I come,” saith the Lord, “and smite the earth with a curse.” Your souls are in peril. Shall the Sun of Righteousness set, and leave you enshrouded in the darkness of eternal night?  {HS 286.6}
[HS 287.1]         Great light and privileges were given to the Jewish nation, but their sin was in neglecting to improve these blessings. Great privileges are granted to those whom God has made the depositaries of his law. These privileges are not evidences of our piety, and do not commend us to God; but they lay us under most solemn obligation to respond in holiness of life to the benefits received. Privileges abused will ever result in corresponding darkness and judgment from God.  {HS 287.1}
[HS 287.2]         But God never forsakes a people until they first forsake him. “Return, thou backsliding Israel, saith the Lord; and I will not cause my anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger forever.”  {HS 287.2}
[HS 287.3]      Laborers for Foreign Missions       Dear Brethren and Sisters in America: I am deeply exercised in regard to our present position, realizing how far down we are in prophetic history, so near the close of time, and so much work undone that must be accomplished to prepare a people to stand in the great day of the Lord. The end of all things is at hand. Our time to work is short, and there is a world to be warned. There is need of more thorough missionary work. The calls are urgent for more laborers, but where are the light-bearers to the world? God has sent the truth to our doors, but are we doing all in our power to send it to the dark corners of the earth?  {HS 287.3}
[HS 287.4]         As we look over the vast field here in Europe, we can truly say, “The harvest is great, but the laborers are few.” We are encouraged to see some taking their stand upon the truth; but how little is being done in comparison with the great work before us. There are hundreds of large cities that have not yet been entered by the living preacher; but the silent messengers have been exerting their influence, and now the question arises, Shall these fields be entered? Angels of God are preparing ears to hear and hearts to receive the warning. A deep longing is taking possession of the people, a desire for light and truth which they have not. Many are calling for help, for some one to open to them the Scriptures. Europe is stretching out her hands, and the Macedonian cry comes to you across the broad waters, “Come over and help us.”  {HS 287.4}
[HS 287.5]         The work here has advanced very slowly for want of workers and for want of means. My heart aches when I think what ought to have been done in years gone by, and how far the work might now be advanced if the churches had been faithful to their trust. Had they done the work which God made it their duty to do, we should today see thousands rejoicing in the truth, and there would be light-bearers in all parts of Europe.  {HS 287.5}
[HS 287.6]         Among our people in America, there are very few of the different nationalities who are bearing the burden of the work. There is a great lack of the missionary spirit among those who can labor in the German, the French, and other languages. How can you who have received the truth, feel so little burden for those of your own tongue in other countries? Is your interest selfishly shut up to your own family or to your own church? God pity your narrowness! You should have that undying zeal, that far-reaching love, that   288  encircles the world. There are hundreds of millions of men, women, and children who have never heard the truth, and multitudes are constantly going down to the grave without any sense of their accountability to God. How can you who repeat the Lord's prayer, “Thy kingdom come, thy will be done on earth as it is in heaven,” sit at ease in your homes without helping to carry the torch of truth to others? How can you lift up your hands before God and ask his blessing upon yourselves and your families when you are doing so little to help others?  {HS 287.6}
[HS 288.1]         When Jesus ascended to heaven he committed his work on earth to those who had received the light of the gospel. They were to carry the work forward to completion. He has provided no other agency for the promulgation of his truth. Go ye into all the world, and preach the gospel to every creature.” “And lo, I am with you alway, even unto the end of the world.” This solemn commission reaches us in this age. God leaves with his church the responsibility of receiving or rejecting it.  {HS 288.1}
[HS 288.2]         The Prince of life once came from heaven to earth, for our sake to bear insult and mockery and death. Preparation is now being made in heaven for his reign in glory, and the message must be proclaimed to all nations, tongues, and peoples. Many seem to rest perfectly easy, as if heavenly messengers were to come to earth to proclaim in an audible voice the message of warning; but while angels have their work to do, we are to do ours in opening the word of God to those who are in darkness.  {HS 288.2}
[HS 288.3]         The heavenly messengers are doing their work; but what are we doing? Brethren and sisters, God calls upon you to redeem the time. Draw nigh to God. Stir up the gift that is within you. Let those who have had the opportunity to become familiar with the reasons of our faith, now use this knowledge to some purpose.  {HS 288.3}
[HS 288.4]         Where are our youth? Are they earnestly seeking the Lord, endeavoring to obtain a knowledge of the truth as it is in Jesus that they may become light-bearers to the world? What is the aim of those who are enjoying the advantages of our schools, of Bible lectures and the Sabbath-school? You who have precious opportunities and privileges, who are feasting upon the truth, what use are you making of these blessings? Are you seeking a preparation to unite with Christ in his work? Are you obtaining a thorough knowledge of the truth, that you may impart it to others?  {HS 288.4}
[HS 288.5]         What our youth need now is the burden of the missionary work, which is the sure outgrowth of a soul truly converted. I would recount to them the sufferings, the sacrifices, the persistent and untiring labors of the Majesty of heaven that he might save fallen man. Upon the cross of Calvary he paid the redemption price for a world lost. It was the world that he loved, the one lost sheep that he would bring back to his Father's fold. Would that you could appreciate the strength and fervor of that divine compassion.  {HS 288.5}
[HS 288.6]         Young friends, if you take hold of the work right where you are at the present time, doing what you can, be sure that you will have the help of Jesus. Begin the work by laboring for your companions. Ministers, or church-members advanced in years, cannot have one-half the influence over 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   289  whom they associate are made acquainted with the plan of salvation. Oh that you would use your powers of mind in seeking to so approach sinners that you may win them to the path of righteousness!  {HS 288.6}
[HS 289.1]         The work of our missions in foreign lands must be extended; and if the converting power of God shall come to our youth, we shall see them pressing into the ranks of the workers. Greater effort should be made to afford them facilities to prepare for labor in these foreign fields. A fund should be raised to be devoted to assisting those to prepare for the work who will give themselves unreservedly to God and his cause, and who will labor, not for large wages, but for the love of Christ, to save souls for whom he died. In every mission established there should be a school for the training of laborers. The very best talent among the Germans, the French, and the Scandinavians should be enlisted in the education of promising young men and women of the different nationalities. And in all our educational institutions special facilities should be provided for the instruction and training of those who want to become missionaries among their own people in foreign lands.  {HS 289.1}
[HS 289.2]         In the office at Battle Creek, at Basle, and at Christiania, there is pressing need of translators in the different languages, and the various branches of the work are crippled for the want of competent and experienced laborers. God-fearing workers are wanted in our houses of publication, in our missions, and in our churches. There is need of persons educated in the English, the French, the German, and the Scandinavian. We want a hundred laborers where there is one. The heavy responsibilities should not rest alone upon any one man in any branch of the work. Two or three should be fitted to share the burden, so that if one shall be called to another post of duty, others may be prepared to supply his place. Provision has not been made half as extensively as it should have been against any and every emergency.  {HS 289.2}
[HS 289.3]         Care should be exercised to select the right men for teachers in the missionary schools. Young men who are themselves deficient in Christian experience are not wanted. Our work is not to be done in a hap-hazard manner. Satan is united with human agencies to take advantage of every mistake. Unclean hands and unholy hearts cannot be intrusted with this sacred work. Those whose lips and hearts have not been touched as with a live coal from off God's altar, should not be allowed to connect themselves with his work until they are converted. “Be ye clean that bear the vessels of the Lord.”  {HS 289.3}
[HS 289.4]         We need men who fear God, men who mean to learn, and who will labor with an eye single to his glory. The workers need to come closer to God than they have done. They must have his converting power upon the heart in order that he may impart to them wisdom and knowledge as he did to Daniel, and make them channels of light to others. Let those who are to be educators of others seek God daily for this heavenly endowment, that the understanding may be quick and clear, and that the beauty of holiness may be revealed in the character. God will help them if they seek him. Those who have been under their instruction may be presented before God ready to do his work with thoroughness and fidelity.  {HS 289.4}
[HS 289.5]         Our ideas are altogether too narrow. God calls for continual advancement in the work of diffusing light. We must study improved ways and means of   290  reaching the people. We need to hear with ears of faith the mighty Captain of the Lord's host saying, “Go forward.” We must act, and God will not fail us. He will do his part, when we in faith do ours. Brethren and sisters who have been long in the truth, you have not done the work God calls upon you to do. Where is your love for souls?  {HS 289.5}
[HS 290.1]         Error is prevailing everywhere. The great adversary of souls is mustering his forces. He is setting every device in operation in order to confuse the minds of men with specious errors, and thus destroy souls. Those with whom God has intrusted the treasures of his truth are to let the light shine amid the moral darkness.  {HS 290.1}
[HS 290.2]         Seventh-day Adventists are making progress, doubling their numbers, establishing missions, and unfurling the banner of truth in the dark places of the earth; and yet the work moves far more slowly than God would have it. The members of the church are not individually aroused to put forth the earnest effort they are capable of making, and every branch of the work is crippled by the lack of fervent piety, and devoted, humble, God-fearing laborers. Where are the soldiers of the cross of Christ? Let the God-fearing, the honest, the single-hearted, who look steadfastly to the glory of God, prepare themselves for the battle against error. There are too many faint, cowardly hearts in this hour of spiritual conflict. Oh that out of weakness they may be made strong, and wax valiant in fight, and put to flight the armies of the aliens!  {HS 290.2}
[HS 290.3]         There is a class that are represented by Meroz. The missionary spirit has never taken hold of their souls. The calls of foreign missions have not stirred them to action. What account will those render to God, who are doing nothing in his cause,—nothing to win souls to Christ? Such will receive the denunciation, “Thou wicked and slothful servant.”  {HS 290.3}
[HS 290.4]         The interest and labors of the church must be extended more earnestly and decidedly to both home and foreign missions. Those who have been successful in using their talents to secure earthly treasures should now employ these capabilities to advance God's cause and build up his kingdom. Their tact and ability sanctified to God, will be accepted, and he will make it effective in the grand work of turning men from error to truth. There should be deep heart-searching with our young men and women to see if they have not a work to do for the Master. There is a work to be accomplished which money cannot do. Destitute fields must be supplied with earnest laborers, with those whose hearts are warm with the love of Christ and with love for souls. All who enter the missionary field will have hardships and trials to endure; they will find hard work, and plenty of it; but those of the right stamp of character will persevere under difficulties, discouragements, and privations, holding firmly to the arm of the Lord. They will show a zeal that will not flag, a faith that will not yield, a resolution that will not weaken. They are doing no more than God requires, when they dedicate themselves, soul, body, and spirit, to his service, becoming partakers with Christ in his sufferings. If they share his self-denial and cross-bearing, they will be partakers also in his joy,—the joy of seeing souls saved through their instrumentality in the kingdom of glory. {HS 290.4}
[HS 290.5]      Our Duty to the Missionary Work       The members of the church are not all called to labor in foreign lands, but all have a part to act in the great work of giving light to the world. The gospel   291  of Christ is aggressive and diffusive. In the day of God not one will be excused for having been shut up to his own selfish interests. There is work for every mind and for every hand. There is a variety of work, adapted to different minds and varied capabilities. Every one who is connected with God will impart light to others. If there are any who have no light to give, it is because they have no connection with the Source of light.  {HS 290.5}
[HS 291.1]         Ministers should not do the work which belongs to the church, thus wearying themselves, and preventing others from performing their duty. They should teach the members how to labor in the church and in the community. There is work for all to do in their own borders, to build up the church, to make the social meetings interesting, and to train the youth of ability to become missionaries. All should cultivate spirituality and self-sacrifice, and by their means and their earnest prayers assist those who enter new and difficult fields. They should co-operate actively with the minister in his labors, making the section of country around them their field of missionary effort; and the larger churches should labor to build up and encourage those that are weak or few in numbers.  {HS 291.1}
[HS 291.2]         This work has been neglected. Is it any marvel that God does not visit the churches with greater manifestations of his power, when so large a number are shut in to themselves, engrossed in their own interests? It is thus that their piety becomes tame and weak, and they grow bigoted and self-caring. It is in working for others that they will keep their own souls alive. If they will become co-laborers with Jesus, we shall see the light in our churches steadily burning brighter and brighter, sending forth its rays to penetrate the darkness beyond their own borders.  {HS 291.2}
[HS 291.3]         A close sympathy with Christ in his mission of love and mercy, would bring the workers into sympathy with one another, and there would be no disposition to cherish the evils, which, if indulged, are the curse of the churches. The jealousy and fault-finding, the heart-burnings, the envy and dissension, the strife for the supremacy, would cease. The attention given to the work of saving souls would stimulate the workers themselves to greater piety and purity. There would be with them a unity of purpose, and the salvation of the soul would be felt to be of so great importance that all little differences would be lost sight of.  {HS 291.3}
[HS 291.4]         Brethren and sisters in the faith, does the question arise in your hearts, “Am I my brother's keeper?” If you claim to be children of God, you are your brother's keeper. The Lord holds the church responsible for the souls of those whom they might be the means of saving. He has intrusted you with sacred truth; Christ abiding in the individual members of the church is a well of water springing up into everlasting life. You are guilty before God if you do not make every effort possible to dispense this living water to others. Men are perishing close by your own doors, while they hew out to themselves broken cisterns that hold no water. Heaven is indignant at the ease of men and women in Zion, while souls are going down to ruin in their ignorance and their sins. If the members of the church were to see themselves as God sees them, they would be overwhelmed with self-reproach. They could not endure to look their responsibilities and delinquencies in the face.  {HS 291.4}
[HS 291.5]         If we indeed have the truth for these last days, it must be carried to every nation, kindred, tongue, and people. Ere long the living and the dead are to be judged according to the deeds done   292  in the body, and the law of God is the standard by which they are to be tested. Then they must now be warned; God's holy law must be vindicated, and held up before them as a mirror. To accomplish this work, means is needed. I know that times are hard, money is not plenty; but the truth must be spread, and money to spread it must be placed in the treasury.  {HS 291.5}
[HS 292.1]         Many are trembling with fear because the work moves faster than their slow faith, and because means is expended more rapidly than it comes into the treasury; and yet we have taken only the first few steps in advance. Our message is world-wide; yet many are doing literally nothing; many more so very little, with so great a want of faith, that it is next to nothing. Shall we abandon the fields we have already opened in foreign countries? Shall we drop part of the work in our home missions? Shall we grow pale at a debt of a few thousand dollars? Shall we falter and become laggards now, in the very last scenes of this earth's history? My heart says, No, no. I cannot contemplate this question without a burning zeal to have the work go. We would not deny our faith, we would not deny Christ, yet we shall do this unless we move forward as the providence of God opens the way.  {HS 292.1}
[HS 292.2]         The work must not stop for want of means. More means must be invested in it. Brethren in America, in the name of my Master I bid you wake up. You that are placing your talents of means in a napkin, and hiding them in the earth, who are building houses and adding land to land, God calls upon you, “Sell that ye have, and give alms.” There is a time coming when commandment-keepers can neither buy nor sell. Make haste to dig out your buried talents. If God has intrusted you with money, show yourselves faithful to your trust; unwrap your napkin, and send your talents to the exchangers, that when Christ shall come, he may receive his own with interest. In the last extremity, before this work shall close, thousands will be cheerfully laid upon the altar. Men and women will feel it a blessed privilege to share in the work of preparing souls to stand in the great day of God, and they will give hundreds as readily as dollars are given now. If the love of Christ were burning in the hearts of his professed people, we would see the same spirit manifested today. Did they but realize how near is the end of all work for the salvation of souls, they would sacrifice their possessions as freely as did the members of the early church. They would work for the advancement of God's cause as earnestly as worldly men labor to acquire riches. Tact and skill would be exercised, and earnest and unselfish labor put forth to acquire means, not to hoard, but to pour into the treasury of the Lord.  {HS 292.2}
[HS 292.3]         What if some become poor in investing their means in the work? Christ for your sakes became poor; but you are securing for yourselves eternal riches, a treasure in heaven that faileth not. Your means is far safer there than if deposited in the bank, or invested in houses and lands. It is laid up in bags that wax not old. No thief can approach it, no fire consume it.  {HS 292.3}
[HS 292.4]         Some have selfishly retained their means during their life-time, trusting to make up for their neglect by remembering the cause in their wills; but not one-half the means thus bestowed in legacies ever comes to the objects specified. Brethren and sisters, invest in the bank of heaven yourselves, and do not leave your stewardship upon another.  {HS 292.4}
[HS 292.5]         In obeying the Saviour's injunction,   293  our example will preach louder than words. The highest display of the power of truth is seen when those who profess to believe it give evidence of their faith by their works. Those who believe this solemn truth should possess such a spirit of self-sacrifice as will rebuke the worldly ambition of the money-worshiper.  {HS 292.5}
[HS 293.1]         My soul is burdened as I look over the destitute fields here in Europe, and see the poverty of many, and the difficulties they must meet in keeping the Sabbath, and then think how the way to reach souls is blocked up for want of means. The Lord has made provision that all may be reached by the message of truth, but the means placed in the hands of his stewards for this very purpose has been selfishly devoted to their own gratification. How much has been thoughtlessly wasted by our youth, spent for self-indulgence and display, for that which they would have been just as happy without. Every dollar which we possess is the Lord's. Instead of spending means for needless things, we should invest it in answering the calls of missionary work.  {HS 293.1}
[HS 293.2]         As new fields are opened, the calls for means are constantly increasing. If ever we needed to exercise economy it is now. All who labor in the cause should realize the importance of closely following the Saviour's example of self-denial and economy. They should see in the means they handle a trust which God has committed to them, and they should feel under obligation to exercise tact and financial ability in the use of their Lord's money. Every penny should be carefully treasured. A cent seems like a trifle, but a hundred cents make a dollar, and rightly spent may be the means of saving a soul from death. If all the means which has been wasted by our own people in self-gratification had been devoted to the cause of God, there would be no empty treasuries, and missions could be established in all parts of the world.  {HS 293.2}
[HS 293.3]         Let the members of the church now put away their pride and lay off their ornaments. Each should keep a missionary box at hand, and drop into it every penny he is tempted to waste in self-indulgence. But something more must be done than merely to dispense with superfluities. Self-denial must be practiced. Some of our comfortable and desirable things must be sacrificed. The preachers must sharpen up their message, not merely assailing self-indulgence and pride in dress, but presenting Jesus, his life of self-denial and sacrifice. Let love, piety, and faith be cherished in the heart, and the precious fruits will appear in the life.  {HS 293.3}
[HS 293.4]         In many cases means which should be devoted to the missionary work is diverted into other channels, from mistaken ideas of benevolence. We may err in making gifts to the poor which are not a blessing to them, leading them to feel that they need not exert themselves and practice economy, for others will not permit them to suffer. We should not give countenance to indolence, or encourage habits of self-gratification by affording means for indulgence. While the worthy poor are not to be neglected, all should be taught, so far as possible, to help themselves. The salvation of souls is the burden of our work. It was for this that Christ made the great sacrifice, and it is this that specially demands our beneficence.  {HS 293.4}
[HS 293.5]         We shall be brought into strait places in our work. Trials will come. God will test the strength of our faith; he will prove us to see if we will trust him under difficulties. The silver and gold are the Lord's, and when his stewards have done their duty fully, and can do   294  no more, they are not to sit down at ease, let things take their course, and let the missionary work come to a standstill. It is then that they should cry to God for help. Let those who have faith seek the Lord earnestly, remembering that “the kingdom of heaven suffereth violence, and the violent take it by force.”  {HS 293.5}
[HS 294.1]         There are those in the church who have with open hand and heart come forward to the work hitherto, and they will not be behind now. We have confidence in their integrity. But the offerings of the church have been in many instances more numerous than her prayers. The missionary movement is far in advance of the missionary spirit. Earnest prayers have not, like sharp sickles, followed the workers into the harvest field. It is true there is an interest to see success attend the efforts to unfurl the banner of truth in foreign lands, but there has been a lack of heartfelt sympathy with the laborers, and real burden of soul that the means invested may do its work.  {HS 294.1}
[HS 294.2]         This is the ground of our difficulties; this is the reason for the pressure for means. The people must be called to reflection. There must be a spiritual awakening. They must have a personal interest, a burden of soul, to watch and pray for the success of the work. Let every one who gives of his means, also send up his prayers daily that it may bring souls to the foot of the cross. In every church there should be stated seasons for united prayer for the advancement of this work. Let all be united, having a specific object for their faith and entreaties. Brethren, move high heaven with your prayers for God to work with the efforts of his servants.  {HS 294.2}
[HS 294.3]         We need to cry to God as did Jacob for a fuller baptism of the Holy Spirit. The time for labor is short. Let there be much praying. Let the soul yearn after God. Let the secret places of prayer be often visited. Let there be a taking hold of the strength of the Mighty One of Israel. Let the ministers walk humbly before the Lord, weeping between the porch and the altar, the crying, “Spare thy people, O Lord, and give not thine heritage to reproach.”  {HS 294.3}
[HS 294.4]         Let none indulge the thought that we have attempted too much. No, no; we have attempted too little. The work which we are now doing ought to have been done years ago. Our plans must enlarge, our operations must be extended. What is needed now is a church whose individual members shall be awake and active to do all that it is possible for them to accomplish.  {HS 294.4}
[HS 294.5]         We are not left alone in this work. We are laborers together with God, in partnership with divine resources. The Lord has agencies that he will put in operation in answer to the importunate prayer of faith. He will fulfill his word, “Lo, I am with you alway, even unto the end of the world.” The Captain of our salvation is on every field of battle where truth is waging war against error. The truth which we profess offers the highest encouragement to the most devoted self-denial and persevering effort that mortal energies can bestow. We should have the courage of heroes, and the faith of martyrs.  {HS 294.5}
[GC88 a.1]        GC88 - The Great Controversy (1888)      PUBLISHER'S PREFACE         WHEN THE LEADER OF THOSE “ANGELS WHICH KEPT NOT THEIR FIRST ESTATE” (JUDE 6) FELL FROM HIS HOLY AND EXALTED PLACE IN HEAVEN, HE PRECIPITATED UPON THE UNIVERSE OF GOD AN AWFUL CONTROVERSY. {GC88 a.1}
[GC88 a.2]         FROM THE VERY NATURE OF THE CASE, THERE MUST BE ETERNAL ANTAGONISM BETWEEN RIGHTEOUSNESS AND SIN. BETWEEN PURITY AND POLLUTION THERE CAN BE NO COALITION; NOR COULD THE SUPREME AUTHOR OF ALL THINGS, THE GOD IN WHOM INHERES EVERY PERFECTION, MAINTAIN ANY OTHER THAN AN ATTITUDE OF UNCOMPROMISING HOSTILITY TO SIN AND ALL ITS FRUITS, TO THE AUTHOR OF REBELLION AND ALL HIS FOLLOWERS. {GC88 a.2}
[GC88 a.3]         ANOTHER CONCLUSION IS APPARENT: GOD, AS THE FOE OF ALL EVIL, AND AT THE SAME TIME OMNIPOTENT, COULD NOT, CONSISTENTLY WITH HIS OWN NATURE, SUFFER REBELLION TO ENTER WITHIN HIS REALMS, AND ABIDE FOREVER. THE INTRUDER MUST BE CAST OUT; THE DISTURBER OF THE PEACE MUST BE DESTROYED. THERE CAN BE NO QUESTION AS TO THE ISSUE OF THIS CONTROVERSY BETWEEN A HOLY CREATOR AND THE REBELLIOUS CREATURE. {GC88 a.3}
[GC88 a.4]         THAT SIN MIGHT MAKE A FULL REVELATION OF ITS NATURE AND RESULTS TO THE INTELLIGENCES OF ALL WORLDS, THIS CONTROVERSY WAS NOT ARRESTED IN ITS INCEPTION. WHEN SIN IS FINALLY DESTROYED, IT WILL HAVE GIVEN SUFFICIENT EVIDENCE TO SATISFY EVERY MIND THAT IT DESERVES THE INFLICTION; AND ALL WILL JOYFULLY ACQUIESCE IN ITS MERITED DOOM. {GC88 a.4}
[GC88 a.5]         HAPPILY WE HAVE NO EVIDENCE THAT, OUTSIDE THE APOSTATE ANGELS, ANY OTHER WORLD THAN OUR OWN HAS FALLEN UNDER THE INFLUENCE OF THIS SINFUL REVOLT. BUT THIS IS ENOUGH TO MAKE IT A MATTER OF ABSORBING INTEREST TO US; FOR SATAN AND HIS ANGELS BEING CAST OUT OF HEAVEN, THIS WORLD HAS BECOME THE SOLE THEATER OF THE STRUGGLE BETWEEN RIGHT AND WRONG. ALL MEN HAVE BECOME INVOLVED THEREIN. BETWEEN THEM AND SALVATION THERE LIES THE PROBLEM OF RECOVERY FROM SIN, THE ATTAINMENT TO A CONDITION OF RECONCILIATION AND ACCEPTANCE WITH GOD. {GC88 a.5}
[GC88 a.6]         WHAT THEME IS THEREFORE ENTITLED TO BE REGARDED WITH MORE ABSORBING INTEREST THAN THIS GREAT CONTROVERSY—THE STAGES THROUGH WHICH IT HAS PASSED, ITS PRESENT DEVELOPMENT, AND THE OUTLOOK FOR THE FUTURE. HOW AND UNDER WHAT CIRCUMSTANCES WILL THE CONTROVERSY END? AND HAVE WE ANY EVIDENCE THAT THE LONG-WISHED-FOR TERMINATION IS DRAWING NEAR? {GC88 a.6}
[GC88 a.7]         TO THE CONSIDERATION OF THESE GREAT THEMES THE FOLLOWING PAGES ARE  b  DEVOTED; AND WE HAVE THE CLEAREST ASSURANCE THAT THE AUTHOR POSSESSES PECULIAR QUALIFICATIONS FOR SUCH A WORK. FROM HER CHILDHOOD SHE HAS BEEN NOTED FOR HER REVERENCE AND LOVE FOR THE WORD OF GOD, AND HER PIETY AND DEVOTION TO HIS SERVICE. UNBOUNDED FAITH IN THE PROMISES OF THE HOLY SCRIPTURES HAS BEEN BOTH AN INDUCEMENT AND A MEANS TO ENABLE HER TO LIVE NEAR TO THE SAVIOUR. THE BLESSING OF THE HOLY SPIRIT HAS BEEN VOUCHSAFED TO HER IN LARGE MEASURE. AND AS ONE OF THE OFFICES OF THIS SPIRIT WAS DECLARED TO BE TO SHOW UNTO THE FOLLOWERS OF CHRIST “THINGS TO COME” (JOHN 16:13), WORKING THROUGH THAT PRESCRIBED CHANNEL WHICH, AS ONE OF THE ENDOWMENTS OF THE CHURCH, IS DESCRIBED AS THE GIFT OF PROPHECY (1 CORINTHIANS 12:9, 10; 14:1), SO WE BELIEVE SHE HAS BEEN EMPOWERED BY A DIVINE ILLUMINATION TO SPEAK OF SOME PAST EVENTS WHICH HAVE THUS BEEN BROUGHT TO HER ATTENTION, WITH GREATER MINUTENESS THAN IS SET FORTH IN ANY EXISTING RECORDS, AND TO READ THE FUTURE WITH MORE THAN HUMAN FORESIGHT. THOSE WHO KNOW WHAT IT IS TO HOLD COMMUNION WITH OUR HEAVENLY FATHER, WILL, WE THINK, AS THEY READ THESE PAGES, FEEL CONSTRAINED TO BELIEVE THAT THE WRITER HAS DRAWN FROM THE HEAVENLY FOUNTAIN, AND RECEIVED HELP FROM THAT THRONE OF GRACE WHERE CHRIST SITTETH AS OUR MERCIFUL HIGH PRIEST, AND WHENCE HE IS EVER READY TO SEND FORTH ASSISTANCE TO THE MANY SONS WHOM HE IS BRINGING UNTO GLORY. HEBREWS 2:10. {GC88 a.7}
[GC88 b.1]         ASIDE FROM THE GREAT VOLUME OF INSPIRATION—THE BIBLE—NO OTHER BOOK PRESENTS A MORE WONDERFUL AND INTENSELY INTERESTING HISTORY OF THE PRESENT DISPENSATION, TO THE COMPLETE RESTITUTION OF ALL THINGS, THAN THE VOLUME HERE OFFERED TO THE PUBLIC. AND AS THE CLOSING SCENES OF THIS WORLD'S HISTORY ARE OF THE MOST THRILLING AND MOMENTOUS NATURE, THESE ARE MORE PARTICULARLY DWELT UPON IN THIS WORK. THE READER, AS HE FOLLOWS THE NARRATIVE, BEGINNING WITH A SKETCH OF OUR LORD'S GREAT PROPHECY IN MATTHEW 24, WILL FIND HIMSELF ENTERING INTO NEW SYMPATHY WITH THE CHURCH IN HER WARFARE AND HER SUFFERINGS, AS SHE PASSES ON TO HER PROMISED REDEMPTION; AND THE SOUL OF EVERY BELIEVER WILL KINDLE AT THE VIVID DESCRIPTION OF THE FINAL TRIUMPH OF THE PEOPLE OF GOD, THE DESTRUCTION OF SATAN AND ALL HIS FOLLOWERS, THE TOTAL AND ETERNAL EXTIRPATION OF EVIL FROM THE UNIVERSE, AND THE RENOVATION OF THE EARTH AS THE EVERLASTING INHERITANCE OF THE SAINTS, WHEN THIS GREAT CONTROVERSY IS CONCLUDED. {GC88 b.1}
[GC88 b.2]         WHILE THE SUBJECTS HERE PRESENTED INVOLVE THE LOFTIEST IMAGERY, AND MOST WONDERFUL DEPTH, EVEN AS THE APOSTLE DECLARES, “THE DEEP THINGS OF GOD,” WHICH THE SPIRIT ALONE IS CAPABLE OF SEARCHING INTO (COR. 2:10), YET THEY ARE TREATED IN LANGUAGE CHASTE, SIMPLE, AND EASY TO BE UNDERSTOOD. AND WE REJOICE TO KNOW THAT THE READING OF THIS WORK LEADS TO GREATER CONFIDENCE IN, AND LOVE FOR, THE HOLY SCRIPTURES, TO GREATER SYMPATHY WITH CHRIST, IN HIS MARVELOUS WORK FOR THE REDEMPTION OF  c  MEN, AND TO GREATER REVERENCE FOR THE GOD OF ALL GRACE, IN WHOM ARE ALL THE TREASURES OF WISDOM AND KNOWLEDGE. {GC88 b.2}
[GC88 c.1]         NUMEROUS EDITIONS OF THIS WORK HAVING ALREADY BEEN EXHAUSTED, WE FEEL A PECULIAR GRATIFICATION IN SENDING FORTH THIS EDITION, ENLARGED AND IMPROVED, AND ADAPTED TO CIRCULATE IN VARIOUS TONGUES. THE ILLUSTRATIONS WILL ADD TO THE INTEREST AND VALUE OF THE WORK. MAY IT STILL PROVE A BLESSING TO ALL WHO READ, AND REDOUND TO THE GLORY OF THE MOST HIGH. {GC88 c.1}
[GC88 c.2]      Author's Preface         Before the entrance of sin, Adam enjoyed open communion with his Maker; but since man separated himself from God by transgression, the human race has been cut off from this high privilege. By the plan of redemption, however, a way has been opened whereby the inhabitants of the earth may still have connection with Heaven. God has communicated with men by his Spirit, and divine light has been imparted to the world by revelations to his chosen servants. “Holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:21.  {GC88 c.2}
[GC88 c.3]         During the first twenty-five hundred years of human history, there was no written revelation. Those who had been taught of God, communicated their knowledge to others, and it was handed down from father to son, through successive generations. The preparation of the written word began in the time of Moses. Inspired revelations were then embodied in an inspired book. This work continued during the long period of sixteen hundred years, from Moses, the historian of creation and the law, to John, the recorder of the most sublime truths of the gospel.  {GC88 c.3}
[GC88 c.4]         The Bible points to God as its author; yet it was written by human hands; and in the varied style of its different books it presents the characteristics of the several writers. The truths revealed are all “given by inspiration of God” (2 Timothy 3:16); yet they are expressed in the words of men. The Infinite One by his Holy Spirit has shed light into the minds and hearts of his servants. He has given dreams and visions, symbols and figures; and those to whom the truth was thus revealed, have themselves embodied the thought in human language.  {GC88 c.4}
[GC88 c.5]         The ten commandments were spoken by God himself, and were written by his own hand. They are of divine, and not human composition. But the Bible, with its God-given truths expressed in the language of men, presents a union of the divine and the human. Such a union existed in the nature of Christ, who was the Son of God and   d  the Son of man. Thus it is true of the Bible, as it was of Christ, that “the Word was made flesh, and dwelt among us.” John 1:14.  {GC88 c.5}
[GC88 d.1]         Written in different ages, by men who differed widely in rank and occupation, and in mental and spiritual endowments, the books of the Bible present a wide contrast in style, as well as a diversity in the nature of the subjects unfolded. Different forms of expression are employed by different writers; often the same truth is more strikingly presented by one than by another. And as several writers present a subject under varied aspects and relations, there may appear, to the superficial, careless, or prejudiced reader, to be discrepancy or contradiction, where the thoughtful, reverent student, with clearer insight, discerns the underlying harmony.  {GC88 d.1}
[GC88 d.2]         As presented through different individuals, the truth is brought out in its varied aspects. One writer is more strongly impressed with one phase of a subject; he grasps those points that harmonize with his experience or with his power of perception and appreciation; another seizes upon a different phase; and each, under the guidance of the Holy Spirit, presents what is most forcibly impressed upon his own mind; a different aspect of the truth in each, but a perfect harmony through all. And the truths thus revealed unite to form a perfect whole, adapted to meet the wants of men in all the circumstances and experiences of life.  {GC88 d.2}
[GC88 d.3]         God has been pleased to communicate his truth to the world by human agencies, and he himself, by his Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and what to write. The treasure was intrusted to earthen vessels, yet it is, none the less, from Heaven. The testimony is conveyed through the imperfect expression of human language; yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth.  {GC88 d.3}
[GC88 d.4]         In his Word, God has committed to men the knowledge necessary for salvation. The Holy Scriptures are to be accepted as an authoritative, infallible revelation of his will. They are the standard of character, the revealer of doctrines, and the test of experience. “Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, furnished completely unto every good work.” 2 Timothy 3:16, 17, Revised Version.  {GC88 d.4}
[GC88 d.5]         Yet the fact that God has revealed his will to men through his Word, has not rendered needless the continued presence and guiding of the Holy Spirit. On the contrary, the Spirit was promised by our Saviour, to open the Word to his servants, to illuminate and apply its teachings. And since it was the Spirit of God that inspired the Bible, it is  e  impossible that the teaching of the Spirit should ever be contrary to that of the Word.  {GC88 d.5}
[GC88 e.1]         The Spirit was not given—nor can it ever be bestowed—to supersede the Bible; for the Scriptures explicitly state that the Word of God is the standard by which all teaching and experience must be tested. Says the apostle John, “Believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world.” 1 John 4:1. And Isaiah declares, “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” Isaiah 8:20.  {GC88 e.1}
[GC88 e.2]         Great reproach has been cast upon the work of the Holy Spirit, by the errors of a class that, claiming its enlightenment, profess to have no further need of guidance from the Word of God. They are governed by impressions which they regard as the voice of God in the soul. But the spirit that controls them is not the Spirit of God. This following of impressions, to the neglect of the Scriptures, can lead only to confusion, to deception and ruin. It serves only to further the designs of the evil one. Since the ministry of the Holy Spirit is of vital importance to the church of Christ, it is one of the devices of Satan, through the errors of extremists and fanatics to cast contempt upon the work of the Spirit, and cause the people of God to neglect this source of strength which our Lord himself has provided.  {GC88 e.2}
[GC88 e.3]         In harmony with the Word of God, his Spirit was to continue its work throughout the entire period of the gospel dispensation. During the ages while the Scriptures of both the Old and the New Testament were being given, the Holy Spirit did not cease to communicate light to individual minds, apart from the revelations to be embodied in the sacred canon. The Bible itself relates how, through the Holy Spirit, men received warning, reproof, counsel, and instruction, in matters in no way relating to the giving of the Scriptures. And mention is made of prophets in different ages, of whose utterances nothing is recorded. In like manner, after the close of the canon of Scripture, the Holy Spirit was still to continue its work, to enlighten, warn, and comfort the children of God.  {GC88 e.3}
[GC88 e.4]         Jesus promised his disciples, “The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” “When he, the Spirit of truth, is come, he will guide you into all truth; . . . and he will show you things to come.” John 14:26; 16:13. Scripture plainly teaches that these promises, so far from being limited to apostolic days, extend to the church of Christ in all ages. The Saviour assures his followers, “I am with you alway, even unto the end of the world.” Matthew 28:20. And Paul declares   f  that the gifts and manifestations of the Spirit were set in the church “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.” Ephesians 4:12, 13.  {GC88 e.4}
[GC88 f.1]         For the believers at Ephesus the apostle prayed, “That the God of Our Lord Jesus Christ, the Father of glory, may give unto you the  Spirit of wisdom and revelation  in the knowledge of him;  the eyes of your understanding being enlightened;  that ye may know what is the hope of his calling, and what . . . is the  exceeding greatness  of his power to us-ward who believe.” Ephesians 1:17-19. The ministry of the divine Spirit in enlightening the understanding and opening to the mind the deep things of God's holy Word, was the blessing which Paul thus besought for the Ephesian church.  {GC88 f.1}
[GC88 f.2]         After the wonderful manifestation of the Holy Spirit on the day of Pentecost, Peter exhorted the people to repentance and baptism in the name of Christ, for the remission of their sins; and he said, “Ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Acts 2:38, 39.  {GC88 f.2}
[GC88 f.3]         In immediate connection with the scenes of the great day of God, the Lord by the prophet Joel has promised a special manifestation of his Spirit. Joel 2:28. This prophecy received a partial fulfillment in the outpouring of the Spirit on the day of Pentecost; but it will reach its full accomplishment in the manifestation of divine grace which will attend the closing work of the gospel.  {GC88 f.3}
[GC88 f.4]         The great controversy between good and evil will increase in intensity to the very close of time. In all ages the wrath of Satan has been manifested against the church of Christ; and God has bestowed his grace and Spirit upon his people to strengthen them to stand against the power of the evil one. When the apostles of Christ were to bear his gospel to the world and to record it for all future ages, they were especially endowed with the enlightenment of the Spirit. But as the church approaches her final deliverance, Satan is to work with greater power. He comes down “having great wrath, because he knoweth that he hath but a short time.” Revelation 12:12. He will work “with all power and signs and lying wonders.” 2 Thessalonians 2:9. For six thousand years that master-mind that once was highest among the angels of God, has been wholly bent to the work of deception and ruin. And all the depths of Satanic skill and subtlety acquired, all the cruelty developed, during these struggles of the ages, will be brought to bear against God's people in the final conflict. And in this time of  g  peril the followers of Christ are to bear to the world the warning of the Lord's second advent; and a people are to be prepared to stand before him at his coming, “without spot, and blameless.” 2 Peter 3:14. At this time the special endowment of divine grace and power is not less needful to the church than in apostolic days.  {GC88 f.4}
[GC88 g.1]         Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God's holy law. Satan's enmity against Christ has been manifested against his followers. The same hatred of the principles of God's law, the same policy of deception, by which error is made to appear as truth, by which human laws are substituted for the law of God, and men are led to worship the creature rather than the Creator, may be traced in all the history of the past. Satan's efforts to misrepresent the character of God, to cause men to cherish a false conception of the Creator, and thus to regard him with fear and hate rather than with love, his endeavors to set aside the divine law, leading the people to think themselves free from its requirements, and his persecution of those who dare to resist his deceptions, have been steadfastly pursued in all ages. They may be traced in the history of patriarchs, prophets, and apostles, of martyrs and reformers.  {GC88 g.1}
[GC88 g.2]         In the great final conflict, Satan will employ the same policy, manifest the same spirit, and work for the same end, as in all preceding ages. That which has been, will be, except that the coming struggle will be marked with a terrible intensity such as the world has never witnessed. Satan's deceptions will be more subtle, his assaults more determined. If it were possible, he would lead astray the elect. Mark 13:22, Reevised Version.  {GC88 g.2}
[GC88 g.3]         As the Spirit of God has opened to my mind the great truths of his Word, and the scenes of the past and the future, I have been bidden to make known to others what has thus been revealed,—to trace the history of the controversy in past ages, and especially to so present it as to shed a light on the fast-approaching struggle of the future. In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving  church, and that have been maintained by the witness of those who “loved not their lives unto the death.”  {GC88 g.3}
[GC88 g.4]         In these records we may see a foreshadowing of the conflict before  h  us. Regarding them in the light of God's Word, and by the illumination of his Spirit, we may see unveiled the devices of the wicked one, and the dangers which they must shun who would be found “without fault” before the Lord at his coming.  {GC88 g.4}
[GC88 h.1]         The great events which have marked the progress of reform in past ages, are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the  facts having been condensed into as little space as seemed consistent with a proper understanding of their application. In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but except in a few instances no specific credit has been given, since they are not quoted for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has occasionally been made of their published works.  {GC88 h.1}
[GC88 h.2]         It is not so much the object of this book to present new truths concerning the struggles of former times, as to bring out facts and principles which have a bearing upon coming events. Yet viewed as a part of the controversy between the forces of light and darkness, all these records of the past are seen to have a new significance; and through them a light is cast upon the future, illumining the pathway of those who, like the reformers of past ages, will be called, even at the peril of all earthly good, to witness “for the Word of God, and for the testimony of Jesus Christ.”  {GC88 h.2}
[GC88 h.3]         To unfold the scenes of the great controversy between truth and error; to reveal the wiles of Satan, and the means by which he may be successfully resisted; to present a satisfactory solution of the great problem of evil, shedding such a light upon the origin and the final disposition of sin as to fully make manifest the justice and benevolence of God in all his dealings with his creatures; and to show the holy, unchanging nature of his law, is the object of this book. That through its influence souls may be delivered from the power of darkness, and become “partakers of the inheritance of the saints in light,” to the praise of Him who loved us, and gave himself for us, is the earnest prayer of the writer.                                                              E. G. W.     HEALDSBURG, CAL.,       May, 1888.   {GC88 h.3}
[GC88 0.1]      Table of Contents                                    Chapter I                             Destruction of Jerusalem    The Siege and Overthrow Foretold--Glory of the Chosen City--The       Triumphal Entry--The Son of God Overwhelmed with Anguish       --Unbelief and Ingratitude of Israel--Jerusalem a Symbol of       the World--A Twofold Prophecy--Christ Warns his Followers       --Portents of Disaster--Escape of the Christians--The Siege       by Titus--Famine and Suffering--The Sanctuary in Flames       --The City Demolished--Slaughter and Captivity of the People       --A Symbol of the Final Destruction .......................   17-38                                    Chapter II                         Persecution in the First Centuries    Paganism against Christianity--First Martyrs for the Faith--The       Catacombs a Refuge--Peace Purchased by Compromise--The       Leaven of Idolatry--Separation of the Faithful--Why the       Gospel Occasions Strife ...................................   39-48                                    Chapter III                                   The Apostasy    The Rise of the Papacy Foretold--Suppression of the Scriptures       --The Rites of Heathenism Adopted--The Change of God's       Commandments--Establishment of Romanism--Beginning of the       Dark Ages--Infallibility of the Church--The Power of the       Pope--Henry IV at Canossa--The Boast of Gregory VII       --Pagan and Papal Errors--The Inquisition--The World under       the Rule of Rome ..........................................   49-60                                    Chapter IV                                  The Waldenses    Christians in the Dark Ages--The Gospel in Great Britain--Columba       at Iona--The Saxons Embrace Romanism--Extermination of the       Primitive Church--The People of Piedmont and the Papal Power       --The Protesters Flee to the Mountains--The Waldensian Bible       --The Youth Trained for Trial--Missionaries in Disguise       --Crusades against the Vaudois--The Bull of Extermination       --Seed for the Reformation ................................   61-78                                        vi                                    Chapter V                                  John Wycliffe    Tokens of Light--The Morning Star of the Reformation--Wycliffe's       Talents and Education--His Study of the Scriptures--The       Pope's Demand for Tribute--Wycliffe and the Friars       --Ambassador to the Netherlands--He Rebukes the Greed of       Rome--His Death Decreed--God's Overruling Providences       --The Rival Popes--Wycliffe Translates the Bible--His       Arraignment before Three Tribunals--His Triumphant Defense       --Is Summoned to Rome--His Letter to the Pope--Close of       Wycliffe's Life--Persecution of the Lollards--The Reformer's       Work not Destroyed ........................................   79-96                                    Chapter VI                                 Huss and Jerome    The Gospel in Bohemia--Corruptions of the Hierarchy--Denounced by       Huss--Prague under Interdict--Jerome Unites with Huss       --Council at Constance--Imprisonment of Huss--A Prophetic       Dream--The Reformer Burned at the Stake--Arrest of Jerome       --Long Imprisonment and Torture--He Recants--He Re-affirms       his Faith--His Noble Defense and Triumphant Death--Pope and       Emperor Unite against Bohemia--The Invading Armies Routed       --Rome Resorts to Policy--Treaty with the Bohemians       --Persecution of the Faithful--The Church of the Alps .....  97-119                                    Chapter VII                           Luther's Separation from Rome    Luther the Man for his Time--Early Life--Severe Discipline--At       the University--Discovery of the Bible--Conviction of Sin       --He Enters a Cloister--The Chained Bible--Ordination as a       Priest--Called to Wittenberg--Visit to Rome--Justification       by Faith--Rome's Traffic in the Grace of God--Tetzel and the       Indulgences--The Ninety-five Theses--Melancthon Unites in       Reform--Luther at Augsburg--Papal Plots--Frederick of       Saxony his Protector--The Reformer Excommunicated--Truth       Opposed in All Ages ....................................... 120-144                                    Chapter VIII                               Luther Before the Diet    Charles V and the Emissaries of Rome--Demand for Luther's       Execution--The Legate's Speech--Duke George and the Papal       Abuses--The Reformer Summoned to Worms--Welcome at Erfurt       --Treachery Foiled                                               vii         --Entry to Worms--Before the Diet--Luther's Prayer--Second       Appearance at the Diet--Refusal to Retract--The Emperor's       Message--Efforts for Compromise Unavailing--Luther's       Departure from Worms--Condemned and Outlawed--A Prisoner in       the Wartburg .............................................. 145-170                                    Chapter IX                                The Swiss Reformer    God's Choice of Instrumentalities--Youth of Ulric Zwingle       --Efforts to Make him a Monk--His Work in the Alpine Parish       --Proclaiming the Truth at Einsiedeln--Labors at Zurich--Sale       of Luther's Writings--Indulgences Condemned--The "Great       Death" Plague--Fruits of the Gospel--Discussion at Baden       --Eck and Oecolampadius--Bern and Basel Declare For The       Reformation................................................ 171-184                                    Chapter X                           Progress of Reform in Germany    Effect of Luther's Disappearance--The Reformation still Advancing       --Pretended Prophets--They Set Aside the Bible--The       Reformation on the Verge of Ruin--Luther's Return to       Wittenberg--Fanaticism Checked--Its Subsequent Revival       --Munzer and his Teaching--Sedition and Bloodshed--Not       Chargeable to the Reformation--Translation of the Bible--The       Work of Colporteurs--Spread of the True Faith ............. 185-196                                    Chapter XI                               Protest of the Princes    The Diet of Spires--A Dark Day for the Reformation--The Imperial       Message--Religious Toleration Forbidden--The Protest       --Importance of its Principles--Danger to the Protesters       --Escape of Grynaeus--The Diet at Augsburg--The Protestant       Confession--Faith and Courage of the Princes--Before the       Emperor--A Glorious Victory--Prayer the Reformers'       Strength .................................................. 197-210                                    Chapter XII                               The French Reformation    Dawn of the Truth in France--The Work of Lefevre--Farel's       Conversion--The New Testament Published at Meux--Rage of       the Hierarchy--The Stake Set Up--Louis Berquin--The       Mutilated Image--A Noble Martyr--Scenes of the Revolution       Foreshadowed--John Calvin--Protection through the Princess       Margaret--Preaching at the Palace--Paris                                                  viii         Moved by the Word of God--The Truth Rejected--Posting of the       Placards--France Pledged to Exterminate the Heresy--Flight       of the Huguenots--Farel in Switzerland--The Gospel at       Geneva--Rise of the Jesuits--The Inquisition Re-established       --Geneva and the Reformation .............................. 211-236                                    Chapter XIII                         In the Netherlands and Scandinavia    Protest in the Netherlands--The Waldensian Bible Translated--Menno       Simons--Edicts of Persecution--Atrocities of the Spanish       Kings--The Reformer of Denmark--The Work in Sweden--Olaf       and Larentius Petri--Sweden a Bulwark of Protestantism--The       Thirty Years’ War--Germany Saved from Popery .............. 237-244                                    Chapter XIV                              Later English Reformers    Tyndale Translates the Bible--Opposition to his Work--He Flees to       Germany--Printing the New Testament--Its Introduction into       England--Tyndale's Imprisonment and Martyrdom--Latimer       Defends the Bible--Other Reformers--The Bible in Scotland       --John Knox--Before Queen Mary--The Established Church in       England--Dissenters Persecuted--John Bunyan--Baxter,       Flavel, Alleine--Great Religious Declension--Whitefield and       the Wesleys--Early Experiences--The Doctrine of Faith       --Moravian Teachers--A Light from Bohemia--Conversion of       the Wesleys--Power and Success of their Ministry--       Persecution of the Methodists--Wesley and Antinomianism ... 245-264                                    Chapter XV                        The Bible and the French Revolution    Rejection of Light--Results of Suppressing the Scriptures       --Prophecy of the Work of France--The Two Witnesses       --National Atheism--Action of the French Assembly--The       Marriage Relation Degraded--Christ Crucified in his       Followers--St Bartholomew Massacre an Example-- War against       the Bible--Blasphemous Rites--The Goddess of Reason       --Romanism and the Revolution--The Reign of Terror--Prophecy       Fulfilled--The Scriptures Exalted--Missionary and Bible       Societies--Unprecedented Circulation of God's Word ........ 265-288                                    Chapter XVI                                The Pilgrim Fathers    Romish Rites in the Church of England--Dissenters Seek Liberty in       Holland--John Robinson's Address to the Pilgrims--The True       Spirit of                                              ix         Reform--The Colonists of New England--Church and State--       Persecution of Roger Williams--He Founds Rhode Island--A       Church without a Pope--A state without a King--The Work of       Apostasy .................................................. 289-298                                    Chapter XVII                               Heralds of the Morning    The Coming of Christ--The Hope of True Believers in All Ages       --Signs of the Second Advent--Earthquake of Lisbon--The       Dark Day--Condition of the World and the Church Foretold       --A Solemn Warning--Unfaithful Watchmen--Israel at the       Birth of Christ--Humble Shepherds Receive the Glad Tidings       --Religious Leaders in Darkness--Results of Cherishing       Light ..................................................... 299-316                                    Chapter XVIII                                An American Reformer    Early Life of William Miller--He Becomes a Deist--His Mental       Conflicts--His Conversion--His Study of the Bible--The       Prophecies can be Understood--The Temporal Millennium--The       Personal Advent of Christ--Chronology of the Scriptures       --Miller Presents his Views--His Preaching Attended with       Power--Fulfillments of Prophecy--The Falling of the Stars       --The Fall of the Ottoman Empire--Denouncement of Miller       --The Warning of Noah--Why the Doctrine of Christ's Coming is       Disliked--Its Effects upon Those who Received It .......... 317-342                                    Chapter XIX                               Light Through Darkness    God's Purposes Imperfectly Comprehended--Doctrines of Men Blind       the Mind--Preaching of Christ's First Advent--Expectation       of the Disciples--Their Disappointment at the Death of       Christ--The Disappointment Explained--The Counterpart of       their Experience--The Message of the Second Advent       --Disappointment of the Believers--The Result of Popular       Error ..................................................... 343-354                                    Chapter XX                            A Great Religious Awakening    A Striking Symbol--The Warning of the Judgment--Joseph Wolff's       Life and Labors--Widespread Expectation of the Messiah's       Advent--The Message in England--Bengel's Labors in Germany       --Gaussen in France and Switzerland--Child Preachers in       Sweden--The Work in America--The Warning Received by       Thousands ................................................. 355-374           x                                    Chapter XXI                                A Warning Rejected    A Marked Religious Declension--The Result of Rejecting Light       --Prophecy of Revelation 14:8--Symbol Explained--Worldliness in       the Church--Testimonies of Eminent Men--Full Application of       the Prophecy yet Future ................................... 375-390                                    Chapter XXII                                Prophecies Fulfilled    Habakkuk's Prophecy--The Parable of the Virgins--The Work of       Fanaticism--The Word of God a Test--"The Midnight Cry"       --Type and Antitype--Character of the Work--Passing of the       Time--An Unshaken Faith--Encouragement from the Word of God       --Waiting for Light ....................................... 391-408                                    Chapter XXIII                                What is the Sanctuary?    Termination of the Prophetic Periods--The Earth Not the Sanctuary       --The Tabernacle--The Earthly Sanctuary a Figure of the       Heavenly--The Mosaic Service a Type--Zechariah's Prophecy       --The Cleansing of the Sanctuary--Mediation of Christ--Close       of the Work of Atonement .................................. 409-422                                    Chapter XXIV                               In the Holy of Holies    The Purpose of God Fulfilled--The Coming of the Lord to his       Temple--A Work of Purification--Parable of the Virgins       Completed--The Coming of the Bridegroom--Going in to the       Marriage--"The Door was Shut"--A Time of Trial ............ 423-432                                    Chapter XXV                                God's Law Immutable    The Temple in Heaven--The Ark of God's Testament--The Fourth       Commandment--A Threefold Warning--The Standard of Duty--The       Foundation of Worship--Symbols of Paganism and the Papacy       --Another Power--Its Peaceful Professions--A Striking       Contradiction--The Last Work of Apostasy--The World Divided       into Two Classes--What Constitutes the Distinction ........ 433-450                                                 xi                                    Chapter XXVI                                  A Work of Reform    Isaiah's Prophecy of Reform--"Seal the Law"--The Scripture       Explained--The Last Church--Distinctive Doctrines--The       Truth Unwelcome--Popular Perversions of God's Word       --Time-Setting and Error--The Cause Retarded by       Unbelief--The Duty of Reformers ........................... 451-460                                    Chapter XXVII                                   Modern Revivals    Results of Preaching the Word of God--A Marked Contrast       --Sensationalism in Religion--The Cause of Errors in Doctrine       and Life--The Law and the Gospel--Antinomian Teachers       --Conversion and Sanctification--The Standard of Holiness       --Sanctification of Progressive Work-- Temperance and       Consecration--The Christian's Privilege ................... 461-478                                    Chapter XXVIII                              The Investigative Judgment    The Opening of the Judgment--The Books of Record--God's Law the       Test of Character--Christ our Advocate--Order of the       Judgment--The Blotting Out of Sins--Satan's Accusations       --The New-Covenant Promise--The Time of the Judgment--The       Antitypical Day of Atonement--Individual Accountability       --Probation Nearly Ended .................................. 479-491                                    Chapter XXIX                                 The Origin of Evil    A Source of Perplexity--God Not Responsible for Sin--The Universe       before the Existence of Evil--Lucifer, the "Son of the       Morning"--His Self-Exaltation--His Policy of Deception--God       is Truth--His Long-suffering Mercy--Revolt and Banishment of       Satan--Spirit of Rebellion among Men--Satan Accuses God of       Injustice--The Fall of Man--The Atonement--Demonstration of       God's Love--Christ's Earthly Ministry --Satan's Character       Unmasked--His Destruction Assured--God's Justice Vindicated       --No Cause for Sin Exists ................................. 492-504                                    Chapter XXX                           Enmity Between Man and Satan    The First Prophecy--Antagonism between the Spirit of Christ and       the Spirit of Satan--Hatred of the Followers of Christ       --Indifference of Christians to their Danger--Satan's Tireless       Vigilance--Effects of Familiarity with Sin--The Final       Conflict .................................................. 505-510                                                  xii                                    Chapter XXXI                               Agency of Evil Spirits    The Visible and Invisible Worlds Connected--The Ministration of       Holy Angels--Evil Spirits in League for Man's Destruction       --Their Malignity Manifested in the Time of Christ--Danger of       Denying their Existence--The Bible Reveals their       Wiles ..................................................... 511-517                                    Chapter XXXII                                   Snares of Satan    How Satan's Plans are Executed--He Prevents Men from Hearing the       Word of God--Accusers of the Brethren--Fanciful       Interpretations of Scripture--"Science Falsely so Called"       --Deceptive Doctrines--Disbelief in the Pre-existence of       Christ--Non-existence of Satan--Coming of Christ at Death       --Miracles Impossible--Danger of Cherishing Doubt--Uses of       Temptation ................................................ 518-530                                    Chapter XXXIII                              The First Great Deception    The Tempter in Eden--A Plan for Man's Overthrow--Death the Penalty       of Sin--Immortality the Gift of God--Doctrine of Eternal       Torment Introduced--God's Character Misrepresented--A Cause       of Infidelity--Universalism the Opposite Error--Salvation       Conditional--The Wicked Unfit for Heaven--God's Mercy in       their Destruction--Consciousness of the Dead a Fallacy--What       the Bible Teaches--Belief of Luther and Tyndale--The Judgment       and the Resurrection ...................................... 531-550                                    Chapter XXXIV                                    Spiritualism    Natural Immortality its Foundation--Materialization a Counterfeit       --Not the Result of Trickery--A Revival of Ancient Witchcraft       --Adapted to Ensnare All Classes--Its Deceptions       Unveiled .................................................. 551-562                                    Chapter XXXV                          Character and Aims of the Papacy    Romanism Gaining Favor--A Cause of Apprehension--Pomp and Splendor       of her Worship--Contrast between Christ and the Pope       --Protestants Blinded by False Charity--The Secret of Rome's       Power--An Age of Intellectual Light not Unfavorable to her       Success--The Sunday Movement                                                 xiii         --The First Sunday Law--The Roll from Heaven--Pretended       Miracles--A Remarkable Confession--The Church of Abyssinia       --Rome's Enmity toward the Law of God--History of the Past to       be Repeated-- Purpose of the Romanists .................... 563-581                                    Chapter XXXVI                          The Impending Conflict--Its Causes    The Great Controversy and the Law of God--The Last Battle between       Truth and Error--Rejection of the Bible--Philosophical       Idolatry--Results of Setting Aside God's law--Temperance       Reform and the Sunday Movement--Spiritualism--Satan Appears as       a Benefactor--He Controls the Elements--Terrible Calamities       --God's People will be Accused as Troublers of the Nation       --Liberty of Conscience Disregarded--Last War upon the       Church .................................................... 582-592                                    Chapter XXXVII                              The Scriptures a Safeguard    The Detector of Error--An Understanding of the Prophecies       Essential--Danger of Following Human Leaders--How to       Understand the Scriptures--Why Theologians so Often Err       --Necessity of Prayer--Every Character to be       Tested .................................................... 593-602                                    Chapter XXXVIII                                   The Final Warning    The Mighty Angel--Application of his Message--"The Seal of God"       --Light for All who Seek It--The Experience of Reformers       --God's Providence in the National Councils--The Closing       Work--World-wide Extent--Power and Glory--Fruits       of Missionary Efforts ..................................... 603-612                                    Chapter XXXIX                                "The Time of Trouble"    Christ's Ministration Closes--The Wrath of Satan--The Whole World       against God's Servants--The Decree of Outlawry--In Peril and       Distress--Illustration from the Time of Jacob's Trouble       --Power of Importunate Prayer--The Prophetic Woe       --Supernatural Sights and Sounds--The Crowning Deception       --God's People Forced to Flee--The Mountains a Hiding-place       --Imprisonment and Bondage--The Righteous not Forsaken--The       Unmingled Wrath--Guardian Angels--Their Appearance in       Human Form--The Promise of Deliverance .................... 613-634                                                 xiv                                    Chapter XL                              God's People Delivered    A Movement for their Destruction--The Night Attack--Supernatural       Darkness--The Rainbow of God's Glory--Celestial Voices--The       Sun at Midnight--The Voice of God--A Mighty Earthquake--A       Special Resurrection--Prophetic Portrayal--The Star of Hope       --Revelations in the Heavens--The Everlasting Covenant--"The       Sign of the Son of Man"--Christ's Coming in Glory       --Resurrection of the Just--The Reward of the Righteous       --Before the Throne--"The Joy of their Lord"--Meeting of the       Two Adams--Eden Restored--The "New Song"--The Theme of       Redemption ................................................ 635-652                                    Chapter XLI                              Desolation of the Earth    God's Judgments upon the Wicked--Their Treasures Swept Away--False       Teachers Exposed--Fury of the Multitudes--Strife and Carnage       --The Earth Made Waste--The Prison-house of Satan--A Work of       Judgment .................................................. 653-661                                    Chapter XLII                               The Controversy Ended    Christ's Return to the Earth--The Resurrection of the Wicked--The       Mount of Olives--Descent of the New Jerusalem--Satan's Last       Struggle--Christ upon the Throne of his Glory--The Final       Coronation--The Judgment of the Wicked--The Books of Record       --A Panoramic Portrayal--The Scenes of Redemption--The Cross       of Calvary--Results of Rebellion--God's Justice Made       Manifest--The Fire of Destruction--Evil Annihilated--The       Home of the Saved--The City of God--The Universal Anthem .. 662-678    General Notes................................................... 679-691  {GC88 0.1}
[GC88 17.1]     Chapter I - Destruction of Jerusalem         “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one Stone upon another; because thou knewest not the time of thy visitation.” ［Luke 19:42-44.］  {GC88 17.1}
[GC88 17.2]         From the crest of Olivet, Jesus looked upon Jerusalem. Fair and peaceful was the scene spread out before him. It was the season of the Passover, and from all lands the children of Jacob had gathered there to celebrate the great national festival. In the midst of gardens and vineyards, and green slopes studded with pilgrims’ tents, rose the terraced hills, the stately palaces, and massive bulwarks of Israel's capital. The daughter of Zion seemed in her pride to say, “I sit a queen, and shall see no sorrow;” as lovely then, and deeming herself as secure in Heaven's favor, as when, ages before, the royal minstrel sung, “Beautiful of situation, the joy of the whole earth, is Mount Zion,” “the city of the great King.” ［Psalm 48:2.］ In full view were the magnificent buildings of the temple. The rays of the setting sun lighted up the snowy   18  whiteness of its marble walls, and gleamed from golden gate and tower and pinnacle. “The perfection of beauty” it stood, the pride of the Jewish nation. What child of Israel could gaze upon the scene without a thrill of joy and admiration! But far other thoughts occupied the mind of Jesus. “When he was come near, he beheld the city, and wept over it.” ［Luke 19:41.］ Amid the universal rejoicing of the triumphal entry, while palm branches waved, while glad hosannas awoke the echoes of the hills, and thousands of voices declared him king, the world's Redeemer was overwhelmed with a sudden and mysterious sorrow. He, the Son of God, the Promised One of Israel, whose power had conquered death, and called its captives from the grave, was in tears, not of ordinary grief, but of intense, irrepressible agony.  {GC88 17.2}
[GC88 18.1]         His tears were not for himself, though he well knew whither his feet were tending. Before him lay Gethsemane, the scene of his approaching agony. The sheep gate also was in sight, through which for centuries the victims for sacrifice had been led, and which was to open for him when he should be “brought as a lamb to the slaughter.” ［Isaiah 53:7.］ Not far distant was Calvary, the place of crucifixion. Upon the path which Christ was soon to tread must fall the horror of great darkness as he should make his soul an offering for sin. Yet it was not the contemplation of these scenes that cast the shadow upon him in this hour of gladness. No foreboding of his own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem— because of the blindness and impenitence of those whom he came to bless and to save.  {GC88 18.1}
[GC88 18.2]         The history of more than a thousand years of God's special favor and guardian care, manifested to the chosen people, was open to the eye of Jesus. There was Mount Moriah, where the son of promise, an unresisting victim, had been bound to the altar,—emblem of the offering of the Son of God. ［Genesis 22:9.］ There, the covenant of blessing, the glorious Messianic   19  promise, had been confirmed to the father of the faithful. ［Genesis 22:16-18.］ There the flames of the sacrifice ascending to heaven from the threshing-floor of Ornan had turned aside the sword of the destroying angel ［1 Chronicles 21.］—fitting symbol of the Saviour's sacrifice and mediation for guilty men. Jerusalem had been honored of God above all the earth. The Lord had “chosen Zion,” he had “desired it for his habitation.” ［Psalm 132:13.］ There, for ages, holy prophets had uttered their messages of warning. There, priests had waved their censers, and the cloud of incense, with the prayers of the worshipers, had ascended before God. There daily the blood of slain lambs had been offered, pointing forward to the Lamb of God. There, Jehovah had revealed his presence in the cloud of glory above the mercy-seat. There rested the base of that mystic ladder connecting earth with Heaven, ［Genesis 28:12; John 1:51.］—that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect of God. ［Jeremiah 17:21-25.］ But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven's grace, abused their privileges, and slighted their opportunities.  {GC88 18.2}
[GC88 19.1]         Although Israel had “mocked the messengers of God, and despised his words, and misused his prophets,” ［2 Chronicles 36:15, 16.］ he had still manifested himself to them, as “the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth;” ［Exodus 34:6.］ notwithstanding repeated rejections, his mercy had continued its pleadings. With more than a father's pitying love for the son of his care, God had “sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place.” ［2 Chronicles 36:15, 16.］ When remonstrance, entreaty, and rebuke had failed, he sent to them the best gift of Heaven; nay, he poured out all Heaven in that one gift.  {GC88 19.1}
[GC88 20.1]      20       The Son of God himself was sent to plead with the impenitent city. It was Christ that had brought Israel as a goodly vine out of Egypt. ［Psalm 80:8.］ His own hand had cast out the heathen before it. He had planted it “in a very fruitful hill.” ［Isaiah 5:1-4.］ His guardian care had hedged it about. His servants had been sent to nurture it. “What could have been done more to my vineyard,” he exclaims, “that I have not done in it?” ［Isaiah 5:1-4.］ Though when he “looked that it should bring forth grapes, it brought forth wild grapes,” ［Isaiah 5:1-4.］ yet with a still yearning hope of fruitfulness he came in person to his vineyard, if haply it might be saved from destruction. He digged about his vine; he pruned and cherished it. He was unwearied in his efforts to save this vine of his own planting.  {GC88 20.1}
[GC88 20.2]         For three years the Lord of light and glory had gone in and out among his people. “He went about doing good,” “healing all that were oppressed of the devil,” ［Acts 10:38; Luke 4:18; Matthew 11:5.］ binding up the broken-hearted, setting at liberty them that were bound, restoring sight to the blind, causing the lame to walk and deaf to hear, cleansing the lepers, raising the dead, and preaching the gospel to the poor. ［Acts 10:38; Luke 4:18; Matthew 11:5.］ To all classes alike was addressed the gracious call, “Come unto me, all ye that labor and are heavy-laden, and I will give you rest.” ［Matthew 11:28.］  {GC88 20.2}
[GC88 20.3]         Though rewarded with evil for good, and hatred for his love, ［Psalm 109:5.］ he had steadfastly pursued his mission of mercy. Never were those repelled that sought his grace. A homeless wanderer, reproach and penury his daily lot, he lived to minister to the needs and lighten the woes of men, to plead with them to accept the gift of life. The waves of mercy, beaten back by those stubborn hearts, returned in a stronger tide of pitying, inexpressible love. But Israel had turned from her best friend and only helper. The pleadings of his love had been despised, his counsels spurned, his warnings ridiculed.  {GC88 20.3}
[GC88 21.1]      21       The hour of hope and pardon was fast passing; the cup of God's long-deferred wrath was almost full. The cloud that had been gathering through ages of apostasy and rebellion, now black with woe, was about to burst upon a guilty people, and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang upon the cross of Calvary, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity, infinitely outweighing the gains and treasures of a world; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before him; that city, that nation which had once been the chosen of God,—his peculiar treasure.  {GC88 21.1}
[GC88 21.2]         Prophets had wept over the apostasy of Israel, and the terrible desolations by which their sins were visited. Jeremiah wished that his eyes were a fountain of tears, that he might weep day and night for the slain of the daughter of his people, for the Lord's flock that was carried away captive. ［Jeremiah 9:1; 13:17.］ What, then, was the grief of Him whose prophetic glance took in, not years, but ages! He beheld the destroying angel with sword uplifted against the city which had so long been Jehovah's dwelling-place. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, he looked across the valley upon the sacred courts and porticoes, and with tear-dimmed eyes he saw, in awful perspective, the walls surrounded by alien hosts. He heard the tread of armies marshaling for war. He heard the voice of mothers and children crying for bread in the besieged city. He saw her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smouldering ruins.  {GC88 21.2}
[GC88 21.3]         Looking down the ages, he saw the covenant people scattered in every land, “like wrecks on a desert shore.” In the temporal retribution about to fall upon her children, he saw   22  but the first draught from that cup of wrath which at the final Judgment she must drain to its dregs. Divine pity, yearning love, found utterance in the mournful words: “‘O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!’ ［Matthew 23:37.］ Oh that thou, a nation favored above every other, hadst known the time of thy visitation, and the things that belong unto thy peace! I have stayed the angel of justice, I have called thee to repentance, but in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou alone art responsible. ‘Ye will not come to me, that ye might have life.’” ［John 5:40.］  {GC88 21.3}
[GC88 22.1]         Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon his soul, forced from his lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; his heart was moved with infinite pity for the afflicted and suffering ones of earth; he yearned to relieve them all. But even his hand might not turn back the tide of human woe; few would seek their only source of help. He was willing to pour out his soul unto death, to bring salvation within their reach; but few would come to him that they might have life.  {GC88 22.1}
[GC88 22.2]         The Majesty of Heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all Heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for infinite power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of   23  Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of his government in Heaven and earth. The precepts of Jehovah would be despised and set at naught. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!  {GC88 22.2}
[GC88 23.1]         Two days before the Passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, he again went out with his disciples to the Mount of Olives, and seated himself with them upon a grassy slope overlooking the city. Once more he gazed upon its walls, its towers, and its palaces. Once more he beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount.  {GC88 23.1}
[GC88 23.2]         A thousand years before, the psalmist had magnified God's favor to Israel in making her holy house his dwelling-place: “In Salem also is his tabernacle, and his dwelling-place in Zion.” ［Psalm 76:2.］ He “chose the tribe of Judah, the Mount Zion which he loved. And he built his sanctuary like high palaces.” ［Psalm 78:68, 69.］ The first temple had been erected during the most prosperous period of Israel's history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. ［1 Chronicles 28:12, 19.］ Solomon, the wisest of Israel's monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple, “The glory of this latter house shall be greater than of the former.” “I will shake all nations, and the Desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts.” ［Haggai 2:9,7.］  {GC88 23.2}
[GC88 23.3]         After the destruction of the temple by Nebuchadnezzar, it   24  was rebuilt about five hundred years before the birth of Christ, by a people who from a life-long captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: “Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?” ［Haggai 2:3.］ Then was given the promise that the glory of this latter house should be greater than that of the former.  {GC88 23.3}
[GC88 24.1]         But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from Heaven descended to consume the sacrifice upon its altar. The shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy-seat, and the tables of the testimony were not to be found therein. No voice sounded from Heaven to make known to the inquiring priest the will of Jehovah.  {GC88 24.1}
[GC88 24.2]         For centuries the Jews had vainly endeavored to show wherein the promise of God given by Haggai, had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily,—who was God himself manifest in the flesh. The “Desire of all nations” had indeed come to his temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered gift of Heaven. With the   25  humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were the Saviour's words fulfilled, “Your house is left unto you desolate.” ［Matthew 23:38.］  {GC88 24.2}
[GC88 25.1]         The disciples had been filled with awe and wonder at Christ's prediction of the overthrow of the temple, and they desired to understand more fully the meaning of his words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying, “See what manner of stones and what buildings are here!” ［Mark 13:1.］  {GC88 25.1}
[GC88 25.2]         To these words, Jesus made the solemn and startling reply, “Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.” ［Matthew 24:2.］  {GC88 25.2}
[GC88 25.3]         With the overthrow of Jerusalem the disciples associated the events of Christ's personal coming in temporal glory to take the throne of universal empire, to punish the impenitent Jews, and to break from off the nation the Roman yoke. The Lord had told them that he would come the second time. Hence at the mention of judgments upon Jerusalem, their minds reverted to that coming, and as they were gathered about the Saviour upon the Mount of Olives, they asked, “When shall these things be? and what shall be the sign of thy coming, and of the end of the world?” ［Matthew 24:3.］  {GC88 25.3}
[GC88 25.4]         The future was mercifully veiled from the disciples. Had they at that time fully comprehended the two awful facts,— the Redeemer's sufferings and death and the destruction of their city and temple,—they would have been overwhelmed with horror. Christ presented before them an outline of the   26  prominent events to take place before the close of time. His words were not then fully understood; but their meaning was to be unfolded as his people should need the instruction therein given. The prophecy which he uttered was twofold in its meaning: while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day.  {GC88 25.4}
[GC88 26.1]         Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned his followers: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains.” ［Matthew 24:15, 16; Luke 21:20.］ When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.  {GC88 26.1}
[GC88 26.2]         In the reign of Herod, Jerusalem had not only been greatly beautified, but by the erection of towers, walls, and fortresses, adding to the natural strength of its situation, it had been rendered apparently impregnable. He who would at this time have foretold publicly its destruction, would, like Noah in his day, have been called a crazed alarmist.   27  But Christ had said, “Heaven and earth shall pass away, but my words shall not pass away.” ［Matthew 24:35.］ Because of her sins, wrath had been denounced against Jerusalem, and her stubborn unbelief rendered her doom certain.  {GC88 26.2}
[GC88 27.1]         The Lord had declared by the prophet Micah: “Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us.” ［Micah 3:9-11.］  {GC88 27.1}
[GC88 27.2]         These words faithfully described the corrupt and self-righteous inhabitants of Jerusalem. While claiming to rigidly observe the precepts of God's law, they were transgressing all its principles. They hated Christ because his purity and holiness revealed their iniquity; and they accused him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew him to be sinless, they had declared that his death was necessary to their safety as a nation. “If we let him thus alone,” said the Jewish leaders, “all men will believe on him; and the Romans shall come and take away both our place and  nation.” ［John 11:48.］ If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish.  {GC88 27.2}
[GC88 27.3]         Thus the Jewish leaders had “built up Zion with blood, and Jerusalem with iniquity.” And yet, while they slew their Saviour because he reproved their sins, such was their self-righteousness that they regarded themselves as God's favored people, and expected the Lord to deliver them from their enemies. “Therefore,” continued the prophet, “shall Zion for your sake be plowed as a field, and Jerusalem shall   28  become heaps, and the mountain of the house as the high places of the forest.” ［Micah 3:12.］  {GC88 27.3}
[GC88 28.1]         For forty years after the doom of Jerusalem had been pronounced by Christ himself, the Lord delayed his judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejecters of his gospel and the murderers of his Son. The parable of the unfruitful tree represented God's dealings with the Jewish nation. The command had gone forth, “Cut it down; why cumbereth it the ground?” ［Luke 13:7.］ but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in his death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.  {GC88 28.1}
[GC88 28.2]         The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus, they rejected the last offer of mercy. Then God withdrew his protection from them, and removed his restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors.  Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason,—controlled by impulse and blind rage. They became   29  Satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying, “Cause the Holy One of Israel to cease from before us.” ［Isaiah 30:11.］ Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.  {GC88 28.2}
[GC88 29.1]         The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other's forces, and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down before the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God's own city. To establish their power more firmly, they bribed false prophets to proclaim, even while Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissensions, the blood of her children slain by one another's hands crimsoning her streets, while alien armies beat down her fortifications and slew her men of war!  {GC88 29.1}
[GC88 30.1]      30       All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of his words of warning, “With what measure ye mete, it shall be measured to you again.” ［Matthew 7:2.］  {GC88 30.1}
[GC88 30.2]         Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying, “Let us depart hence.” The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.  {GC88 30.2}
[GC88 30.3]         For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge, “A voice from the east; a voice from the west; a voice from the four winds; a voice against Jerusalem and the temple; a voice against the bridegroom and the bride; and a voice against all the people.” This strange being was imprisoned and scourged; but no complaint escaped his lips. To insult and abuse he answered only, “Woe to Jerusalem! woe, woe to the inhabitants thereof!” His warning cry ceased not until he was slain in the siege he had foretold.  {GC88 30.3}
[GC88 30.4]         Not one Christian perished in the destruction of Jerusalem. Christ had given his disciples warning, and all who believed his words watched for the promised sign. “When ye shall see Jerusalem compassed with armies,” said Jesus, “then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.” ［Luke 21:20, 21.］ After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for   31  an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces, without the least apparent reason. But God's merciful providence was directing events for the good of his own people. The promised sign had been given to the waiting Christians, and now an opportunity was afforded for all who would to obey the Saviour's warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army, and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety,—the city of Pella, in the land of Perea, beyond Jordan.  {GC88 30.4}
[GC88 31.1]         The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.  {GC88 31.1}
[GC88 31.2]         Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls. Their stores of provision, which if carefully preserved would have supplied the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the   32  horrors of starvation were experienced. A measure of wheat was sold for a talent. So fierce were the pangs of hunger that men would gnaw the leather of their belts and sandals and the covering of their shields. Great numbers of the people would steal out at night to gather wild plants growing outside the city walls, though many were seized and put to death with cruel torture, and often those who returned in safety were robbed of what they had gleaned at so great peril. The most inhuman tortures were inflicted by those in power, to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practiced by men who were themselves well fed, and who were merely desirous of laying up a store of provision for the future.   {GC88 31.2}
[GC88 32.1]         Thousands perished from famine and pestilence. Natural affection seemed to have been destroyed. Husbands robbed their wives, and wives their husbands. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, “Can a woman forget her sucking child?” ［Isaiah 49:15.］ received the answer within the walls of that doomed city, “The hands of the pitiful women have sodden their own children; they were their meat in the destruction of the daughter of my people.” ［Lamentations 4:10.］ Again was fulfilled the warning prophecy given fourteen centuries before: “The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter; . . . and toward her children which she shall bear; for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.” ［Deuteronomy 28:56, 57.］  {GC88 32.1}
[GC88 32.2]         The Roman leaders endeavored to strike terror to the Jews, and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified   33  before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was visited that awful imprecation uttered before the judgment-seat of Pilate: “His blood be on us, and on our children.” ［Matthew 27:25.］  {GC88 32.2}
[GC88 33.1]         Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one  entranced, he looked from the crest of Olivet upon the  magnificent temple, and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and  entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another.  {GC88 33.1}
[GC88 33.2]         The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired to his tent at night, the Jews, sallying from the temple,    34  attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the cedar-lined chambers about the holy house were in a blaze. Titus rushed to the place, followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle, voices were heard shouting, “Ichabod!”— the glory is departed.  {GC88 33.2}
[GC88 34.1]         “Titus found it impossible to check the rage of the  soldiery; he entered with his officers, and surveyed the interior of the sacred edifice. The splendor filled them with wonder; and as the flames had not yet penetrated to the holy place, he made a last effort to save it, and springing forth, again exhorted the soldiers to stay the progress of the conflagration. The centurion Liberalis endeavored to enforce obedience with his staff of office; but even respect for the emperor gave way to the furious animosity against the Jews, to the fierce excitement of battle, and to the insatiable hope of plunder. The soldiers saw everything around them radiant with gold, which shone dazzlingly in the wild light of the flames; they supposed that incalculable treasures were laid up in the sanctuary. A soldier, unperceived, thrust a lighted torch between the hinges of the door; the whole building was in flames in an instant. The blinding smoke and fire forced the officers to retreat, and the noble edifice was left to its fate.  {GC88 34.1}
[GC88 34.2]         “It was an appalling spectacle to the Roman; what was it to the Jew? The whole summit of the hill which commanded the city blazed like a volcano. One after another the buildings fell in, with a tremendous crash, and were swallowed up in the fiery abyss. The roofs of cedar were   35  like sheets of flame; the gilded pinnacles shone like spikes of red light; the gate towers sent up tall columns of flame and smoke. The neighboring hills were lighted up; and dark groups of people were seen watching in horrible anxiety the progress of the destruction; the walls and heights of the upper city were crowded with faces, some pale with the agony of despair, others scowling unavailing vengeance. The shouts of the Roman soldiery as they ran to the fro, and the howlings of the insurgents who were perishing in the flames, mingled with the roaring of the conflagration and the thundering sound of falling timbers. The echoes of the mountains replied or brought back the shrieks of the people on the heights; all along the walls resounded screams and wailings; men who were expiring with famine rallied their remaining strength to utter a cry of anguish and desolation.  {GC88 34.2}
[GC88 35.1]         “The slaughter within was even more dreadful than the spectacle from without. Men and women, old and young, insurgents and priests, those who fought and those who entreated mercy, were hewn down in indiscriminate carnage. The number of the slain exceeded that of the slayers. The legionaries had to clamber over heaps of dead to carry on the work of extermination.”  {GC88 35.1}
[GC88 35.2]         After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them solitary. He gazed upon them with amazement, and declared  that God had given them into his hands; for no engines, however powerful, could have prevailed against those stupendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was “plowed like a field.” ［Jeremiah 26:18.］ In the siege and the slaughter that followed, more than a million of the people perished; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the   36  conqueror's triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth.  {GC88 35.2}
[GC88 36.1]         The Jews had forged their own fetters; they had filled for themselves the cup of vengeance. In the utter destruction that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Says the prophet, “O Israel, thou hast destroyed thyself;” “for thou hast fallen by thine iniquity.” ［Hosea 13:9; 14:1.］ Their sufferings are often represented as a punishment visited upon them by the direct decree of God. It is thus that the great deceiver seeks to conceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the destruction of Jerusalem are a demonstration of Satan's vindictive power over those who yield to his control.  {GC88 36.1}
[GC88 36.2]         We cannot know how much we owe to Christ for the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthankful have great reason for gratitude for God's mercy and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but he leaves the rejecters of his mercy to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown, which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and   37  solemn warning to all who are trifling with the offers of divine grace, and resisting the pleadings of divine mercy. Never was there given a more decisive testimony to God's hatred of sin, and to the certain punishment that will fall upon the guilty.  {GC88 36.2}
[GC88 37.1]         The Saviour's prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God's mercy and trampled upon his law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the “battle of the warrior, with confused noise, and garments rolled in blood,” ［Isaiah 9:5.］—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and Satanic wrath! The world will then behold, as never before, the results of Satan's rule.  {GC88 37.1}
[GC88 37.2]         But in that day, as in the time of Jerusalem's destruction, God's people will be delivered, “every one that shall be found written among the living.” Christ has declared that he will come the second time, to gather his faithful ones to himself: “Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” ［Matthew 24:30, 31.］ Then shall they that obey not the gospel be consumed with the spirit of his mouth, and be destroyed with the brightness of his coming. ［2 Thessalonians 2:8.］ Like Israel   38  of old, the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of his glory is to them a consuming fire.  {GC88 37.2}
[GC88 38.1]         Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As he warned his disciples of Jerusalem's destruction, giving them a sign of the approaching ruin, that they might make their escape, so he has warned the world of the day of final destruction, and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares, “There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.” ［Luke 21:25; Matthew 24:29; Mark 13:24-26; Revelation 6:12-17.］ Those who behold these harbingers of his coming are to “know that it is near, even at the doors.” ［Matthew 24:33.］ “Watch ye therefore,” ［Mark 13:35.］ are his words of admonition. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, “the day of the Lord so cometh as a thief in the night.” ［1 Thessalonians 5:2-5.］  {GC88 38.1}
[GC88 38.2]         The world is no more ready to credit the message for this time than were the Jews to receive the Saviour's warning concerning Jerusalem. Come when it may, the day of God will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world's progress and enlightenment, and the people are lulled in a false security,—then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, “and they shall not escape.” ［1 Thessalonians 5:2-5.］  {GC88 38.2}
[GC88 39.1]      Chapter II - Persecution in the First Centuries       When Jesus revealed to his disciples the fate of Jerusalem and the scenes of the second advent, he foretold also the experience of his people from the time when he should be taken from them, to his return in power and glory for their deliverance. From Olivet the Saviour beheld the storms about to fall upon the apostolic church, and, penetrating deeper into the future, his eye discerned the fierce, wasting tempests that were to beat upon his followers in the coming ages of darkness and persecution. In a few brief utterances, of awful significance, he foretold the portion which the rulers of this world would mete out to the church of God. ［Matthew 24:9, 21, 22.］ The followers of Christ must tread the same path of humiliation, reproach, and suffering which their Master trod. The enmity that burst forth against the world's Redeemer, would be manifested against all who should believe on his name.  {GC88 39.1}
[GC88 39.2]         The history of the early church testified to the fulfillment of the Saviour's words. The powers of earth and hell arrayed themselves against Christ in the person of his followers. Paganism foresaw that should the gospel triumph, her temples and altars would be swept away; therefore she summoned her forces to destroy Christianity. The fires of persecution were kindled. Christians were stripped of their possessions, and driven from their homes. They “endured a great fight of afflictions.” ［Hebrews 10:32.］ They “had trial of cruel mockings   40  and scourgings, yea, moreover of bonds and imprisonment.” ［Hebrews 11:36, 37, 38.］ Great numbers sealed their testimony with their blood. Noble and slave, rich and poor, learned and ignorant, were alike slain without mercy.  {GC88 39.2}
[GC88 40.1]         These persecutions, beginning under Nero about the time of the martyrdom of Paul, continued with greater or less fury for centuries. Christians were falsely accused of the most dreadful crimes, and declared to be the cause of great calamities—famine, pestilence, and earthquake. As they became the objects of popular hatred and suspicion, informers stood ready, for the sake of gain, to betray the innocent. They were condemned as rebels against the empire, as foes of religion, and pests to society. Great numbers were thrown to wild beasts or burned alive in the amphitheaters. Some were crucified; others were covered with the skins of wild animals, and thrust into the arena to be torn by dogs. Their punishment was often made the chief entertainment at public fetes. Vast multitudes assembled to enjoy the sight, and greeted their dying agonies with laughter and applause.  {GC88 40.1}
[GC88 40.2]         Wherever they sought refuge, the followers of Christ were hunted like beasts of prey. They were forced to seek concealment in desolate and solitary places. “Destitute, afflicted, tormented; of whom the world was not worthy; they wandered in deserts, and in mountains, and in dens and caves of the earth.” ［Hebrews 11:36, 37, 38.］ The catacombs afforded shelter for thousands. Beneath the hills outside the city of Rome, long galleries had been tunneled through earth and rock; the dark and intricate network of passages extended for miles beyond the city walls. In these underground retreats, the followers of Christ buried their dead; and here also, when suspected and proscribed, they found a home. When the Lifegiver shall awaken those who have fought the good fight, many a martyr for Christ's sake will come forth from those gloomy caverns.  {GC88 40.2}
[GC88 41.1]      41       Under the fiercest persecution, these witnesses for Jesus kept their faith unsullied. Though deprived of every comfort, shut away from the light of the sun, making their home in the dark but friendly bosom of the earth, they uttered no complaint. With words of faith, patience, and hope, they encouraged one another to endure privation and distress. The loss of every earthly blessing could not force them to renounce their belief in Christ. Trials and persecution were but steps bringing them nearer their rest and their reward.  {GC88 41.1}
[GC88 41.2]         Like God's servants of old, many were “tortured, not accepting deliverance, that they might obtain a better resurrection.” ［Hebrews 11:35.］ These called to mind the words of their Master, that when persecuted for Christ's sake they were to be exceeding glad; for great would be their reward in Heaven; for so the prophets had been persecuted before them. They rejoiced that they were accounted worthy to suffer for the truth, and songs of triumph ascended from the midst of crackling flames. Looking upward by faith, they saw Christ and angels leaning over the battlements of Heaven, gazing upon them with the deepest interest, and regarding their steadfastness with approval. A voice came down to them from the throne of God, “Be thou faithful unto death, and I will give thee a crown of life.” ［Revelation 2:10.］  {GC88 41.2}
[GC88 41.3]         In vain were Satan's efforts to destroy the church of Christ by violence. The great controversy in which the disciples of Jesus yielded up their lives, did not cease when these faithful standard-bearers fell at their post. By defeat they conquered. God's workmen were slain, but his work went steadily forward. The gospel continued to spread, and the number of its adherents to increase. It penetrated into regions that were inaccessible, even to the eagles of Rome. Said a Christian, expostulating with the heathen rulers who were urging forward the persecution: “You may torment, afflict, and vex us. Your wickedness puts our weakness to   42  the test, but your cruelty is of no avail. It is but a stronger invitation to bring others to our persuasion. The more we are mowed down, the more we spring up again. The blood of the Christians is seed.”  {GC88 41.3}
[GC88 42.1]         Thousands were imprisoned and slain; but others sprung up to fill their places. And those who were martyred for their faith were secured to Christ, and accounted of him as conquerors. They had fought the good fight, and they were to receive the crown of glory when Christ should come. The sufferings which they endured brought Christians nearer to one another and to their Redeemer. Their living example and dying testimony were a constant witness for the truth; and, where least expected, the subjects of Satan were leaving his service, and enlisting under the banner of Christ.  {GC88 42.1}
[GC88 42.2]         Satan therefore laid his plans to war more successfully against the government of God, by planting his banner in the Christian church. If the followers of Christ could be deceived, and led to displease God, then their strength, fortitude, and firmness would fail, and they would fall an easy prey.  {GC88 42.2}
[GC88 42.3]         The great adversary now endeavored to gain by artifice what he had failed to secure by force. Persecution ceased, and in its stead were substituted the dangerous allurements of temporal prosperity and worldly honor. Idolaters were led to receive a part of the Christian faith, while they rejected other essential truths. They professed to accept Jesus as the Son of God, and to believe in his death and resurrection; but they had no conviction of sin, and felt no need of repentance or of a change of heart. With some concessions on their part, they proposed that Christians should make concessions, that all might unite on the platform of belief in Christ.  {GC88 42.3}
[GC88 42.4]         Now the church was in fearful peril. Prison, torture, fire, and sword were blessings in comparison with this. Some of the Christians stood firm, declaring that they could make no compromise. Others were in favor of yielding or modifying   43  some features of their faith, and uniting with those who had accepted a part of Christianity, urging that this might be the means of their full conversion. That was a time of deep anguish to the faithful followers of Christ. Under a cloak of pretended Christianity, Satan was insinuating himself into the church, to corrupt their faith, and turn their minds from the Word of truth.  {GC88 42.4}
[GC88 43.1]         Most of the Christians at last consented to lower their standard, and a union was formed between Christianity and paganism. Although the worshipers of idols professed to be converted, and united with the church, they still clung to their idolatry, only changing the objects of their worship to images of Jesus, and even of Mary and the saints. The foul leaven of idolatry, thus brought into the church, continued its baleful work. Unsound doctrines, superstitious rites, and idolatrous ceremonies were incorporated into her faith, and worship. As the followers of Christ united with idolaters, the Christian religion became corrupted, and the church lost her purity and power. There were some, however, who were not misled by these delusions. They still maintained their fidelity to the Author of truth, and worshiped God alone.  {GC88 43.1}
[GC88 43.2]         There have ever been two classes among those who profess to be followers of Christ. While one class study the Saviour's life, and earnestly seek to correct their defects and to conform to the Pattern, the other class shun the plain, practical truths which expose their errors. Even in her best estate, and church was not composed wholly of the true, pure, and sincere. Our Saviour taught that those who willfully indulge in sin are not to be received into the church; yet he connected with himself men who are faulty in character, and granted them the benefits of his teachings and example, that they might have an opportunity to see their errors and correct them. Among the twelve apostles was a traitor. Judas was accepted not because of his defects of character, but notwithstanding them. He was connected with the disciples,   44  that, through the instruction and example of Christ, he might learn what constitutes Christian character, and thus be led to see his errors, to repent, and, by the aid of divine grace, to purify his soul “in obeying the truth.” But Judas did not walk in the light so graciously permitted to shine upon him. By indulgence in sin, he invited the temptations of Satan. His evil traits of character became predominant. He yielded his mind to the control of the powers of darkness, he became angry when his faults were reproved, and thus he was led to commit the fearful crime of betraying his Master. So do all who cherish evil under a profession of godliness hate those who disturb their peace by condemning their course of sin. When a favorable opportunity is presented, they will, like Judas, betray those who for their good have sought to reprove them.  {GC88 43.2}
[GC88 44.1]         The apostles encountered those in the church who professed godliness while they were secretly cherishing iniquity. Ananias and Sapphira acted the part of deceivers, pretending to make an entire sacrifice for God, when they were covetously withholding a portion for themselves. The Spirit of truth revealed to the apostles the real character of these pretenders, and the judgments of God rid the church of this foul blot upon its purity. This signal evidence of the discerning Spirit of Christ in the church was a terror to hypocrites and evil-doers. They could not long remain in connection with those who were, in habit and disposition, constant representatives of Christ; and as trials and persecution came upon his followers, those only who were willing to forsake all for the truth's sake desired to become his disciples. Thus, as long as persecution continued, the church remained comparatively pure. But as it ceased, converts were added who were less sincere and devoted, and the way was opened for Satan to obtain a foot-hold.  {GC88 44.1}
[GC88 44.2]         But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those   45  who were but half converted from paganism, they entered upon a path which led farther and farther from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.  {GC88 44.2}
[GC88 45.1]         It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.  {GC88 45.1}
[GC88 45.2]         After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the Word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children's children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.  {GC88 45.2}
[GC88 45.3]         Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God's professed people. There is an alarming indifference in regard to the doctrines which are the pillars of the Christian faith. The opinion is gaining ground, that,   46  after all, these are not of vital importance. This degeneracy is strengthening the hands of the agents of Satan, so that false theories and fatal delusions which the faithful in ages past imperiled their lives to resist and expose, are now regarded with favor by thousands who claim to be followers of Christ.  {GC88 45.3}
[GC88 46.1]         The early Christians were indeed a peculiar people. Their blameless deportment and unswerving faith were a continual reproof that disturbed the sinner's peace. Though few in numbers, without wealth, position, or honorary titles, they were a terror to evil-doers wherever their character and doctrines were known. Therefore they were hated by the wicked, even as Abel was hated by the ungodly Cain. For the same reason that Cain slew Abel did those who sought to throw off the restraint of the Holy Spirit, put to death God's people. It was for the same reason that the Jews rejected and crucified the Saviour,—because the purity and holiness of this character was a constant rebuke to their selfishness and corruption. From the days of Christ until now, his faithful disciples have excited the hatred and opposition of those who love and follow the ways of sin.  {GC88 46.1}
[GC88 46.2]         How, then, can the gospel be called a message of peace? When Isaiah foretold the birth of the Messiah, he ascribed to him the title, “Prince of peace.” When angels announced to the shepherds that Christ was born, they sung above the plains of Bethlehem, “Glory to God in the highest, and on earth peace, good will toward men.” ［Luke 2:14.］ There is a seeming contradiction between these prophetic declarations and the words of Christ, “I came not to send peace, but a sword.” ［Matthew 10:34.］ But rightly understood, the two are in perfect harmony. The gospel is a message of peace. Christianity is a system, which, received and obeyed, would spread peace, harmony, and happiness throughout the earth. The religion of Christ will unite in close brotherhood all who accept its teachings. It was the mission of Jesus to reconcile men to God, and   47  thus to one another. But the world at large are under the control of Satan, Christ's bitterest foe. The gospel presents to them principles of life which are wholly at variance with their habits and desires, and they rise in rebellion against it. They hate the purity which reveals and condemns their sins, and they persecute and destroy those who would urge upon them its just and holy claims. It is in this sense— because the exalted truths it brings, occasion hatred and strife—that the gospel is called a sword.  {GC88 46.2}
[GC88 47.1]         The mysterious providence which permits the righteous to suffer persecution at the hand of the wicked, has been a cause of great perplexity to many who are weak in faith. Some are even ready to cast away their confidence in God, because he suffers the basest of men to prosper, while the best and purest are afflicted and tormented by their cruel power. How, it is asked, can One who is just and merciful, and who is also infinite in power, tolerate such injustice and oppression? This is a question with which we have nothing to do. God has given us sufficient evidence of his love, and we are not to doubt his goodness because we cannot understand the workings of his providence. Said the Saviour to his disciples, foreseeing the doubts that would press upon their souls in days of trial and darkness, “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.” ［John 15:20.］ Jesus suffered for us more than any of his followers can be made to suffer through the cruelty of wicked men. Those who are called to endure torture and martyrdom, are but following in the steps of God's dear Son.  {GC88 47.1}
[GC88 47.2]         “The Lord is not slack concerning his promise.” ［2 Peter 3:9.］ He does not forget or neglect his children; but he permits the wicked to reveal their true character, that none who desire to do his will may be deceived concerning them. Again, the righteous are placed in the furnace of affliction, that they themselves may be purified; that their example may convince   48  others of the reality of faith and godliness; and also that their consistent course may condemn the ungodly and unbelieving.  {GC88 47.2}
[GC88 48.1]         God permits the wicked to prosper, and to reveal their enmity against him, that when they shall have filled up the measure of their iniquity, all may see his justice and mercy in their utter destruction. The day of his vengeance hastens, when all who have transgressed his law and oppressed his people will meet the just recompense of their deeds; when every act of cruelty or injustice toward God's faithful ones will be punished as though done to Christ himself.  {GC88 48.1}
[GC88 48.2]         There is another and more important question that should engage the attention of the churches of today. The apostle Paul declares that “all that will live godly in Christ Jesus shall suffer persecution.” ［2 Timothy 3:12.］ Why is it, then, that persecution seems in a great degree to slumber?—The only reason is, that the church has conformed to the world's standard, and therefore awakens no opposition. The religion which is current in our day is not of the pure and holy character that marked the Christian faith in the days of Christ and his apostles. It is only because of the spirit of compromise with sin, because the great truths of the Word of God are so indifferently regarded, because there is so little vital godliness in the church, that Christianity is apparently so popular with the world. Let there be a revival of the faith and power of the early church, and the spirit of persecution will be revived, and the fires of persecution will be rekindled.  {GC88 48.2}
[GC88 49.1]      Chapter III - The Apostasy       The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, “except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.” ［2 Thessalonians 2:3, 4, 7.］ And furthermore, the apostle warns his brethren that “the mystery of iniquity doth already work.” ［2 Thessalonians 2:3, 4, 7.］ Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.  {GC88 49.1}
[GC88 49.2]         Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, the mystery of iniquity carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and his apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal   50  conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.  {GC88 49.2}
[GC88 50.1]         This compromise between paganism and Christianity resulted in the development of the “man of sin” foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan's power,—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.  {GC88 50.1}
[GC88 50.2]         Satan once endeavored to form a compromise with Christ. He came to the Son of God in the wilderness of temptation, and, showing him all the kingdoms of the world and the glory of them, offered to give all into his hands if he would but acknowledge the supremacy of the prince of darkness. Christ rebuked the presumptuous tempter, and forced him to depart. But Satan meets with greater success in presenting the same temptations to man. To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth, and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan,—the bishop of Rome.  {GC88 50.2}
[GC88 50.3]         It is one of the leading doctrines of Romanism that the pope is the visible head of the universal church of Christ, invested with supreme authority over bishops and pastors in all parts of the world. More than this, the pope has arrogated the very titles of Deity. He styles himself “Lord God the Pope,” assumes infallibility, and demands that all men pay him homage. Thus the same claim urged by Satan in the wilderness of temptation is still urged by him through the Church of Rome, and vast numbers are ready to yield him homage.  {GC88 50.3}
[GC88 51.1]      51       But those who fear and reverence God meet this Heaven-daring assumption as Christ met the solicitations of the wily foe: “Thou shalt worship the Lord thy God, and him only shalt thou serve.” ［Luke 4:8.］ God has never given a hint in his Word that he has appointed any man to be the head of the church. The doctrine of papal supremacy is directly opposed to the teachings of the Scriptures. The pope can have no power over Christ's church except by usurpation.  {GC88 51.1}
[GC88 51.2]         Romanists have persisted in bringing against Protestants the charge of heresy, and willful separation from the true church. But these accusations apply rather to themselves. They are the ones who laid down the banner of Christ, and departed from “the faith which was once delivered unto the saints.” ［Jude 3.］  {GC88 51.2}
[GC88 51.3]         Satan well knew that the Holy Scriptures would enable men to discern his deceptions and withstand his power. It was by the Word that even the Saviour of the world had resisted his attacks. At every assault, Christ presented the shield of eternal truth, saying, “It is written.” To every suggestion of the adversary, he opposed the wisdom and power of the Word. In order for Satan to maintain his sway over men, and establish the authority of the papal usurper, he must keep them in ignorance of the Scriptures. The Bible would exalt God, and place finite men in their true position; therefore its sacred truths must be concealed and suppressed. This logic was adopted by the Roman Church. For hundreds of years the circulation of the Bible was prohibited. The people were forbidden to read it or to have it in their houses, and unprincipled priests and prelates interpreted its teachings to sustain their pretensions. Thus the pope came to be almost universally acknowledged as the vicegerent of God on earth, endowed with authority over Church and State.  {GC88 51.3}
[GC88 51.4]         The detector of error having been removed, Satan worked according to his will. Prophecy had declared that the   52  papacy was to “think to change times and laws.” ［Daniel 7:25.］ This work it was not slow to attempt. To afford converts from heathenism a substitute for the worship of idols, and thus to promote their nominal acceptance of Christianity, the adoration of images and relics was gradually introduced into the Christian worship. The decree of a general council ［SECOND COUNCIL OF NICE, A.D. 787.］ finally established this system of idolatry. To complete the sacrilegious work, Rome presumed to expunge from the law of God the second commandment, forbidding image worship, and to divide the tenth commandment, in order to preserve the number.  {GC88 51.4}
[GC88 52.1]         The spirit of concession to paganism opened the way for a still further disregard of Heaven's authority. Satan tampered with the fourth commandment also, and essayed to set aside the ancient Sabbath, the day which God had blessed and sanctified, ［Genesis 2:2, 3.］ and in its stead to exalt the festival observed by the heathen as “the venerable day of the sun.” This change was not at first attempted openly. In the first centuries the true Sabbath had been kept by all Christians. They were jealous for the honor of God, and, believing that his law is immutable, they zealously guarded the sacredness of its precepts. But with great subtlety, Satan worked through his agents to bring about his object. That the attention of the people might be called to the Sunday, it was made a festival in honor of the resurrection of Christ. Religious services were held upon it; yet it was regarded as a day of recreation, the Sabbath being still sacredly observed.  {GC88 52.1}
[GC88 52.2]         To prepare the way for the work which he designed to accomplish, Satan had led the Jews, before the advent of Christ, to load down the Sabbath with the most rigorous exactions, making its observance a burden. Now, taking advantage of the false light in which he had thus caused it to be regarded, he cast contempt upon it as a Jewish institution. While Christians continued to observe the Sunday   53  as a joyous festival, he led them, in order to show their hatred of Judaism, to make the Sabbath a fast, a day of sadness and gloom.  {GC88 52.2}
[GC88 53.1]         In the early part of the fourth century, the emperor Constantine issued a decree making Sunday a public festival throughout the Roman Empire. ［SEE APPENDIX, NOTE 1.］ The day of the sun was reverenced by his pagan subjects, and was honored by Christians; it was the emperor's policy to unite the conflicting interests of heathenism and Christianity. He was urged to do this by the bishops of the church, who, inspired by ambition, and thirst for power, perceived that if the same day was observed by both Christians and the heathen, it would promote the nominal acceptance of Christianity by pagans, and thus advance the power and glory of the church. But while Christians were gradually led to regard Sunday as possessing a degree of sacredness, they still held the true Sabbath as the holy of the Lord, and observed it in obedience to the fourth commandment.  {GC88 53.1}
[GC88 53.2]         The arch-deceiver had not completed his work. He was resolved to gather the Christian world under his banner, and to exercise his power through his vicegerent, the proud pontiff who claimed to be the representative of Christ. Through half-converted pagans, ambitious prelates, and world-loving churchmen, he accomplished his purpose. Vast councils were held, from time to time, in which the dignitaries of the church were convened from all the world. In nearly every council the Sabbath which God had instituted was pressed down a little lower, while the Sunday was correspondingly exalted. Thus the pagan festival came finally to be honored as a divine institution, while the Bible Sabbath was pronounced a relic of Judaism, and its observers were declared to be accursed.  {GC88 53.2}
[GC88 53.3]         The great apostate had succeeded in exalting himself “above all that is called God, or that is worshiped.” ［2 Thessalonians 2:4.］ He had dared to change the only precept of the divine law that unmistakably points all mankind to the true and living   54  God. In the fourth commandment, God is revealed as the Creator of the heavens and the earth, and is thereby distinguished from all false gods. It was as a memorial of the work of creation that the seventh day was sanctified as a rest-day for man. It was designed to keep the living God ever before the minds of men as the source of being and the object of reverence and worship. Satan strives to turn men from their allegiance to God, and from rendering obedience to his law; therefore he directs his efforts especially against that commandment which points to God as the Creator.  {GC88 53.3}
[GC88 54.1]         Protestants now urge that the resurrection of Christ on Sunday made it the Christian Sabbath. But Scripture evidence is lacking. No such honor was given to the day by Christ or his apostles. The observance of Sunday as a Christian institution had its origin in that “mystery of lawlessness” ［2 Thessalonians 2:7, Revised Version.］ which, even in Paul's day, had begun its work. Where and when did the Lord adopt this child of the papacy? What valid reason can be given for a change which the Scriptures do not sanction?  {GC88 54.1}
[GC88 54.2]         In the sixth century the papacy had become firmly established. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be the head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast “his power, and his seat, and great authority.” ［Revelation 13:2; SEE APPENDIX, NOTE 2.］ And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and the Revelation. ［Daniel 7:25; Revelation 13:5-7.］ Christians were forced to choose, either to yield their integrity and accept the papal ceremonies and worship, or to wear away their lives in dungeons or suffer death by the rack, the fagot, or the headsman's ax. Now were fulfilled the words of Jesus, “Ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name's sake.” ［Luke 21:16, 17.］   55  Persecution opened upon the faithful with greater fury than ever before, and the world became a vast battle-field. For hundreds of years the church of Christ found refuge in seclusion and obscurity. Thus says the prophet: “The woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.” ［Revelation 12:6.］  {GC88 54.2}
[GC88 55.1]         The accession of the Roman Church to power marked the beginning of the Dark Ages. As her power increased, the darkness deepened. Faith was transferred from Christ, the true foundation, to the pope of Rome. Instead of trusting in the Son of God for forgiveness of sins and for eternal salvation, the people looked to the pope, and to the priests and prelates to whom he delegated authority. They were taught that the pope was their earthly mediator, and that none could approach God except through him, and, further, that he stood in the place of God to them, and was therefore to be implicitly obeyed. A deviation from his requirements was sufficient cause for the severest punishment to be visited upon the bodies and souls of the offenders. Thus the minds of the people were turned away from God to fallible, erring, and cruel men, nay more, to the prince of darkness himself, who exercised his power through them. Sin was disguised in a garb of sanctity. When the Scriptures are suppressed, and man comes to regard himself as supreme, we need look only for fraud, deception, and debasing iniquity. With the elevation of human laws and traditions, was manifest the corruption that ever results from setting aside the law of God.  {GC88 55.1}
[GC88 55.2]         Those were days of peril for the church of Christ. The faithful standard-bearers were few indeed. Though the truth was not left without witnesses, yet at times it seemed that error and superstition would wholly prevail, and true religion would be banished from the earth. The gospel was lost sight of, but the forms of religion were multiplied, and the people were burdened with rigorous exactions.  {GC88 55.2}
[GC88 56.1]      56       They were taught not only to look to the pope as their mediator, but to trust to works of their own to atone for sin. Long pilgrimages, acts of penance, the worship of relics, the erection of churches, shrines, and altars, the payment of large sums to the church,—these and many similar acts were enjoined to appease the wrath of God or to secure his favor; as if God were like men, to be angered at trifles, or pacified by gifts or acts of penance!  {GC88 56.1}
[GC88 56.2]         Notwithstanding that vice prevailed, even among the leaders of the Romish Church, her influence seemed steadily to increase. About the close of the eighth century, papists put forth the claim that in the first ages of the church the bishops of Rome had possessed the same spiritual power which they now assumed. To establish this claim, some means must be employed to give it a show of authority; and this was readily suggested by the father of lies. Ancient writings were forged by monks. Decrees of councils before unheard of were discovered, establishing the universal supremacy of the pope from the earliest times. And a church that had rejected the truth, greedily accepted these deceptions.  {GC88 56.2}
[GC88 56.3]         The few faithful builders upon the true foundation ［1 Corinthians 3:10, 11.］ were perplexed and hindered, as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah's day, some were ready to say, “The strength of the bearers of burdens is decayed, and there is much rubbish, so that we are not able to build.” ［Nehemiah 4:10.］ Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared, “Be not ye afraid of them; remember the Lord, which is great and terrible; ［Nehemiah 4:14.］ and they   57  proceeded with the work, every one with his sword girded by his side. ［Ephesians 6:17.］  {GC88 56.3}
[GC88 57.1]         The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in his servants. The words of Christ to the first disciples are applicable to his followers to the close of time: “What I say unto you I say unto all, Watch.” ［Mark 13:37.］  {GC88 57.1}
[GC88 57.2]         The darkness seemed to grow more dense. Image worship became more general. Candles were burned before images, and prayers were offered to them. The most absurd and superstitious customs prevailed. The minds of men were so completely controlled by superstition that reason itself seemed to have lost her sway. While priests and bishops were themselves pleasure-loving, sensual, and corrupt, it could only be expected that the people who looked to them for guidance would be sunken in ignorance and vice.  {GC88 57.2}
[GC88 57.3]         Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII. proclaimed the perfection of the Romish Church. Among the propositions which he put forth, was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff next claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by any one, but that it was his prerogative to reverse the decisions of all others.  {GC88 57.3}
[GC88 57.4]         A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope's authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company   58  with his wife and a faithful servant, he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope's permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty “to pull down the pride of kings.”  {GC88 57.4}
[GC88 58.1]         How striking the contrast between the overbearing pride of this haughty pontiff and the meekness and gentleness of Christ, who represents himself as pleading at the door of the heart for admittance, that he may come in to bring pardon and peace, and who taught his disciples, “Whosoever will be chief among you, let him be your servant.”  {GC88 58.1}
[GC88 58.2]         The advancing centuries witnessed a constant increase of error in the doctrines put forth from Rome. Even before the establishment of the papacy, the teachings of heathen philosophers had received attention and exerted an influence in the church. Many who professed conversion still clung to the tenets of their pagan philosophy, and not only continued its study themselves, but urged it upon others as a means of extending their influence among the heathen. Serious errors were thus introduced into the Christian faith. Prominent among these was the belief in man's natural immortality and his consciousness in death. This doctrine laid the foundation upon which Rome established the invocation of saints and the adoration of the virgin Mary. From this sprung also the heresy of eternal torment for the finally impenitent, which was early incorporated into the papal faith.  {GC88 58.2}
[GC88 58.3]         Then the way was prepared for the introduction of still   59  another invention of paganism, which Rome named purgatory, and employed to terrify the credulous and superstitious multitudes. By this heresy is affirmed the existence of a place of torment, in which the souls of such as have not merited eternal damnation are to suffer punishment for their sins, and from which, when freed from impurity, they are admitted to Heaven.  {GC88 58.3}
[GC88 59.1]         Still another fabrication was needed to enable Rome to profit by the fears and the vices of her adherents. This was supplied by the doctrine of indulgences. Full remission of sins, past, present, and future, and release from all the pains and penalties incurred, were promised to all who would enlist in the pontiff's wars to extend his temporal dominion, to punish his enemies, or to exterminate those who dared deny his spiritual supremacy. The people were also taught that by the payment of money to the church they might free themselves from sin, and also release the souls of their deceased friends who were confined in the tormenting flames. By such means did Rome fill her coffers, and sustain the magnificence, luxury, and vice of the pretended representatives of Him who had not where to lay his head.  {GC88 59.1}
[GC88 59.2]         The scriptural ordinance of the Lord's supper had been supplanted by the idolatrous sacrifice of the mass. Papist priests pretended, by their senseless mummery, to convert the simple bread and wine into the actual body and blood of Christ. With blasphemous presumption, they openly claimed the power of “creating God, the Creator of all things.” All Christians were required, on pain of death, to avow their faith in this horrible, Heaven-insulting heresy. Multitudes who refused were given to the flames.  {GC88 59.2}
[GC88 59.3]         In the thirteenth century was established that most terrible of all the engines of the papacy,—the Inquisition. The prince of darkness wrought with the leaders of the papal hierarchy. In their secret councils, Satan and his angels controlled the minds of evil men, while unseen in the midst stood an angel of God, taking the fearful record of their iniquitous decrees, and writing the history of deeds too   60  horrible to appear to human eyes. “Babylon the great” was “drunken with the blood of the saints.” The mangled forms of millions of martyrs cried to God for vengeance upon that apostate power.  {GC88 59.3}
[GC88 60.1]         Popery had become the world's despot. Kings and emperors bowed to the decrees of the Roman pontiff. The destinies of men, both for time and for eternity, seemed under his control. For hundreds of years the doctrines of Rome had been extensively and implicitly received, its rites reverently performed, its festivals generally observed. Its clergy were honored and liberally sustained. Never since has the Roman Church attained to greater dignity, magnificence, or power.  {GC88 60.1}
[GC88 60.2]         The noontide of the papacy was the world's moral midnight. The Holy Scriptures were almost unknown, not only to the people, but to the priests. Like the Pharisees of old, the papist leaders hated the light which would reveal their sins. God's law, the standard of righteousness, having been removed, they exercised power without limit, and practiced vice without restraint. Fraud, avarice, and profligacy prevailed. Men shrank from no crime by which they could gain wealth or position. The palaces of popes and prelates were scenes of the vilest debauchery. Some of the reigning pontiffs were guilty of crimes so revolting that secular rulers endeavored to depose these dignitaries of the church as monsters too vile to be tolerated. For centuries Europe had made no progress in learning, arts, or civilization. A moral and intellectual paralysis had fallen upon Christendom.  {GC88 60.2}
[GC88 60.3]         The condition of the world under the Romish power presented a fearful and striking fulfillment of the words of the prophet Hosea: “My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee; . . . seeing thou hast forgotten the law of thy God, I will also forget thy children.” “There is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.” ［Hosea 4:6, 1, 2.］ Such were the results of banishing the Word of God.  {GC88 60.3}
[GC88 61.1]      Chapter IV - The Waldenses       Amid the gloom that settled upon the earth during the long period of papal supremacy, the light of truth could not be wholly extinguished. In every age there were witnesses for God,—men who cherished faith in Christ as the only mediator between God and man, who held the Bible as the only rule of life, and who hallowed the true Sabbath. How much the world owes to these men, posterity will never know. They were branded as heretics, their motives impugned, their characters maligned, their writings suppressed, misrepresented, or mutilated. Yet they stood firm, and from age to age maintained their faith in its purity, as a sacred heritage for the generations to come.  {GC88 61.1}
[GC88 61.2]         The history of God's people during the ages of darkness that followed upon Rome's supremacy, is written in Heaven. But they have little place in human records. Few traces of their existence can be found, except in the accusations of their persecutors. It was the policy of Rome to obliterate every trace of dissent from her doctrines or decrees. Everything heretical, whether persons or writings, was destroyed. A single expression of doubt, a question as to the authority of papal dogmas, was enough to forfeit the life of rich or poor, high or low. Rome endeavored also to destroy every record of her cruelty toward dissenters. Papal councils decreed that books and writings containing such records should be committed to the flames. Before the invention of printing, books were few in number, and in a form not favorable for preservation; therefore there was little to prevent the Romanists from carrying out their purpose.  {GC88 61.2}
[GC88 62.1]      62       No church within the limits of Romish jurisdiction was long left undisturbed in the enjoyment of freedom of conscience. No sooner had the papacy obtained power than she stretched out her arms to crush all that refused to acknowledge her sway; and one after another, the churches submitted to her dominion.  {GC88 62.1}
[GC88 62.2]         In Great Britain, primitive Christianity had very early taken root. The gospel received by the Britons in the first centuries, was then uncorrupted by Romish apostasy. Persecution from pagan emperors, which extended even to these far-off shores, was the only gift that the first churches of Britain received from Rome. Many of the Christians, fleeing from persecution in England, found refuge in Scotland; thence the truth was carried to Ireland, and in all these countries it was received with gladness.  {GC88 62.2}
[GC88 62.3]         When the Saxons invaded Britain, heathenism gained control. The conquerors disdained to be instructed by their slaves, and the Christians were forced to retreat to the mountains and the wild moors. Yet the light, hidden for a time, continued to burn. In Scotland, a century later, it shone out with a brightness that extended to far-distant lands. From Ireland came the pious Columba and his colaborers, who, gathering about them the scattered believers on the lonely island of Iona, made this the center of their missionary labors. Among these evangelists was an observer of the Bible Sabbath, and thus this truth was introduced among the people. A school was established at Iona, from which missionaries went out, not only to Scotland and England, but to Germany, Switzerland, and even Italy.  {GC88 62.3}
[GC88 62.4]         But Rome had fixed her eyes on Britain, and resolved to bring it under her supremacy. In the sixth century her missionaries undertook the conversion of the heathen Saxons. They were received with favor by the proud barbarians, and they induced many thousands to profess the Romish faith. As the work progressed, the papal leaders and their converts encountered the primitive Christians.   63  A striking contrast was presented. The latter were simple, humble, and scriptural in character, doctrine, and manners, while the former manifested the superstition, pomp, and arrogance of popery. The emissary of Rome demanded that these Christian churches acknowledge the supremacy of the sovereign pontiff. The Britons meekly replied that they desired to love all men, but that the pope was not entitled to supremacy in the church, and they could render to him only that submission which was due to every follower of Christ. Repeated attempts were made to secure their allegiance to Rome; but these humble Christians, amazed at the pride displayed by her emissaries, steadfastly replied that they knew no other master than Christ. Now the true spirit of the papacy was revealed. Said the Romish leader, “If you will not receive brethren who bring you peace, you shall receive enemies who will bring you war. If you will not unite with us in showing the Saxons the way of life, you shall receive from them the stroke of death.” These were no idle threats. War, intrigue, and deception were employed against these witnesses for a Bible faith, until the churches of Britain were destroyed, or forced to submit to the authority of the pope.  {GC88 62.4}
[GC88 63.1]         In lands beyond the jurisdiction of Rome, there existed for many centuries bodies of Christians who remained almost wholly free from papal corruption. They were surrounded by heathenism, and in the lapse of ages were affected by its errors; but they continued to regard the Bible as the only rule of faith, and adhered to many of its truths. These Christians believed in the perpetuity of the law of God, and observed the Sabbath of the fourth commandment. Churches that held to this faith and practice, existed in Central Africa and among the Armenians of Asia.  {GC88 63.1}
[GC88 63.2]         But of those who resisted the encroachments of the papal power, the Waldenses stood foremost. In the very land where popery had fixed its seat, there its falsehood and corruption were most steadfastly resisted. For centuries the   64  churches of Piedmont maintained their independence; but the time came at last when Rome insisted upon their submission. After ineffectual struggles against her tyranny, the leaders of these churches reluctantly acknowledged the supremacy of the power to which the whole world seemed to pay homage. There were some, however, who refused to yield to the authority of pope or prelate. They were determined to maintain their allegiance to God, and to preserve the purity and simplicity of their faith. A separation took place. Those who adhered to the ancient faith now withdrew; some, forsaking their native Alps, raised the banner of truth in foreign lands; others retreated to the secluded glens and rocky fastnesses of the mountains, and there preserved their freedom to worship God.  {GC88 63.2}
[GC88 64.1]         The faith which for many centuries was held and taught by the Waldensian Christians was in marked contrast to the false doctrines put forth from Rome. Their religious belief was founded upon the written word of God, the true system of Christianity. But those humble peasants, in their obscure retreats, shut away from the world, and bound to daily toil among their flocks and their vineyards, had not themselves arrived at the truth in opposition to the dogmas and heresies of the apostate church. Theirs was not a faith newly received. Their religious belief was their inheritance from their fathers. They contended for the faith of the apostolic church,—“the faith which was once delivered to the saints.” “The church in the wilderness,” and not the proud hierarchy enthroned in the world's great capital, was the true church of Christ, the guardian of the treasures of truth which God has committed to his people to be given to the world.  {GC88 64.1}
[GC88 64.2]         Among the leading causes that had led to the separation of the true church from Rome, was the hatred of the latter toward the Bible Sabbath. As foretold by prophecy, the papal power cast down the truth to the ground. The law of God was trampled in the dust, while the traditions and   65  customs of men were exalted. The churches that were under the rule of the papacy were early compelled to honor the Sunday as a holy day. Amid the prevailing error and superstition, many, even of the true people of God, became so bewildered that while they observed the Sabbath they refrained from labor also on the Sunday. But this did not satisfy the papal leaders. They demanded not only that Sunday be hallowed, but that the Sabbath be profaned; and they denounced in the strongest language those who dared to show it honor. It was only by fleeing from the power of Rome that any could obey God's law in peace.  {GC88 64.2}
[GC88 65.1]         The Waldenses were the first of all the peoples of Europe to obtain a translation of the Holy Scriptures. Hundreds of years before the Reformation, they possessed the Bible in manuscript in their native tongue. They had the truth unadulterated, and this rendered them the special objects of hatred and persecution. They declared the Church of Rome to be the apostate Babylon of the Apocalypse, and at the peril of their lives they stood up to resist her corruptions. While, under the pressure of long-continued persecution, some compromised their faith, little by little yielding its distinctive principles, others held fast the truth. Through ages of darkness and apostasy, there were Waldenses who denied the supremacy of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard spear, and scorched by the Romish fagot, they stood unflinchingly for God's Word and his honor.  {GC88 65.1}
[GC88 65.2]         Behind the lofty bulwarks of the mountains,—in all ages the refuge of the persecuted and oppressed,—the Waldenses found a hiding-place. Here the light of truth was kept burning amid the darkness of the Middle Ages. Here, for a thousand years, witnesses for the truth maintained the ancient faith.  {GC88 65.2}
[GC88 65.3]         God had provided for his people a sanctuary of awful   66  grandeur, befitting the mighty truths committed to their trust. To those faithful exiles the mountains were an emblem of the immutable righteousness of Jehovah. They pointed their children to the heights towering above them in unchanging majesty, and spoke to them of Him with whom there is no variableness nor shadow of turning, whose word is as enduring as the everlasting hills. God had set fast the mountains, and girded them with strength; no arm but that of infinite power could move them out of their place. In like manner he had established his law, the foundation of his government in Heaven and upon earth. The arm of man might reach his fellow-men and destroy their lives; but that arm could as readily uproot the mountains from their foundations, and hurl them into the sea, as it could change one precept of the law of Jehovah, or blot out one of his promises to those who do his will. In their fidelity to his law, God's servants should be as firm as the unchanging hills.  {GC88 65.3}
[GC88 66.1]         The mountains that girded their lowly valleys were a constant witness to God's creative power, and a never-failing assurance of his protecting care. Those pilgrims learned to love the silent symbols of Jehovah's presence. They indulged no repining because of the hardships of their lot; they were never lonely amid the mountain solitudes. They thanked God that he had provided for them an asylum from the wrath and cruelty of men. They rejoiced in their freedom to worship before him. Often when pursued by their enemies, the strength of the hills proved a sure defense. From many a lofty cliff they chanted the praise of God, and the armies of Rome could not silence their songs of thanksgiving.  {GC88 66.1}
[GC88 66.2]         Pure, simple, and fervent was the piety of these followers of Christ. The principles of truth they valued above houses and lands, friends, kindred, even life itself. These principles they earnestly sought to impress upon the hearts of the young. From earliest childhood the youth were instructed   67  in the Scriptures, and taught to sacredly regard the claims of the law of God. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testament. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Little children learned to look with gratitude to God as the giver of every favor and every comfort.  {GC88 66.2}
[GC88 67.1]         Parents, tender and affectionate as they were, loved their children too wisely to accustom them to self-indulgence. Before them was a life of trial and hardship, perhaps a martyr's death. They were educated from childhood to endure hardness, to submit to control, and yet to think and act for themselves. Very early they were taught to bear responsibilities, to be guarded in speech, and to understand the wisdom of silence. One indiscreet word let fall in the hearing of their enemies, might imperil not only the life of the speaker, but the lives of hundreds of his brethren; for as wolves hunting their prey did the enemies of truth pursue those who dared to claim freedom of religious faith.  {GC88 67.1}
[GC88 67.2]         The Waldenses had sacrificed their worldly prosperity for the truth's sake, and with persevering patience they toiled for their bread. Every spot of tillable land among the mountains was carefully improved; the valleys and the less fertile hillsides were made to yield their increase. Economy and severe self-denial formed a part of the education which the children received as their only legacy. They were taught that God designs life to be a discipline, and that their wants could be supplied only by personal labor, by forethought, care, and faith. The process was laborious and wearisome, but it was wholesome, just what man needs in his fallen state, the school which God has provided for his training and development.  {GC88 67.2}
[GC88 67.3]         While the youth were inured to toil and hardship, the culture of the intellect was not neglected. They were taught that all their powers belonged to God, and that all were to be improved and developed for his service.  {GC88 67.3}
[GC88 68.1]      68       The Vaudois churches, in their purity and simplicity, resembled the church of apostolic times. Rejecting the supremacy of pope and prelate, they held the Bible as the only supreme, infallible authority. Their pastors, unlike the lordly priests of Rome, followed the example of their Master, who “came not to be ministered unto, but to minister.” They fed the flock of God, leading them to the green pastures and living fountains of his holy Word. Far from the monuments of human pomp and pride, the people assembled, not in magnificent churches or grand cathedrals, but beneath the shadow of the mountains, in the Alpine valleys, or, in time of danger, in some rocky stronghold, to listen to the words of truth from the servants of Christ. The pastors not only preached the gospel, but they visited the sick, catechized the children, admonished the erring, and labored to settle disputes and promote harmony and brotherly love. In times of peace they were sustained by the free-will offerings of the people; but, like Paul the tent-maker, each learned some trade or profession by which, if necessary, to provide for his own support.  {GC88 68.1}
[GC88 68.2]         From their pastors the youth received instruction. While attention was given to branches of general learning, the Bible was made the chief study. The Gospels of Matthew and John they committed to memory, with many of the Epistles. They were employed also in copying the Scriptures. Some manuscripts contained the whole Bible, others only brief selections, to which some simple explanations of the text were added by those who were able to expound the Scriptures. Thus were brought forth the treasures of truth so long concealed by those who sought to exalt themselves above God.  {GC88 68.2}
[GC88 68.3]         By patient, untiring labor, sometimes in the deep, dark caverns of the earth, by the light  of torches, the sacred Scriptures were written out, verse by verse, chapter by chapter. Thus the work went on, the revealed will of God shining out like pure gold; how much brighter, clearer,   69  and more powerful because of the trials undergone for its sake, only those could realize who were engaged in the work. Angels from Heaven surrounded these faithful workers.  {GC88 68.3}
[GC88 69.1]         Satan had urged on the papal priests and prelates to bury the Word of truth beneath the rubbish of error, heresy, and superstition, but in a most wonderful manner it was preserved uncorrupted through all the ages of darkness. It bore not the stamp of man, but the impress of God. Men have been unwearied in their efforts to obscure the plain, simple meaning of the Scriptures, and to make them contradict their own testimony; but, like the ark upon the billowy deep, the Word of God outrides the storms that threaten it with destruction. As the mine has rich veins of gold and silver hidden beneath the surface, so that all must dig who would discover its precious stores, so the Holy Scriptures have treasures of truth that are revealed only to the earnest, humble, prayerful seeker. God designed the Bible to be a lesson-book to all mankind, in childhood, youth, and manhood, and to be studied through all time. He gave his Word to men as a revelation of himself. Every new truth discerned is a fresh disclosure of the character of its Author. The study of the Scriptures is the means divinely ordained to bring men into closer connection with their Creator, and to give them a clearer knowledge of his will. It is the medium of communication between God and man.  {GC88 69.1}
[GC88 69.2]         While the Waldenses regarded the fear of the Lord as the beginning of wisdom, they were not blind to the importance of a contact with the world, a knowledge of men and of active life, in expanding the mind and quickening the perceptions. From their schools in the mountains some of the youth were sent to institutions of learning in the cities of France or Italy, where was a more extended field for study, thought, and observation that in their native Alps. The youth thus sent forth were exposed to temptation, they witnessed vice, they encountered Satan's wily agents, who urged   70  upon them the most subtle heresies and the most dangerous deceptions. But their education from childhood had been of a character to prepare them for all this.  {GC88 69.2}
[GC88 70.1]         In the schools whither they went, they were not to make confidants of any. Their garments were so prepared as to conceal their greatest treasure,—the precious manuscripts of the Scriptures. These, the fruit of months and years of toil, they carried with them, and, whenever they could do so without exciting suspicion, they cautiously placed some portion in the way of those whose hearts seemed open to receive the truth. From their mother's knee the Waldensian youth had been trained with this purpose in view; they understood their work, and faithfully performed it. Converts to the true faith were won in these institutions of learning, and frequently its principles were found to be permeating the entire school; yet the papist leaders could not, by the closest inquiry, trace the so-called corrupting heresy to its source.  {GC88 70.1}
[GC88 70.2]         The spirit of Christ is a missionary spirit. The very first impulse of the renewed heart is to bring others also to the Saviour. Such was the spirit of the Vaudois Christians. They felt that God required more of them than merely to preserve the truth in its purity in their own churches; that a solemn responsibility rested upon them to let their light shine forth to those who were in darkness; by the mighty power of God's Word they sought to break the bondage which Rome had imposed. The Vaudois ministers were trained as missionaries, every one who expected to enter the ministry being required first to gain an experience as an evangelist. Each was to serve three years in some mission field before taking charge of a church at home. This service, requiring at the outset self-denial and sacrifice, was a fitting introduction to the pastor's life in those times that tried men's souls. The youth who received ordination to the sacred office saw before them, not the prospect of earthly wealth and glory, but a life of toil and danger, and possibly   71  a martyr's fate. The missionaries went out two and two, as Jesus sent forth his disciples. With every young man was usually associated a man of age and experience, the youth being under the guidance of his companion, who was held responsible for his training, and whose instruction he was required to heed. These co-laborers were not always together, but often met for prayer and counsel, thus strengthening each other in the faith.  {GC88 70.2}
[GC88 71.1]         To have made known the object of their mission would have insured its defeat; therefore they carefully concealed their real character. Every minister possessed a knowledge of some trade or profession, and the missionaries prosecuted their work under cover of a secular calling. Usually they chose that of merchant or peddler. They dealt in choice and costly articles, such as silks, laces, and jewels, which in those times could not be readily procured, and thus they found entrance where they would otherwise have been repulsed. All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems. They secretly carried about with them copies of the Bible, in whole or in part, and whenever an opportunity was presented, they called the attention of their customers to these manuscripts. Often an interest to read God's Word was thus awakened, and some portion was gladly left with those who desired to receive it.  {GC88 71.1}
[GC88 71.2]         The work of these missionaries began in the plains and valleys at the foot of their own mountains, but it extended far beyond these limits. With naked feet and in garments coarse and travel-stained as were those of their Master, they passed through great cities, and penetrated to distant lands. Everywhere they scattered the precious seed. Churches sprung up in their path, and the blood of martyrs witnessed for the truth. The day of God will reveal a rich harvest of souls garnered by the labors of these faithful men. Veiled and silent, the Word of God was making its way through Christendom, and meeting a glad reception in the homes and hearts of men.  {GC88 71.2}
[GC88 72.1]      72       To the Waldenses the Scriptures were not merely a record of God's dealings with men in the past, and a revelation of the responsibilities and duties of the present, but an unfolding of the perils and glories of the future. They believed that the end of all things was not far distant; and as they studied the Bible with prayer and tears, they were the more deeply impressed with its precious utterances, and with their duty to make known to others its saving truths. They saw the plan of salvation clearly revealed in the sacred pages, and they found comfort, hope, and peace in believing in Jesus. As the light illuminated their understanding and made glad their hearts, they longed to shed its beams upon those who were in the darkness of papal error.  {GC88 72.1}
[GC88 72.2]         They saw that under the guidance of pope and priests, multitudes were vainly endeavoring to obtain pardon by afflicting their bodies for the sin of their souls. Taught to trust to their good works to save them, they were ever looking to themselves, their minds dwelling upon their sinful condition, seeing themselves exposed to the wrath of God, afflicting soul and body, yet finding no relief. Thus conscientious souls were bound by the doctrines of Rome. Thousands abandoned friends and kindred, and spent their lives in convent cells. By oft-repeated fasts and cruel scourgings, by midnight vigils, by prostration for weary hours upon the cold, damp stones of their dreary abode, by long pilgrimages, by humiliating penance and fearful torture, thousands vainly sought to obtain peace of conscience. Oppressed with a sense of sin, and haunted with the fear of God's avenging wrath, many suffered on, until exhausted nature gave way, and without one ray of light or hope, they sank into the tomb.  {GC88 72.2}
[GC88 72.3]         The Waldenses longed to break to these starving souls the bread of life, to open to them the messages of peace in the promises of God, and to point them to Christ as their only hope of salvation. The doctrine that good works can atone for the transgression of God's law, they held to be   73  based upon falsehood. Reliance upon human merit intercepts the view of Christ's infinite love. Jesus died as a sacrifice for man because the fallen race can do nothing to recommend themselves to God. The merits of a crucified and risen Saviour are the foundation of the Christian's faith. The dependence of the soul upon Christ is as real, and its connection with him must be as close, as that of a limb to the body, or of a branch to the vine.  {GC88 72.3}
[GC88 73.1]         The teachings of popes and priests had led men to look upon the character of God, and even of Christ, as stern, gloomy, and forbidding. The Saviour was represented as so far devoid of all sympathy with man in his fallen state that the mediation of priests and saints must be invoked. Those whose minds had been enlightened by the Word of God longed to point these souls to Jesus as their compassionate, loving Saviour, standing with outstretched arms inviting all to come to him with their burden of sin, their care and weariness. They longed to clear away the obstructions which Satan had piled up that men might not see the promises, and come directly to God, confessing their sins, and obtaining pardon and peace.  {GC88 73.1}
[GC88 73.2]         Eagerly did the Vaudois missionary unfold to the inquiring mind the precious truths of the gospel. Cautiously he produced the carefully written portions of the Holy Scriptures. It was his greatest joy to give hope to the conscientious, sin-stricken soul, who could see only a God of vengeance, waiting to execute justice. With quivering lip and tearful eye did he, often on bended knees, open to his brethren the precious promises that reveal the sinner's only hope. Thus the light of truth penetrated many a darkened mind, rolling back the cloud of gloom, until the Sun of Righteousness shone into the heart with healing in his beams. It was often the case that some portion of Scripture was read again and again, the hearer desiring it to be repeated, as if he would assure himself that he had heard aright. Especially was the repetition of these words eagerly   74  desired: “The blood of Jesus Christ his Son cleanseth us from all sin.” ［1 John 1:7.］ “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.” ［John 3:14, 15.］  {GC88 73.2}
[GC88 74.1]         Many were undeceived in regard to the claims of Rome. They saw how vain is the mediation of men or angels in behalf of the sinner. As the true light dawned upon their minds, they exclaimed with rejoicing, “Christ is my priest; his blood is my sacrifice; his altar is my confessional.” They cast themselves wholly upon the merits of Jesus, repeating the words, “Without faith it is impossible to please him.” ［Hebrews 11:6.］ “There is none other name under heaven given among men, whereby we must be saved.” ［Acts 4:12.］  {GC88 74.1}
[GC88 74.2]         The assurance of a Saviour's love seemed too much for some of these poor tempest-tossed souls to realize. So great was the relief which it brought, such a flood of light was shed upon them, that they seemed transported to Heaven. Their hand was laid confidingly in the hand of Christ; their feet were planted upon the Rock of Ages. All fear of death was banished. They could now covet the prison and the fagot if they might thereby honor the name of their Redeemer.  {GC88 74.2}
[GC88 74.3]         In secret places the Word of God was thus brought forth and read, sometimes to a single soul, sometimes to a little company who were longing for light and truth. Often the entire night was spent in this manner. So great would be the wonder and admiration of the listeners that the messenger of mercy was not infrequently compelled to cease his reading until the understanding could grasp the tidings of salvation. Often would words like these be uttered: “Will God indeed accept my offering? Will he smile upon me? Will he pardon me?” The answer was read, “Come unto me, all ye that labor and are heavy-laden, and I will give you rest.” ［Matthew 11:28.］  {GC88 74.3}
[GC88 75.1]      75       Faith grasped the promise, and the glad response was heard, “No more long pilgrimages to make; no more painful journeys to holy shrines. I may come to Jesus just as I am, sinful and unholy, and he will not spurn the penitential prayer. ‘Thy sins be forgiven thee.’ Mine, even mine, may be forgiven!”  {GC88 75.1}
[GC88 75.2]         A tide of sacred joy would fill the heart, and the name of Jesus would be magnified by praise and thanksgiving. Those happy souls returned to their homes to diffuse light, to repeat to others, as well as they could, their new experience; that they had found the true and living Way. There was a strange and solemn power in the words of Scripture that spoke directly to the hearts of those who were longing for the truth. It was the voice of God, and it carried conviction to those who heard.  {GC88 75.2}
[GC88 75.3]         The messenger of truth went on his way; but his appearance of humility, his sincerity, his earnestness and deep fervor, were subjects of frequent remark. In many instances his hearers had not asked him whence he came, or whither he went. They had been so overwhelmed, at first with surprise, and afterward with gratitude and joy, that they had not thought to question him. When they had urged him to accompany them to their homes, he had replied that he must visit the lost sheep of the flock. Could he have been an angel from Heaven? they queried.  {GC88 75.3}
[GC88 75.4]         In many cases the messenger of truth was seen no more. He had made his way to other lands, he was wearing out his life in some unknown dungeon, or perhaps his bones were whitening on the spot where he had witnessed for the truth. But the words he had left behind could not be destroyed. They were doing their work in the hearts of men; the blessed results will be fully known only in the Judgment.  {GC88 75.4}
[GC88 75.5]         The Waldensian missionaries were invading the kingdom of Satan, and the powers of darkness aroused to greater vigilance. Every effort to advance the truth was watched by the prince of evil, and he excited the fears of his agents.   76  The papal leaders saw a portent of danger to their cause from the labors of these humble itinerants. If the light of truth were allowed to shine unobstructed, it would sweep away the heavy clouds of error that enveloped the people; it would direct the minds of men to God alone, and would eventually destroy the supremacy of Rome.  {GC88 75.5}
[GC88 76.1]         The very existence of this people, holding the faith of the ancient church, was a constant testimony to Rome's apostasy, and therefore excited the most bitter hatred and persecution. Their refusal to surrender the Scriptures was also an offense that Rome could not tolerate. She determined to blot them from the earth. Now began the most terrible crusades against God's people in their mountain homes. Inquisitors were put upon their track, and the scene of innocent Abel falling before the murderous Cain was often repeated.  {GC88 76.1}
[GC88 76.2]         Again and again were their fertile lands laid waste, their dwellings and chapels swept away, so that where once were flourishing fields and the homes of an innocent, industrious people, there remained only a desert. As the ravenous beast is rendered more furious by the taste of blood, so the rage of the papists was kindled to greater intensity by the sufferings of their victims. Many of these witnesses for a pure faith were pursued across the mountains, and hunted down in the valleys where they were hidden, shut in by mighty forests, and pinnacles of rock.  {GC88 76.2}
[GC88 76.3]         No charge could be brought against the moral character of this proscribed class. Even their enemies declared them to be a peaceable, quiet, pious people. Their grand offense was that they would not worship God according to the will of the pope. For this crime, every humiliation, insult, and torture that men or devils could invent was heaped upon them.  {GC88 76.3}
[GC88 76.4]         When Rome at one time determined to exterminate the hated sect, a bull was issued by the pope ［INNOCENT VIII., A. D. 1487.］ condemning them as heretics, and delivering them to slaughter. They were   77  not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanctity that seduced “the sheep of the true fold.” Therefore the pope ordered “that the malicious and abominable sect of malignants,” if they refuse to abjure, “be crushed like venomous snakes.” Did this haughty potentate expect to meet those words again? Did he know that they were registered in the books of Heaven, to confront him at the Judgment? “Inasmuch as ye have done it unto one of the least of these my brethren,” said Jesus, “ye have done it unto me.” ［Matthew 25:40.］  {GC88 76.4}
[GC88 77.1]         This bull called upon all members of the church to join the crusade against the heretics. As an incentive to engage in this cruel work, it “absolved from all ecclesiastical pains and penalties, general and particular; it released all who joined the crusade from any oaths they might have taken; it legitimatized their title to any property which they might have illegally acquired, and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property.” This document clearly reveals the masterspirit behind the scenes. It is the roar of the dragon, and not the voice of Christ, that is heard therein.  {GC88 77.1}
[GC88 77.2]         The papal leaders would not conform their characters to the great standard of God's law, but erected a standard to suit themselves, and determined to compel all to conform to this because Rome willed it. The most horrible tragedies were enacted. Corrupt and blasphemous priests and popes were doing the work which Satan appointed them. Mercy had no place in their natures. The same spirit that crucified Christ, and that slew the apostles, the same that moved the blood-thirsty Nero against the faithful in his day, was at work to rid the earth of those who were beloved of God.  {GC88 77.2}
[GC88 77.3]         The persecutions visited for many centuries upon this  78  God-fearing people were endured by them with a patience and constancy that honored their Redeemer. Notwithstanding the crusades against them, and the inhuman butchery to which they were subjected, they continued to send out their missionaries to scatter the precious truth. They were hunted to the death; yet their blood watered the seed sown, and it failed not of yielding fruit. Thus the Waldenses witnessed for God, centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for “the Word of God, and for the testimony of Jesus Christ.” ［Revelation 1:9.］  {GC88 77.3}
[GC88 79.1]      Chapter V - John Wycliffe       Before the Reformation there were at times but very few copies of the Bible in existence; but God had not suffered his Word to be wholly destroyed. Its truths were not to be forever hidden. He could as easily unchain the words of life as he could open prison doors and unbolt iron gates to set his servants free. In the different countries of Europe, men were moved by the Spirit of God to search for the truth as for hid treasures. Providentially guided to the Holy Scriptures, they studied the sacred pages with intense interest. They were willing to accept the light, at any cost to themselves. Though they did not see all things clearly, they were enabled to perceive many long-buried truths. As Heaven-sent messengers they went forth, rending asunder the chains of error and superstition, and calling upon those who had been so long enslaved to arise and assert their liberty.  {GC88 79.1}
[GC88 79.2]         Except among the Waldenses, the Word of God had for ages been locked up in languages known only to the learned; but the time had come for the Scriptures to be translated, and given to the people of different lands in their native tongue. The world had passed its midnight. The hours of darkness were wearing away, and in many lands appeared tokens of the coming dawn.  {GC88 79.2}
[GC88 79.3]         In the fourteenth century arose in England the “morning-star of the Reformation.” John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter, was never to be silenced. That protest opened the   80  struggle which was to result in the emancipation of individuals, of churches, and of nations.  {GC88 79.3}
[GC88 80.1]         Wycliffe received a liberal education, and with him the fear of the Lord was the beginning of wisdom. He was noted at college for his fervent piety as well as for his remarkable talents and sound scholarship. In his thirst for knowledge he sought to become acquainted with every branch of learning. He was educated in the scholastic philosophy, in the canons of the church, and in the civil law, especially that of his own country. In his after-labors the value of this early training was apparent. A thorough acquaintance with the speculative philosophy of his time enabled him to expose its errors; and by his study of national and ecclesiastical law he was prepared to engage in the great struggle for civil and religious liberty. While he could wield the weapons drawn from the Word of God, he had acquired the intellectual discipline of the schools, and he understood the tactics of the schoolmen. The power of his genius and the extent and thoroughness of his knowledge commanded the respect of both friends and foes. His adherents saw with satisfaction that their champion stood foremost among the leading minds of the nation; and his enemies were prevented from casting contempt upon the cause of reform by exposing the ignorance or weakness of its supporter.  {GC88 80.1}
[GC88 80.2]         While Wycliffe was still at college, he entered upon the study of the Scriptures. In those early times, when the Bible existed only in the ancient languages, scholars were enabled to find their way to the fountain of truth, which was closed to the uneducated classes. Thus already the way had been prepared for Wycliffe's future work as a reformer. Men of learning had studied the Word of God, and had found the great truth of his free grace there revealed. In their teachings they had spread a knowledge of this truth, and had led others to turn to the Living Oracles.  {GC88 80.2}
[GC88 80.3]         When Wycliffe's attention was directed to the Scriptures,   81  he entered upon their investigation with the same thoroughness which had enabled him to master the learning of the schools. Heretofore he had felt a great want, which neither his scholastic studies nor the teaching of the church could satisfy. In the Word of God he found that which he had before sought in vain. Here he saw the plan of salvation revealed, and Christ set forth as the only advocate for man. He gave himself to the service of Christ, and determined to proclaim the truths he had discovered.  {GC88 80.3}
[GC88 81.1]         Like after-reformers, Wycliffe did not, at the opening of his work, foresee whither it would lead him. He did not set himself deliberately in opposition to Rome. But devotion to truth could not but bring him in conflict with falsehood. The more clearly he discerned the errors of the papacy, the more earnestly he presented the teaching of the Bible. He saw that Rome had forsaken the Word of God for human tradition; he fearlessly accused the priesthood of having banished the Scriptures, and demanded that the Bible be restored to the people, and that its authority be again established in the church. He was an able and earnest teacher, and an eloquent preacher, and his daily life was a demonstration of the truths he preached. His knowledge of the Scriptures, the force of his reasoning, the purity of his life, and his unbending courage and integrity, won for him general esteem and confidence. Many of the people had become dissatisfied with their former faith, as they saw the iniquity that prevailed in the Roman Church, and they hailed with unconcealed joy the truths brought to view by Wycliffe; but the papist leaders were filled with rage when they perceived that this reformer was gaining an influence greater than their own.  {GC88 81.1}
[GC88 81.2]         Wycliffe was a keen detector of error, and he struck fearlessly against many of the abuses sanctioned by the authority of Rome. While acting as chaplain for the king, he took a bold stand against the payment of tribute claimed by the pope from the English monarch, and showed that the papal   82  assumption of authority over secular rulers was contrary to both reason and revelation. The demands of the pope had excited great indignation, and Wycliffe's teachings exerted an influence upon the leading minds of the nation. The king and the nobles united in denying the pontiff's claim to temporal authority, and in refusing the payment of the tribute. Thus an effectual blow was struck against the papal supremacy in England.  {GC88 81.2}
[GC88 82.1]         Another evil against which the reformer waged long and resolute battle, was the institution of the orders of mendicant friars. These friars swarmed in England, casting a blight upon the greatness and prosperity of the nation. Industry, education, morals, all felt the withering influence. The monks’ life of idleness and beggary was not only a heavy drain upon the resources of the people, but it brought useful labor into contempt. The youth were demoralized and corrupted. By the influence of the friars many were induced to enter a cloister and devote themselves to a monastic life, and this not only without the consent of their parents, but even without their knowledge, and contrary to their commands. One of the early fathers of the Romish Church, urging the claims of monasticism above the obligations of filial love and duty, had declared: “Though thy father should lie before thy door, weeping and lamenting, and thy mother should show thee the body that bare thee and the breasts that nursed thee, see that thou trample them under foot, and go onward straightway to Christ.” “By this monstrous inhumanity,” as Luther afterward styled it, “savoring more of the wolf and the tyrant than of the Christian and the man,” were the hearts of children steeled against their parents. Thus did the papal leaders, like the Pharisees of old, make the commandment of God of none effect by their tradition. Thus homes were made desolate, and parents were deprived of the society of their sons and daughters.  {GC88 82.1}
[GC88 82.2]         Even the students in the universities were deceived by the false representations of the monks, and induced to join   83  their orders. Many afterward repented this step, seeing that they had blighted their own lives, and had brought sorrow upon their parents; but once fast in the snare, it was impossible for them to obtain their freedom. Many parents, fearing the influence of the monks, refused to send their sons to the universities. There was a marked falling off in the number of students in attendance at the great centers of learning. The schools languished, and ignorance prevailed.  {GC88 82.2}
[GC88 83.1]         The pope had bestowed on these monks the power to hear confessions and to grant pardon. This became a source of great evil. Bent on enhancing their gains, the friars were so ready to grant absolution that criminals of all descriptions resorted to them, and as a result, the worst vices rapidly increased. The sick and the poor were left to suffer, while the gifts that should have relieved their wants went to the monks, who with threats demanded the alms of the people, denouncing the impiety of those who should withhold gifts from their orders. Notwithstanding their profession of poverty, the wealth of the friars was constantly increasing, and their magnificent edifices and luxurious tables made more apparent the growing poverty of the nation. And while spending their time in luxury and pleasure, they sent out in their stead ignorant men, who could only recount marvelous tales, legends, and jests to amuse the people, and make them still more completely the dupes of the monks. Yet the friars continued to maintain their hold on the superstitious multitudes, and led them to believe that all religious duty was comprised in acknowledging the supremacy of the pope, adoring the saints, and making gifts to the monks, and that this was sufficient to secure them a place in Heaven.  {GC88 83.1}
[GC88 83.2]         Men of learning and piety had labored in vain to bring about a reform in these monastic orders; but Wycliffe, with clearer insight, struck at the root of the evil, declaring that the system itself was false, and that it should be abolished. Discussion and inquiry were awakening. As the monks traversed the country, vending the pope's pardons,   84  many were led to doubt the possibility of purchasing forgiveness with money, and they questioned whether they should not seek pardon from God rather than from the pontiff of Rome. Not a few were alarmed at the rapacity of the friars, whose greed seemed never to be satisfied. “The monks and priests of Rome,” said they, “are eating us away like a cancer. God must deliver us, or the people will perish.” To cover their avarice, these begging monks claimed that they were following the Saviour's example, declaring that Jesus and his disciples had been supported by the charities of the people. This claim resulted in injury to their cause, for it led many to the Bible to learn the truth for themselves, —a result which of all others was least desired by Rome. The minds of men were directed to the Source of truth, which it was her object to conceal.  {GC88 83.2}
[GC88 84.1]         Wycliffe began to write and publish tracts against the friars, not, however, seeking so much to enter into dispute with them as to call the minds of the people to the teachings of the Bible and its Author. He declared that the power of pardon or of excommunication is possessed by the pope in no greater degree than by common priests, and that no man can be truly excommunicated unless he has first brought upon himself the condemnation of God. In no more effectual way could he have undertaken the overthrow of that mammoth fabric of spiritual and temporal dominion which the pope had erected, and in which the souls and bodies of millions were held captive.  {GC88 84.1}
[GC88 84.2]         Again Wycliffe was called to defend the rights of the English crown against the encroachments of Rome; and being appointed a royal ambassador, he spent two years in the Netherlands, in conference with the commissioners of the pope. Here he was brought into communication with ecclesiastics from France, Italy, and Spain, and he had an opportunity to look behind the scenes, and gain a knowledge of many things which would have remained hidden from him in England. He learned much that was to give point to   85  his after-labors. In these representatives from the papal court he read the true character and aims of the hierarchy. He returned to England to repeat his former teachings more openly and with greater zeal, declaring that covetousness, pride, and deception were the gods of Rome.  {GC88 84.2}
[GC88 85.1]         In one of his tracts he said, speaking of the pope and his collectors: “They draw out of our land poor men's livelihood, and many thousand marks by the year, of the king's money, for sacraments and spiritual things, that is cursed heresy of simony, and maketh all Christendom assert and maintain his heresy. And certes though our realm had a huge hill of gold, and never other man took thereof but only this proud, worldly priest's collector, by process of time this hill must be spended; for he taketh ever money out of our land, and sendeth naught again but God's curse for his simony.”  {GC88 85.1}
[GC88 85.2]         Soon after his return to England, Wycliffe received from the king the appointment to the rectory of Lutterworth. This was an assurance that the monarch at least had not been displeased by his plain speaking. Wycliffe's influence was felt in shaping the action of the court, as well as in moulding the belief of the nation.  {GC88 85.2}
[GC88 85.3]         The papal thunders were soon hurled against him. Three bulls were dispatched to England,—to the university, to the king, and to the prelates,—all commanding immediate and decisive measures to silence the teacher of heresy. Before the arrival of the bulls, however, the bishops, in their zeal, had summoned Wycliffe before them for trial. But two of the most powerful princes in the kingdom accompanied him to the tribunal; and the people, surrounding the building and rushing in, so intimidated the judges that the proceedings were for the time suspended, and he was allowed to go his way in peace. A little later, Edward III., whom in his old age the prelates were seeking to influence against the reformer, died, and Wycliffe's former protector became regent of the kingdom.  {GC88 85.3}
[GC88 86.1]      86       But the arrival of the papal bulls laid upon all England a peremptory command for the arrest and imprisonment of the heretic. These measures pointed directly to the stake. It appeared certain that Wycliffe must soon fall a prey to the vengeance of Rome. But He who declared to one of old, “Fear not; I am thy shield,” ［Genesis 15:1.］ again stretched out his hand to protect his servant. Death came, not to the reformer, but to the pontiff who had decreed his destruction. Gregory XI. died, and the ecclesiastics who had assembled for Wycliffe's trial, dispersed.  {GC88 86.1}
[GC88 86.2]         God's providence still further overruled events to give opportunity for the growth of the Reformation. The death of Gregory was followed by the election of two rival popes. Two conflicting powers, each professedly infallible, now claimed obedience. Each called upon the faithful to assist him in making war upon the other, enforcing his demands by terrible anathemas against his adversaries, and promises of rewards in Heaven to his supporters. This occurrence greatly weakened the power of the papacy. The rival factions had all they could do to attack each other, and Wycliffe for a time had rest. Anathemas and recriminations were flying from pope to pope, and torrents of blood were poured out to support their conflicting claims. Crimes and scandals flooded the church. Meanwhile the reformer, in the quiet retirement of his parish of Lutterworth, was laboring diligently to point men from the contending popes to Jesus, the Prince of peace.  {GC88 86.2}
[GC88 86.3]         The schism, with all the strife and corruption which it caused, prepared the way for the Reformation, by enabling the people to see what the papacy really was. In a tract which he published, “On the Schism of the Popes,” Wycliffe called upon the people to consider whether these two priests were not speaking the truth in condemning each other as the antichrist. “The fiend,” said he, “no longer reigns in one but in two priests, that men may the more easily, in Christ's name, overcome them both.”  {GC88 86.3}
[GC88 87.1]      87       Wycliffe, like his Master, preached the gospel to the poor. Not content with spreading the light in their humble homes in his own parish of Lutterworth, he determined that it should be carried to every part of England. To accomplish this he organized a body of preachers, simple, devout men, who loved the truth and desired nothing so much as to extend it. These men went everywhere, teaching in the market-places, in the streets of the great cities, and in the country lanes. They sought out the aged, the sick, and the poor, and opened to them the glad tidings of the grace of God.  {GC88 87.1}
[GC88 87.2]         As a professor of theology at Oxford, Wycliffe preached the Word of God in the halls of the university. So faithfully did he present the truth to the students under his instruction, that he received the title of “The Gospel Doctor.” But the greatest work of his life was to be the translation of the Scriptures into the English language. In a work on “The Truth and Meaning of Scripture,” he expressed his intention to translate the Bible, so that every man in England might read, in the language in which he was born, the wonderful works of God.  {GC88 87.2}
[GC88 87.3]         But suddenly his labors were stopped. Though not yet sixty years of age, unceasing toil, study, and the assaults of his enemies, had told upon his strength, and made him prematurely old. He was attacked by a dangerous illness. The tidings brought great joy to the friars. Now they thought he would bitterly repent the evil he had done the church, and they hurried to his chamber to listen to his confession. Representatives from the four religious orders, with four civil officers, gathered about the supposed dying man. “You have death on your lips,” they said; “be touched by your faults, and retract in our presence all you have said to our injury.” The reformer listened in silence; then he bade his attendant raise him in his bed, and gazing steadily upon them as they stood waiting for his recantation, he said, in the firm, strong voice which had so often caused them to tremble, “I shall   88  not die, but live, and declare the evil deeds of the friars.” Astonished and abashed, the monks hurried from the room.  {GC88 87.3}
[GC88 88.1]         Wycliffe's words were fulfilled. He lived to place in the hands of his countrymen the most powerful of all weapons against Rome; to give them the Bible, the Heaven-appointed agent to liberate, enlighten, and evangelize the people. There were many and great obstacles to surmount in the accomplishment of this work. Wycliffe was weighed down with infirmities, he knew that only a few years for labor remained for him, he saw the opposition which he must meet; but, encouraged by the promises of God's Word, he went forward nothing daunted. In the full vigor of his intellectual powers, rich in experience, he had been preserved and prepared by God's special providence for this, the greatest of his labors. While all Christendom was filled with tumult, the reformer, in his rectory at Lutterworth, unheeding the storm that raged without, applied himself to his chosen task.  {GC88 88.1}
[GC88 88.2]         At last the work was completed,—the first English translation of the Bible ever made. The Word of God was opened to England. The reformer feared not now the prison or the stake. He had placed in the hands of the English people a light which should never be extinguished. In giving the Bible to his countrymen, he had done more to break the fetters of ignorance and vice, more to liberate and elevate his country, than was ever achieved by the most brilliant victories on fields of battle.  {GC88 88.2}
[GC88 88.3]         The art of printing being still unknown, it was only by slow and wearisome labor that copies of the Bible could be multiplied. So great was the interest to obtain the book, that many willingly engaged in the work of transcribing it, but it was with difficulty that the copyists could supply the demand. Some of the more wealthy purchasers desired the whole Bible. Others bought only a portion. In many cases, several families united to purchase a copy. Thus Wycliffe's Bible soon found its way to the homes of the people.  {GC88 88.3}
[GC88 88.4]         The appeal to men's reason aroused them from their   89  passive submission to papal dogmas. Wycliffe now taught the distinctive doctrines of Protestantism,—salvation through faith in Christ, and the sole infallibility of the Scriptures. The preachers whom he had sent out circulated the Bible, together with the reformer's writings, and with such success that the new faith was accepted by nearly one-half of the people of England.  {GC88 88.4}
[GC88 89.1]         The appearance of the Scriptures brought dismay to the authorities of the church. They had now to meet an agency more powerful than Wycliffe,—an agency against which their weapons would avail little. There was at this time no law in England prohibiting the Bible, for it had never before been published in the language of the people. Such laws were afterward enacted and rigorously enforced. Meanwhile, notwithstanding the efforts of the priest, there was for a season opportunity for the circulation of the Word of God.  {GC88 89.1}
[GC88 89.2]         Again the papist leaders plotted to silence the reformer's voice. Before three tribunals he was successively summoned for trial, but without avail. First a synod of bishops declared his writings heretical, and, winning the young king, Richard II., to their side, they obtained a royal decree consigning to prison all who should hold the condemned doctrines.  {GC88 89.2}
[GC88 89.3]         Wycliffe appealed from the synod to Parliament; he fearlessly arraigned the hierarchy before the national council, and demanded a reform of the enormous abuses sanctioned by the church. With convincing power he portrayed the usurpations and corruptions of the papal see. His enemies were brought to confusion. The friends and supporters of Wycliffe had been forced to yield, and it had been confidently expected that the reformer himself, in his old age, alone and friendless, would bow to the combined authority of the crown and the mitre. But instead of this the papists saw themselves defeated. Parliament, roused by the stirring appeals of Wycliffe, repealed the persecuting edict, and the reformer was again at liberty.  {GC88 89.3}
[GC88 90.1]      90       A third time he was brought to trial, and now before the highest ecclesiastical tribunal in the kingdom. Here no favor would be shown to heresy. Here at last Rome would triumph, and the reformer's work would be stopped. So thought the papists. If they could but accomplish their purpose, Wycliffe would be forced to abjure his doctrines, or would leave the court only for the flames.  {GC88 90.1}
[GC88 90.2]         But Wycliffe did not retract; he would not dissemble. He fearlessly maintained his teachings, and repelled the accusations of his persecutors. Losing sight of himself, of his position, of the occasion, he summoned his hearers before the divine tribunal, and weighed their sophistries and deceptions in the balances of eternal truth. The power of the Holy Spirit was felt in the council room. A spell from God was upon the hearers. They seemed to have no power to leave the place. As arrows from the Lord's quiver, the reformer's words pierced their hearts. The charge of heresy, which they had brought against him, he with convincing power threw back upon themselves. Why, he demanded, did they dare to spread their errors?—For the sake of gain, to make merchandise of the grace of God.  {GC88 90.2}
[GC88 90.3]         “With whom, think you,” he finally said, “are you contending? With an old man on the brink of the grave?—No! with truth,—truth which is stronger than you, and will overcome you.” So saying, he withdrew from the assembly, and not one of his adversaries attempted to prevent him.  {GC88 90.3}
[GC88 90.4]         Wycliffe's work was almost done, the banner of truth which he had so long borne was soon to fall from his hand; but once more he was to bear witness for the gospel. The truth was to be proclaimed from the very stronghold of the kingdom of error. Wycliffe was summoned for trial before the papal tribunal at Rome, which had so often shed the blood of the saints. He was not blind to the danger that threatened him, yet he would have obeyed the summons, had not a shock of palsy made it impossible for him to perform the journey. But though his voice was not to be heard at Rome, he could speak by letter, and this he determined to do.  {GC88 90.4}
[GC88 91.1]      91       From his rectory the reformer wrote to the pope a letter, which, while respectful in tone and Christian in spirit, was a keen rebuke to the pomp and pride of the papal see. “Verily I do rejoice,” he said, “to open and declare unto every man the faith which I do hold, and specially unto the bishop of Rome; the which forasmuch as I do suppose to be sound and true, he will most willingly confirm my said faith, or if it be erroneous, amend the same. First, I believe that the gospel of Christ is the whole body of God's law. . . . I do give and hold the bishop of Rome, forasmuch as he be the vicar of Christ here on earth, to be bound most of all men unto that law of the gospel. For the greatness among Christ's disciples did not consist in worldly dignity or honors, but in the near and exact following of Christ in his life and manners. . . . Christ for the time of his pilgrimage here was a most poor man, abjecting and casting off all worldly rule and honor.  {GC88 91.1}
[GC88 91.2]         “No faithful man ought to follow either the pope himself, or any of the holy men, but in such points as he hath followed the Lord Jesus Christ. For Peter and the sons of Zebedee, by desiring worldly honor, contrary to the following of Christ's steps, did offend, and therefore in those errors they are not to be followed.  {GC88 91.2}
[GC88 91.3]         “The pope ought to leave unto the secular power all temporal dominion and rule, and thereunto effectually move and exhort his whole clergy; for so did Christ, and especially by his apostles.  {GC88 91.3}
[GC88 91.4]         “If I have erred in any of these points, I will most humbly submit myself unto correction even by death, if necessity so require. If I could labor according to my will and desire in mine own person, I would surely present myself before the bishop of Rome. But the Lord hath otherwise visited me to the contrary, and hath taught me to obey God rather than men.”  {GC88 91.4}
[GC88 91.5]         In closing he said: “Let us pray unto our God, that he will so stir up our pope, Urban the Sixth, as he began, that   92  he with his clergy may follow the Lord Jesus Christ in life and manners, and that they may teach the people effectually, and that they likewise may faithfully follow them in the same.”  {GC88 91.5}
[GC88 92.1]         Thus Wycliffe presented to the pope and his cardinals the meekness and humility of Christ, exhibiting not only to themselves but to all Christendom the contrast between them and the Master whose representatives they professed to be.  {GC88 92.1}
[GC88 92.2]         Wycliffe fully expected that his life would be the price of his fidelity. The king, the pope, and the bishops were united to accomplish his ruin, and it seemed certain that a few months at most would bring him to the stake. But his courage was unshaken. “Why do you talk of seeking the crown of martyrdom afar?” he said. “Preach the gospel of Christ to haughty prelates, and martyrdom will not fail you. What! I should live and be silent? . . . Never! Let the blow fall. I await its coming.”  {GC88 92.2}
[GC88 92.3]         But God's providence still shielded his servant. The man who for a whole lifetime had stood boldly in defense of the truth, in daily peril of his life, was not to fall a victim to the hatred of its foes. Wycliffe had never sought to shield himself, but the Lord had been his protector; and now, when his enemies felt sure of their prey, God's hand removed him beyond their reach. In his church at Lutterworth, as he was about to dispense the communion, he fell stricken with palsy, and in a short time yielded up his life.  {GC88 92.3}
[GC88 92.4]         God had appointed to Wycliffe his work. He had put the word of truth in his mouth, and he set a guard about him that this word might come to the people. His life was protected, and his labors prolonged, until a foundation was laid for the great work of the Reformation.  {GC88 92.4}
[GC88 92.5]         Wycliffe came from the obscurity of the Dark Ages. There were none who went before him from whose work he could shape his system of reform. Raised up like John the Baptist to accomplish a special mission, he was the herald of a new era. Yet in the system of truth which he presented   93  there was a unity and completeness which reformers who followed him did not exceed, and which some did not reach, even a hundred years later. So broad and deep was laid the foundation, so firm and true was the framework, that it needed not to be reconstructed by those who came after him.  {GC88 92.5}
[GC88 93.1]         The great movement which Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God's will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God's holy Word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through his Word. And he taught not only that the Bible is a perfect revelation of God's will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the Word of God.  {GC88 93.1}
[GC88 93.2]         Wycliffe was one of the greatest of the reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christ-like love and faithfulness in his ministry, characterized the first of the reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.  {GC88 93.2}
[GC88 93.3]         The character of Wycliffe is a testimony to the educating,   94  transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character, and sanctifies the soul. An earnest, reverent study of the Scriptures—bringing the mind of the student in direct contact with the infinite mind —would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. “The entrance of Thy words,” says the psalmist, “giveth light; it giveth understanding.” ［Psalm 119:130.］  {GC88 93.3}
[GC88 94.1]         The doctrines which had been taught by Wycliffe continued for a time to spread; his followers, known as Wycliffites and Lollards, not only traversed England, but scattered to other lands, carrying the knowledge of the gospel. Now that their leader was removed, the preachers labored with even greater zeal than before, and multitudes flocked to listen to their teachings. Some of the nobility, and even the wife of the king, were among the converts. In many places there was a marked reform in the manners of the people, and the idolatrous symbols of Romanism were removed from the churches. But soon the pitiless storm of persecution burst upon those who had dared to accept the Bible as their guide. The English monarchs, eager to strengthen their power by securing the support of Rome, did not hesitate to sacrifice the reformers. For the first time in the history of England, the stake was decreed against the disciples of the gospel. Martyrdom succeeded martyrdom. The advocates of truth, proscribed and tortured, could only pour their cries into the ear of the Lord of Sabaoth. Hunted as foes of the church and traitors to the realm, they continued   95  to preach in secret places, finding shelter as best they could in the humble homes of the poor, and often hiding away even in dens and caves.  {GC88 94.1}
[GC88 95.1]         Notwithstanding the rage of persecution, a calm, devout, earnest, patient protest against the prevailing corruption of religious faith continued for centuries to be uttered. The Christians of that early time had only a partial knowledge of the truth, but they had learned to love and obey God's Word, and they patiently suffered for its sake. Like the disciples in apostolic days, many sacrificed their worldly possessions for the cause of Christ. Those who were permitted to dwell in their homes, gladly sheltered their  banished brethren, and when they too were driven forth, they cheerfully accepted the lot of the outcast. Thousands, it is true, terrified by the fury of their persecutors, purchased their freedom at the sacrifice of their faith, and went out of their prisons, clothed in penitents’ robes, to publish their recantation. But the number was not small—and among them were men of noble birth as well as the humble and lowly—who bore fearless testimony to the truth in dungeon cells, in “Lollard towers,” and in the midst of torture and flame, rejoicing that they were counted worthy to know “the fellowship of His sufferings.”  {GC88 95.1}
[GC88 95.2]         The papists had failed to work their will with Wycliffe during his life, and their hatred could not be satisfied while his body rested quietly in the grave. By the decree of the Council of Constance, more than forty years after his death his bones were exhumed and publicly burned, and the ashes were thrown into a neighboring brook. “The brook,” says an old writer, “did convey his ashes into Avon, Avon into Severn, Severn into the narrow seas, and they into the main ocean; and thus the ashes of Wycliffe are the emblem of his doctrine, which now is dispersed all the world over.” Little did his enemies realize the significance of their malicious act.  {GC88 95.2}
[GC88 95.3]         It was through the writings of Wycliffe that John Huss,  96  of Bohemia, was led to renounce many of the errors of Romanism, and to enter upon the work of reform. Thus in these two countries, so widely separated, the seed of truth was sown. From Bohemia the work extended to other lands. The minds of men were directed to the long-forgotten Word of God. A divine hand was preparing the way for the Great Reformation.  {GC88 95.3}
[GC88 97.1]      Chapter VI - Huss and Jerome       The gospel had been planted in Bohemia as early as the ninth century. The Bible was translated, and public worship was conducted in the language of the people. But as the power of the pope increased, so the Word of God was obscured. Gregory VII., who had taken it upon him “to pull down the pride of kings,” was no less intent upon enslaving the people, and accordingly a bull was issued forbidding public worship to be conducted in the Bohemian tongue. The pope declared that “God was pleased that his worship should be celebrated in an unknown tongue, and that a  neglect of this rule had given rise to many evils and heresies.” Thus Rome decreed that the light of God's Word should be extinguished, and the people should be shut up in darkness. But Heaven had provided other agencies for the preservation of the church. Many of the Waldenses and Albigenses, driven by persecution from their homes in France and Italy, came to Bohemia. Though they dared not teach openly, they labored zealously in secret. Thus the true faith was preserved from century to century.  {GC88 97.1}
[GC88 97.2]         Before the days of Huss, there were men in Bohemia who rose up to condemn openly the corruption in the church and the profligacy of the people. Their labors excited widespread interest. The fears of the hierarchy were roused, and persecution was opened against the disciples of the gospel. Driven to worship in the forests and the mountains, they were hunted by soldiers, and many were put to death. After a time it was decreed that all who departed from the Romish   98  worship should be burned. But while the Christians yielded up their lives, they looked forward to the triumph of their cause. One of those who taught that “salvation was only to be found by faith in the crucified Saviour,” declared when dying, “The rage of the enemies of truth now prevails against us, but it will not be forever; there shall arise one from among the common people, without sword or authority, and against him they shall not be able to prevail.” Luther's time was yet far distant; but already one was rising, whose testimony against Rome would stir the nations.  {GC88 97.2}
[GC88 98.1]         John Huss was of humble birth, and was early left an orphan by the death of his father. His pious mother, regarding education and the fear of God as the most valuable of possessions, sought to secure this heritage for her son. Huss studied at the provincial school, and then repaired to the university at Prague, receiving admission as a charity scholar. He was accompanied on the journey to Prague by his mother; widowed and poor, she had no gift of worldly wealth to bestow upon her son, but as they drew near to the great city, she kneeled down beside the fatherless youth, and invoked for him the blessing of their Father in Heaven. Little did that mother realize how her prayer was to be answered.  {GC88 98.1}
[GC88 98.2]         At the university, Huss soon distinguished himself by his untiring application and rapid progress, while his blameless life and gentle, winning deportment gained him universal esteem. He was a sincere adherent of the Romish Church, and an earnest seeker for the spiritual blessings which it professes to bestow. On the occasion of a jubilee, he went to confession, paid the last few coins in his scanty store, and joined in the processions, that he might share in the absolution promised. After completing his college course, he entered the priesthood, and, rapidly attaining to eminence, he soon became attached to the court of the king. He was also made professor and afterward rector of the university where he had received his education. In a few years the   99  humble charity scholar had become the pride of his country, and his name was renowned throughout Europe.  {GC88 98.2}
[GC88 99.1]         But it was in another field that Huss began the work of reform. Several years after taking priest's orders he was appointed preacher of the chapel of Bethlehem. The founder of this chapel had advocated, as a matter of great importance, the preaching of the Scriptures in the language of the people. Notwithstanding Rome's opposition to this practice, it had not been wholly discontinued in Bohemia. But there was great ignorance of the Bible, and the worst vices prevailed among the people of all ranks. These evils Huss unsparingly denounced, appealing to the Word of God to enforce the principles of truth and purity which he inculcated.  {GC88 99.1}
[GC88 99.2]         A citizen of Prague, Jerome, who afterward became so closely associated with Huss, had, on returning from England, brought with him the writings of Wycliffe. The queen of England, who had been a convert to Wycliffe's teachings, was a Bohemian princess, and through her influence also the reformer's works were widely circulated in her native country. These works Huss read with interest; he believed their author to be a sincere Christian, and was inclined to regard with favor the reforms which he advocated.  Already, though he knew it not, Huss had entered upon a path which was to lead him far away from Rome.  {GC88 99.2}
[GC88 99.3]         About this time there arrived in Prague two strangers from England, men of learning, who had received the light, and had come to spread it in this distant land. Beginning with an open attack on the pope's supremacy, they were soon silenced by the authorities; but being unwilling to relinquish their purpose, they had recourse to other measures. Being artists as well as preachers, they proceeded to exercise their skill. In a place open to the public they drew two pictures. One represented the entrance of Christ into Jerusalem, “meek, and sitting upon an ass” ［Matthew 21:5.］ and followed by his disciples in travel-worn garments and with naked feet. The other picture   100  portrayed a pontifical procession,—the pope arrayed in his rich robes and triple crown, mounted upon a horse magnificently adorned, preceded by trumpeters, and followed by cardinals and prelates in dazzling array.  {GC88 99.3}
[GC88 100.1]         Here was a sermon which arrested the attention of all classes. Crowds came to gaze upon the drawings. None could fail to read the moral, and many were deeply impressed by the contrast between the meekness and humility of Christ the Master, and the pride and arrogance of the pope, his professed servant. There was great commotion in Prague, and the strangers after a time found it necessary, for their own safety, to depart. But the lesson they had taught was not forgotten. The pictures made a deep  impression on the mind of Huss, and led him to a closer study of the Bible and of Wycliffe's writings. Though he was not prepared, even yet, to accept all the reforms advocated by Wycliffe, he saw more clearly the true character of the papacy, and with greater zeal denounced the pride, the ambition, and the corruption of the hierarchy.  {GC88 100.1}
[GC88 100.2]         From Bohemia the light extended to Germany; for disturbances in the University of Prague caused the withdrawal of hundreds of German students. Many of them had received from Huss their first knowledge of the Bible, and on their return they spread the gospel in their fatherland.  {GC88 100.2}
[GC88 100.3]         Tidings of the work at Prague were carried to Rome, and Huss was soon summoned to appear before the pope. To obey would be to expose himself to certain death. The king and queen of Bohemia, the university, members of the nobility, and officers of the government, united in an appeal to the pontiff that Huss be permitted to remain at Prague, and to answer at Rome by deputy. Instead of granting this request, the pope proceeded to the trial and condemnation of Huss, and then declared the city of Prague to be under interdict.  {GC88 100.3}
[GC88 100.4]         In that age this sentence, whenever pronounced, created widespread alarm. The ceremonies by which it was   101  accompanied were well adapted to strike terror to a people who looked upon the pope as the representative of God himself, holding the keys of Heaven and hell, and possessing power to invoke temporal as well as spiritual judgments. It was believed that the gates of Heaven were closed against the region smitten with interdict; that until it should please the pope to remove the ban, the dead were shut out from the abodes of bliss. In token of this terrible calamity, all the services of religion were suspended. The churches were closed. Marriages were solemnized in the church-yard. The dead, denied burial in consecrated ground, were interred, without the rites of sepulture, in the ditches or the fields. Thus by measures which appealed to the imagination, Rome essayed to control the consciences of men.  {GC88 100.4}
[GC88 101.1]         The city of Prague was filled with tumult. A large class denounced Huss as the cause of all their calamities, and demanded that he be given up to the vengeance of Rome. To quiet the storm, the reformer withdrew for a time to his native village. Writing to the friends whom he had left at Prague, he said: “If I have withdrawn from the midst of you, it is to follow the precept and example of Jesus Christ, in order not to give room to the ill-minded to draw on themselves eternal condemnation, and in order not to be to the pious a cause of affliction and persecution. I have retired also through an apprehension that impious priests might continue for a longer time to prohibit the preaching of the Word of God amongst you; but I have not quitted you to deny the divine truth, for which, with God's assistance, I am willing to die.” Huss did not cease his labors, but traveled through the surrounding country, preaching to eager crowds. Thus the measures to which the pope resorted to suppress the gospel, were causing it to be the more widely extended. “We can do nothing against the truth, but for the truth.” ［2 Corinthians 13:8.］  {GC88 101.1}
[GC88 101.2]         “The mind of Huss, at this stage of his career, would seem to have been the scene of a painful conflict. Although the church was seeking to overwhelm him by her thunder-bolts,   102  he had not renounced her authority. The Roman Church was still to him the spouse of Christ, and the pope was the representative and vicar of God. What Huss was warring against was the abuse of authority, not the principle itself. This brought on a terrible conflict between the convictions of his understanding and the claims of his conscience. If the authority was just and infallible, as he believed it to be, how came it that he felt compelled to disobey it? To obey, he saw, was to sin; but why should obedience to an infallible church lead to such an issue? This was the problem he could not solve; this was the doubt that tortured him from hour to hour. The nearest approximation to a solution, which he was able to make, was that it had happened again, as once before in the days of the Saviour, that the priests of the church had become wicked persons, and were using their lawful authority for unlawful ends. This led him to adopt for his own guidance, and to preach to others for theirs, the maxim that the precepts of Scripture, conveyed through the understanding, are to rule the conscience; in other words, that God speaking in the Bible, and not the church speaking through the priesthood, is the one infallible guide.”  {GC88 101.2}
[GC88 102.1]         When after a time the excitement in Prague subsided, Huss returned to his chapel of Bethlehem, to continue with greater zeal and courage the preaching of the Word of God. His enemies were active and powerful, but the queen and many of the nobles were his friends, and the people in great numbers sided with him. Comparing his pure and elevating teachings and holy life with the degrading dogmas which the Romanists preached, and the avarice and debauchery which they practiced, many regarded it an honor to be on his side.  {GC88 102.1}
[GC88 102.2]         Hitherto Huss had stood alone in his labors; but now Jerome, who while in England had accepted the teachings of Wycliffe, joined in the work of reform. The two were hereafter united in their lives, and in death they were not to be divided.  {GC88 102.2}
[GC88 103.1]      103       Brilliancy of genius, eloquence and learning—gifts that win popular favor—were possessed in a pre-eminent degree by Jerome; but in those qualities which constitute real strength of character, Huss was the greater. His calm judgment served as a restraint upon the impulsive spirit of Jerome, who, with true humility, perceived his worth, and yielded to his counsels. Under their united labors the reform was more rapidly extended.  {GC88 103.1}
[GC88 103.2]         God permitted great light to shine upon the minds of these chosen men, revealing to them many of the errors of Rome; but they did not receive all the light that was to be given to the world. Through these, his servants, God was leading the people out of the darkness of Romanism; but there were many and great obstacles for them to meet, and he led them on, step by step, as they could bear it. They were not prepared to receive all the light at once. Like the full glory of the noontide sun to those who have long dwelt in darkness, it would, if presented, have caused them to turn away. Therefore he revealed it to the leaders, little by little, as it could be received by the people. From century to century other faithful workers were to follow, to lead the people on still farther in the path of reform.  {GC88 103.2}
[GC88 103.3]         The schism in the church still continued. Three popes were now contending for the supremacy, and their strife filled Christendom with crime and tumult. Not content with hurling anathemas, they resorted to temporal weapons. Each cast about him to purchase arms and to obtain soldiers. Of course money must be had; and to procure this, all the gifts, offices, and blessings of the church were offered for sale. The priests also, imitating their superiors, resorted to simony and war to humble their rivals, and strengthen their own power. With daily increasing boldness, Huss thundered against the abominations which were tolerated in the name of religion; and the people openly accused the Romish leaders as the cause of the miseries that overwhelmed Christendom.  {GC88 103.3}
[GC88 103.4]         Again the city of Prague seemed on the verge of a   104  bloody conflict. As in former ages, God's servant was accused as “he that troubleth Israel” ［1 Kings 18:17.］ The city was again placed under interdict, and Huss withdrew to his native village. The testimony so faithfully borne from his loved chapel of Bethlehem was ended. He was to speak from a wider stage, to all Christendom, before laying down his life as a witness for the truth.  {GC88 103.4}
[GC88 104.1]         To cure the evils that were distracting Europe, a general council was summoned to meet at Constance. The council was called, at the desire of the emperor Sigismund, by one of the three rival popes, John XXIII. The demand for a council had been far from welcome to Pope John, whose character and policy could ill bear investigation, even by prelates as lax in morals as were the churchmen of those times. He dared not, however, oppose the will of Sigismund.  {GC88 104.1}
[GC88 104.2]         The chief objects to be accomplished by the council were to heal the schism in the church, and to root out heresy. Hence the two anti-popes were summoned to appear before it, as well as the leading propagator of the new opinions, John Huss. The former, having regard to their own safety, did not attend in person, but were represented by their delegates. Pope John, while ostensibly the convoker of the council, came to it with many misgivings, suspecting the emperor's secret purpose to depose him, and fearing to be brought to account for the vices which had disgraced the tiara, as well as for the crimes which had secured it. Yet he made his entry into the city of Constance with great pomp, attended by ecclesiastics of the highest rank, and followed by a train of courtiers. All the clergy and dignitaries of the city, with an immense crowd of citizens, went out to welcome him. Above his head was a golden canopy, borne by four of the chief magistrates. The host was carried before him, and the rich dresses of the cardinals and nobles made an imposing display.  {GC88 104.2}
[GC88 104.3]         Meanwhile another traveler was approaching Constance. Huss was conscious of the dangers which threatened him.   105  He parted from his friends as if he were never to meet them again, and went on his journey feeling that it was leading him to the stake. Notwithstanding he had obtained a safe-conduct from the king of Bohemia, and received one also from the emperor Sigismund while on his journey, he made all his arrangements in view of the probability of his death.  {GC88 104.3}
[GC88 105.1]         In a letter addressed to his friends at Prague he said: “I am departing, my brethren, with a safe-conduct from the king, to meet my numerous and mortal enemies. . . . I confide altogether in the all-powerful God, in my Saviour; I trust that he will listen to your ardent prayers, that he will infuse his prudence and his wisdom into my mouth, in order that I may resist them; and that he will accord me his Holy Spirit to fortify me in his truth, so that I may face with courage, temptations, prison, and, if necessary, a cruel death. Jesus Christ suffered for his well-beloved; and therefore ought we to be astonished that he has left us his example, in order that we may ourselves endure with patience all things for our own salvation? He is God, and we are his creatures; he is the Lord, and we are his servants; he is Master of the world, and we are contemptible mortals;—yet he suffered! Why, then, should we not suffer, also, particularly when suffering is for us a purification? Therefore, beloved, if my death ought to contribute to his glory, pray that it may come quickly, and that he may enable me to support all my calamities with constancy. But if it be better that I return amongst you, let us pray to God that I may return without stain,—that is, that I may not suppress one title of the truth of the gospel, in order to leave my brethren an excellent example to follow. Probably, therefore, you will never more behold my face at Prague; but should the will of the all-powerful God deign to restore me to you, let us then advance with a firmer heart in the knowledge and the love of his law.”  {GC88 105.1}
[GC88 105.2]         In another letter, to a priest who had become a disciple of   106  the gospel, Huss spoke with deep humility of his own errors, accusing himself of having felt pleasure in wearing rich apparel, and of having wasted hours in trifling occupations. He then added these touching admonitions: “May the glory of God and the salvation of souls occupy thy mind, and not the possession of benefices and estates. Beware of adorning thy house more than thy soul; and above all, give thy care to the spiritual edifice. Be pious and humble with the poor, and consume not thy substance in feasting. Shouldst thou not amend thy life and refrain from superfluities, I fear that thou wilt be severely chastened, as I am myself. . . . Thou knowest my doctrine, for thou hast received my instructions from thy childhood; it is therefore useless for me to write to thee any further. But I conjure thee, by the mercy of our Lord, not to imitate me in any of the vanities into which thou hast seen me fall.” On the cover of the letter he added: “I conjure thee, my friend, not to break this seal, until thou shalt have acquired the certitude that I am dead,”  {GC88 105.2}
[GC88 106.1]         On his journey, Huss everywhere beheld indications of the spread of his doctrines, and the favor with which his cause was regarded. The people thronged to meet him, and in some towns the magistrates attended him through their streets.  {GC88 106.1}
[GC88 106.2]         Upon arriving at Constance, Huss was granted full liberty. To the emperor's safe-conduct was added a personal assurance of protection by the pope. But in violation of these solemn and repeated declarations, the reformer was in a short time arrested, by order of the pope and cardinals, and thrust into a loathsome dungeon.  {GC88 106.2}
[GC88 106.3]         The pope, however, profiting little by his perfidy, was soon after committed to the same prison. He had been proved before the council to be guilty of the basest crimes, besides murder, simony, and adultery, “sins not fit to be named.” So the council itself declared; and he was finally deprived of the tiara, and thrown into prison. The anti-popes also were deposed, and a new pontiff was chosen.  {GC88 106.3}
[GC88 107.1]      107       Though the pope himself had been guilty of greater crimes than Huss had ever charged upon the priests, and for which he had demanded a reformation, yet the same council which degraded the pontiff proceeded to crush the reformer. The imprisonment of Huss excited great indignation in Bohemia. Powerful noblemen addressed to the council earnest protests against this outrage. The emperor, who was loth to permit the violation of a safe-conduct, opposed the proceedings against him. But the enemies of the reformer were malignant and determined. They appealed to the emperor's prejudices, to his fears, to his zeal for the church. They brought forward arguments of great length to prove that he was “perfectly at liberty not to keep faith with a heretic,” and that the council, being above the emperor, “could free him from his word.” Thus they prevailed.  {GC88 107.1}
[GC88 107.2]         Enfeebled by illness and imprisonment—for the damp, foul air of his dungeon had brought on a fever which nearly ended his life—Huss was at last brought before the council. Loaded with chains he stood in the presence of the emperor, whose honor and good faith had been pledged to protect him. During his long trial he firmly maintained the truth, and in the presence of the assembled dignitaries of Church and State, he uttered a solemn and faithful protest against the corruptions of the hierarchy. When required to choose whether he would recant his doctrines or suffer death, he accepted the martyr's fate.  {GC88 107.2}
[GC88 107.3]         The grace of God sustained him. During the weeks of suffering that passed before his final sentence, Heaven's peace filled his soul. “I write this letter,” he said to a friend, “in prison, and with my fettered hand, expecting my sentence of death tomorrow. . . . When, with the assistance of Jesus Christ, we shall meet again in the delicious peace of the future life, you will learn how merciful God has shown himself toward me—how effectually he has supported me in the midst of my temptations and trials.”  {GC88 107.3}
[GC88 107.4]         In the gloom of his dungeon he foresaw the triumph of   108  the true faith. Returning in his dreams to the chapel at Prague where he had preached the gospel, he saw the pope and his bishops effacing the pictures of Christ which he had painted on its walls. He was deeply troubled at the sight; but the next day his grief was changed to joy, as he beheld many artists come to replace the figures in greater numbers and brighter colors. Their work ended, the painters exclaimed to the crowd gathered eagerly about them, “Now let the popes and bishops come! They shall never efface them more!” Said the reformer, as he related his dream, “I am certain that the image of Christ will never be effaced. They have wished to destroy it, but it will be imprinted anew on the hearts of men by much better preachers than myself.”  {GC88 107.4}
[GC88 108.1]         For the last time, Huss was brought before the council. It was a vast and brilliant assembly,—the emperor, the princes of the empire, the royal deputies, the cardinals, bishops, and priests, and an immense crowd who had come as spectators of the events of the day. From all parts of Christendom had been gathered the witnesses of this first great sacrifice in the long struggle by which liberty of conscience was to be secured.  {GC88 108.1}
[GC88 108.2]         Being called upon for his final decision, Huss declared his refusal to abjure, and fixing his penetrating glance upon the monarch whose plighted word had been so shamelessly violated, he declared that of his own free will he had appeared before the council, “under the public faith and protection of the emperor here present.” A deep flush crimsoned the face of Sigismund as the eyes of all in the assembly turned upon him.  {GC88 108.2}
[GC88 108.3]         Sentence having been pronounced, the ceremony of degradation began. The bishops clothed their prisoner in the sacerdotal habit, and as he took the priestly robe, he said, “Our Lord Jesus Christ was covered with a white robe by way of insult, when Herod had him conducted before Pilate.” Being again exhorted to retract, he replied, turning toward   109  the people, “With what face, then, should I behold the heavens? How should I look on those multitudes of men to whom I have preached the pure gospel? No; I esteem their salvation more than this poor body, now appointed unto death.” The vestments were removed one by one, each bishop pronouncing a curse as he performed his part of the ceremony. Finally a crown or mitre, on which were painted frightful figures of demons, and bearing the inscription, “The Arch-Heretic,” was placed upon his head. “Most joyfully,” he said, “will I wear this crown of shame for thy sake, O Lord Jesus, who for me didst wear a crown of thorns.”  {GC88 108.3}
[GC88 109.1]         When he was thus arrayed, the prelates devoted his soul to Satan. Huss, looking heavenward, exclaimed, “I do commend my spirit into thy hands, O Lord Jesus, for thou hast redeemed me.”  {GC88 109.1}
[GC88 109.2]         He was now delivered up to the secular authorities, and led away to the place of execution. An immense procession followed, hundreds of men at arms, priests and bishops in their costly robes, and the inhabitants of Constance. When he had been fastened to the stake, and all was ready for the fire to be lighted, the martyr was once more exhorted to save himself by renouncing his errors. “What errors,” said Huss, “shall I renounce? I know myself guilty of none. I call God to witness that all that I have written or preached has been with the view of rescuing souls from sin and perdition; and, therefore, most joyfully will I confirm with my blood that truth which I have written and preached.”  {GC88 109.2}
[GC88 109.3]         When the flames kindled about him, he began to sing, “Jesus, thou Son of David, have mercy on me,” and so continued till his voice was silenced forever.  {GC88 109.3}
[GC88 109.4]         Even his enemies were struck with his heroic bearing. A zealous papist, describing the martyrdom of Huss, and of Jerome, who died soon after, said: “Both bore themselves with constant mind when their last hour approached. They prepared for the fire as if they were going to a marriage   110  feast. They uttered no cry of pain. When the flames rose, they began to sing hymns; and scarce could the vehemence of the fire stop their singing.”  {GC88 109.4}
[GC88 110.1]         When the body of Huss had been wholly consumed, his ashes, with the soil upon which they rested, were gathered up and cast into the Rhine, and thus borne onward to the ocean. His persecutors vainly imagined that they had rooted out the truths he preached. Little did they dream that the ashes that day borne away to the sea were to be as seed scattered in all the countries of the earth; that in lands yet unknown it would yield abundant fruit in witnesses for the truth. The voice which had spoken in the council hall of Constance had wakened echoes that would be heard through all coming ages. Huss was no more, but the truths for which he died could never perish. His example of faith and constancy would encourage multitudes to stand firm for the truth, in the face of torture and death. His execution had exhibited to the whole world the perfidious cruelty of Rome. The enemies of truth, though they knew it not, had been furthering the cause which they vainly sought to destroy.  {GC88 110.1}
[GC88 110.2]         Yet another stake was to be set up at Constance. The blood of another witness must testify for the truth. Jerome, upon bidding farewell to Huss on his departure for the council, had exhorted him to courage and firmness, declaring that if he should fall into any peril, he himself would fly to his assistance. Upon hearing of the reformer's imprisonment, the faithful disciple immediately prepared to fulfill his promise. Without a safe-conduct he set out, with a single companion, for Constance. On arriving there he was convinced that he had only exposed himself to peril, without the possibility of doing anything for the deliverance of Huss. He fled from the city, but was arrested on the homeward journey, and brought back loaded with fetters, and under the custody of a band of soldiers. At his first appearance before the council, his attempts to reply to the accusations brought against him were met with shouts, “To the flames   111  with him! to the flames!” He was thrown into a dungeon, chained in a position which caused him great suffering, and fed on bread and water.  {GC88 110.2}
[GC88 111.1]         After some months the cruelties of his imprisonment brought upon Jerome an illness that threatened his life, and his enemies, fearing that he might escape them, treated him with less severity, though he remained in prison for one year. The death of Huss had not resulted as the papists had hoped. The violation of his safe-conduct had roused a storm of indignation, and as the safer course the council determined, instead of burning Jerome, to force him, if possible, to retract. He was brought before the assembly, and offered the alternative to recant or to die at the stake. Death at the beginning of his imprisonment would have been a mercy, in comparison with the terrible sufferings which he had undergone; but now, weakened by illness, by the rigors of his prison-house, and the torture of anxiety and suspense, separated from his friends, and disheartened by the death of Huss, Jerome's fortitude gave way, and he consented to submit to the council. He pledged himself to adhere to the Catholic faith, and accepted the action of the council in condemning the doctrines of Wycliffe and Huss, excepting, however, the “holy truths” which they had taught.  {GC88 111.1}
[GC88 111.2]         By this expedient, Jerome endeavored to silence the voice of conscience and escape his doom. But in the solitude of his dungeon he saw more clearly what he had done. He thought of the courage and fidelity of Huss, and in contrast pondered upon his own denial of the truth. He thought of the divine Master whom he had pledged himself to serve, and who for his sake endured the death of the cross. Before his retraction he had found comfort, amid all his sufferings, in the assurance of God's favor; but now remorse and doubt tortured his soul. He knew that still other retractions must be made before he could be at peace with Rome. The path upon which he was entering could end only in complete apostasy. His resolution was taken: to escape a brief period of suffering he would not deny his Lord.  {GC88 111.2}
[GC88 112.1]      112       Soon he was again brought before the council. His submission had not satisfied his judges. Their thirst for blood, whetted by the death of Huss, clamored for fresh victims. Only by an unreserved surrender of the truth could Jerome preserve his life. But he had determined to avow his faith, and follow his brother martyr to the flames.  {GC88 112.1}
[GC88 112.2]         He renounced his former recantation, and, as a dying man, solemnly required an opportunity to make his defense. Fearing the effect of his words, the prelates insisted that he should merely affirm or deny the truth of the charges brought against him. Jerome protested against such cruelty and injustice. “You have held me shut up three hundred and forty days in a frightful prison,” he said, “in the midst of filth, noisomeness, stench, and the utmost want of everything. You then bring me out before you, and lending an ear to my mortal enemies, you refuse to hear me. If you be really wise men, and the lights of the world, take care not to sin against justice. As for me, I am only a feeble mortal; my life is but of little importance; and when I exhort you not to deliver an unjust sentence, I speak less for myself than for you.”  {GC88 112.2}
[GC88 112.3]         His request was finally granted. In the presence of his judges, Jerome kneeled down and prayed that the Divine Spirit might control his thoughts and words, that he might speak nothing contrary to the truth or unworthy of his Master. To him that day was fulfilled the promise of God to the first disciples: “Ye shall be brought before governors and kings for my sake; . . . but when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you.” ［Matthew 10:18-20.］ The words of Jerome excited astonishment and admiration, even in his enemies. For a whole year he had been immured in a dungeon, unable to read or even to see, in great physical suffering and mental anxiety. Yet his arguments were presented with as much   113  clearness and power as if he had had undisturbed opportunity for study. He pointed his hearers to the long line of holy men who had been condemned by unjust judges. In almost every generation have been those who, while seeking to elevate the people of their time, have been reproached and cast out, but who in later times have been shown to be deserving of honor. Christ himself was condemned as a malefactor at an unrighteous tribunal.  {GC88 112.3}
[GC88 113.1]         At his retraction, Jerome has assented to the justice of the sentence condemning Huss; he now declared his repentance, and bore witness to the innocence and holiness of the martyr. “I knew John Huss from his childhood,” he said. “He was a most excellent man, just and holy; he was condemned, notwithstanding his innocence. . . . I also—I am ready to die. I will not recoil before the torments that are prepared for me by my enemies and false witnesses, who will one day have to render an account of their impostures before the great God, whom nothing can deceive.”  {GC88 113.1}
[GC88 113.2]         In self-reproach for his own denial of the truth, Jerome continued: “Of all the sins that I have committed since my youth, none weigh so heavily upon my mind, and cause me such poignant remorse, as that which I committed in this fatal place, when I approved of the iniquitous sentence rendered against Wycliffe, and the holy martyr, John Huss, my master. Yes, I confess it from my heart; and declare with horror that I disgracefully quailed, when, through a dread of death, I condemned their doctrines. I therefore supplicate Almighty God to deign to pardon me my sins, and this one in particular, the most heinous of all.” Pointing to his judges, he said firmly: “You condemned Wycliffe and Huss, not for having shaken the doctrine of the church, but simply because they branded with reprobation the scandals of the clergy,—their pomp, their pride, and all the vices of the prelates and priests. The things that they have affirmed, and which are irrefutable, I also think and declare like them.”  {GC88 113.2}
[GC88 114.1]      114       His words were interrupted. The prelates, trembling with rage, cried out, “What need have we of further proof?” “Away with the most obstinate of heretics!”  {GC88 114.1}
[GC88 114.2]         Unmoved by the tempest, Jerome exclaimed: “What! do you suppose that I fear to die? You have held me a whole year in a frightful dungeon, more horrible than death itself. You have treated me more cruelly than a Turk, Jew, or pagan, and my flesh has literally rotted off my bones alive; and yet I make no complaint, for lamentation ill becomes a man of heart and spirit; but I cannot but express my astonishment at such great barbarity toward a Christian.”  {GC88 114.2}
[GC88 114.3]         Again the storm of rage burst out; and Jerome was hurried away to prison. Yet there were some in the assembly upon whom his words had made a deep impression, and who desired to save his life. He was visited by dignitaries of the church, and urged to submit himself to the council. The most brilliant prospects were presented before him as the reward of renouncing his opposition to Rome. But like his Master, when offered the glory of the world, Jerome remained steadfast.  {GC88 114.3}
[GC88 114.4]         “Prove to me from the Holy Writings that I am in error,” he said, “and I will abjure it.”  {GC88 114.4}
[GC88 114.5]         “The Holy Writings!” exclaimed one of his tempters, “is everything to be judged by them? Who can understand them until the church has interpreted them?”  {GC88 114.5}
[GC88 114.6]         “Are the traditions of men more worthy of faith than the gospel of our Saviour?” replied Jerome. “Paul did not exhort those to whom he wrote to listen to the traditions of men, but said, ‘Search the Scriptures.’”  {GC88 114.6}
[GC88 114.7]         “Heretic,” was the response, “I repent having pleaded so long with you. I see that you are urged on by the devil.”  {GC88 114.7}
[GC88 114.8]         Erelong sentence of condemnation was passed upon him. He was led out to the same spot upon which Huss had yielded up his life. He went singing on his way, his countenance lighted up with joy and peace. His gaze was fixed upon Christ, and to him death had lost its terrors. When   115  the executioner, about to kindle the pile, stepped behind him, the martyr exclaimed, “Come forward boldly; apply the fire before my face. Had I been afraid, I should not be here.”  {GC88 114.8}
[GC88 115.1]         His last words, uttered as the flames rose about him, were a prayer. “Lord, Almighty Father,” he cried, “have pity on me, and pardon me my sins, for thou knowest that I have always loved thy truth.” His voice ceased, but his lips continued to move in prayer.  {GC88 115.1}
[GC88 115.2]         When the fire had done its work, the ashes of the martyr, with the earth upon which they rested, were gathered up, and, like those of Huss, were thrown into the Rhine. So perished God's faithful light-bearers. But the light of the truths which they proclaimed,—the light of their heroic example,—could not be extinguished. As well might men attempt to turn back the sun in its course as to prevent the dawning of that day which was even then breaking upon the world.  {GC88 115.2}
[GC88 115.3]         The execution of Huss had kindled a flame of indignation and horror in Bohemia. It was felt by the whole nation that he had fallen a prey to the malice of the priests and the treachery of the emperor. He was declared to have been a faithful teacher of the truth, and the council that decreed his death was charged with the guilt of murder. His doctrines now attracted greater attention that ever before. By the papal edicts the writings of Wycliffe had been condemned to the flames. But those that had escaped destruction were now brought out from their hiding-places, and studied in connection with the Bible, or such parts of it as the people could obtain, and many were thus led to accept the reformed faith.  {GC88 115.3}
[GC88 115.4]         The murderers of Huss did not stand quietly by and witness the triumph of his cause. The pope and the emperor united to crush out the movement, and the armies of Sigismund were hurled upon Bohemia.  {GC88 115.4}
[GC88 115.5]         But a deliverer was raised up. Ziska, who soon after the   116  opening of the war became totally blind, yet who was one of the ablest generals of his age, was the leader of the Bohemians. Trusting in the help of God and the righteousness of their cause, that people withstood the mightiest armies that could be brought against them. Again and again the emperor, raising fresh armies, invaded Bohemia, to be ignominiously repulsed. The Hussites were raised above the fear of death, and nothing could stand against them. A few years after the opening of the war, the brave Ziska died; but his place was filled by Procopius, who was an equally brave and skillful general, and in some respects a more able leader.  {GC88 115.5}
[GC88 116.1]         The enemies of the Bohemians, knowing that the blind warrior was dead, deemed the opportunity favorable for recovering all that they had lost. The pope now proclaimed a crusade against the Hussites, and again an immense force was precipitated upon Bohemia, but only to suffer terrible defeat. Another crusade was proclaimed. In all the papal countries of Europe, men, money, and munitions of war were raised. Multitudes flocked to the papal standard, assured that at last an end would be made of the Hussite heretics. Confident of victory, the vast force entered Bohemia. The people rallied to repel them. The two armies approached each other, until only a river lay between them. The allies were greatly superior in numbers, yet instead of advancing boldly to attack the Hussites, they stood as if spell-bound, silently gazing upon them. Then suddenly a mysterious terror fell upon the host. Without striking a blow that mighty force broke and scattered, as if dispelled by an unseen power. Great numbers were slaughtered by the Hussite army, which pursued the fugitives, and an immense booty fell into the hands of the victors, so that the war, instead of impoverishing, enriched the Bohemians.  {GC88 116.1}
[GC88 116.2]         A few years later, under a new pope, still another crusade was set on foot. As before, men and means were drawn from all the papist countries of Europe. Great were the   117  inducements held out to those who should engage in this perilous enterprise. Full forgiveness of the most heinous crimes was insured to every crusader. All who died in the war were promised a rich reward in Heaven, and those who survived were to reap honor and riches on the field of battle. Again a vast army was collected, and crossing the frontier they entered Bohemia. The Hussite forces fell back before them, thus drawing the invaders farther and farther into the country, and leading them to count the victory already won. At last the army of Procopius made a stand, and, turning upon the foe, advanced to give them battle. The crusaders, now discovering their mistake, lay in their encampment awaiting the onset. As the sound of the approaching force was heard, even before the Hussites were in sight, a panic again fell upon the crusaders. Princes, generals, and common soldiers, casting away their armor, fled in all directions. In vain the papal legate, who was the leader of the invasion, endeavored to rally his terrified and disorganized forces. Despite his utmost endeavors, he himself was swept along in the tide of fugitives. The rout was complete, and again an immense booty fell into the hands of the victors.  {GC88 116.2}
[GC88 117.1]         Thus the second time a vast army, sent forth by the most powerful nations of Europe, a host of brave, warlike men, trained and equipped for battle, fled without a blow, before the defenders of a small and hitherto feeble nation. Here was a manifestation of divine power. The invaders were smitten with a supernatural terror. He who overthrew the hosts of Pharaoh in the Red Sea, who put to flight the armies of Midian before Gideon and his three hundred, who in one night laid low the forces of the proud Assyrian, had again stretched out his hand to wither the power of the oppressor. “There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath despised them.” ［Psalm 53:5.］  {GC88 117.1}
[GC88 117.2]         The papal leaders, despairing of conquering by force, at   118  last resorted to diplomacy. A compromise was entered into, that while professing to grant to the Bohemians freedom of conscience, really betrayed them into the power of Rome. The Bohemians had specified four points as the condition of peace with Rome: The free preaching of the Bible; the right of the whole church to both the bread and the wine in the communion, and the use of the mother-tongue in divine worship; the exclusion of the clergy from all secular offices and authority; and in cases of crime, the jurisdiction of the civil courts over clergy and laity alike. The papal authorities at last agreed to accept the four articles, stipulating, however, that the right of explaining them, of deciding upon their exact meaning, should belong to the church. On this basis a treaty was entered into, and Rome gained by dissimulation and fraud what she had failed to gain by conflict; for, placing her own interpretation upon the Hussite articles, as upon the Bible, she could pervert their meaning to suit her own purposes.  {GC88 117.2}
[GC88 118.1]         A large class in Bohemia, seeing that it betrayed their liberties, could not consent to the compact. Dissensions and divisions arose, leading to strife and bloodshed among themselves. In this strife the noble Procopius fell, and the liberties of Bohemia perished.  {GC88 118.1}
[GC88 118.2]         Sigismund, the betrayer of Huss and Jerome, now became king of Bohemia, and, regardless of his oath to support the rights of the Bohemians, he proceeded to establish popery. But he had gained little by his subservience to Rome. For twenty years his life had been filled with labors and perils. His armies had been wasted and his treasuries drained by a long and fruitless struggle; and now, after reigning one year, he died, leaving his kingdom on the brink of civil war, and bequeathing to posterity a name branded with infamy.  {GC88 118.2}
[GC88 118.3]         Tumults, strife, and bloodshed were protracted. Again foreign armies invaded Bohemia, and internal dissension continued to distract the nation. Those who remained faithful to the gospel were subjected to a bloody persecution.   119  As their former brethren, entering into compact with Rome, imbibed her errors, those who adhered to the ancient faith had formed themselves into a distinct church, taking the name of “United Brethren.” This act drew upon them maledictions from all classes. Yet their firmness was unshaken. Forced to find refuge in the woods and caves, they still assembled to read God's Word and unite in his worship.  {GC88 118.3}
[GC88 119.1]         Through messengers secretly sent out into different countries, they learned that here and there were isolated confessors of the truth—a few in this city and a few in that, the object, like themselves, of persecution; and that amid the mountains of the Alps was an ancient church, resting on the foundations of Scripture. This intelligence was received with great joy, and a correspondence was opened with the Waldensian Christians.  {GC88 119.1}
[GC88 119.2]         Steadfast to the gospel, the Bohemians waited through the night of their persecution, in the darkest hour still turning their eyes toward the horizon like men who watch for the morning. “Their lot was cast in evil days, but they remembered the words first uttered by Huss, and repeated by Jerome, that a century must revolve before the day should break. These were to the Hussites what the words of Joseph were to the tribes in the house of bondage: ‘I die, and God will surely visit you, and bring you out.’” About the year 1470 persecution ceased, and there followed a period of comparative prosperity. When “the end of the century arrived, it found two hundred churches of the ‘United Brethren’ in Bohemia and Moravia. So goodly was the remnant which, escaping the destructive fury of fire and sword, was permitted to see the dawning of that day which Huss had foretold.”  {GC88 119.2}
[GC88 120.1]      Chapter VII - Luther's Separation from Rome       Foremost among those who were called to lead the church from the darkness of popery into the light of a purer faith, stood Martin Luther. Zealous, ardent, and devoted, knowing no fear but the fear of God, and acknowledging no foundation for religious faith but the Holy Scriptures, Luther was the man for his time; through him, God accomplished a great work for the reformation of the church and the enlightenment of the world.  {GC88 120.1}
[GC88 120.2]         Like the first heralds of the gospel, Luther sprung from the ranks of poverty. His early years were spent in the humble home of a German peasant. By daily toil as a miner, his father earned the means for his education. He intended him for a lawyer; but God purposed to make him a builder in the great temple that was rising so slowly through the centuries. Hardship, privation, and severe discipline were the school in which Infinite Wisdom prepared Luther for the important mission of his life.  {GC88 120.2}
[GC88 120.3]         Luther's father was a man of strong and active mind, and great force of character, honest, resolute, and straightforward. 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.  {GC88 120.3}
[GC88 120.4]         Luther's parents bestowed great care upon the education and training of their children. They endeavored to instruct   121  them in the knowledge of God and the practice of Christian virtues. The father's prayer often ascended in the hearing of his son, that the child might remember the name of the Lord, and one day aid in the advancement of his truth. Every advantage for moral or intellectual culture which their life of toil permitted them to enjoy, was eagerly improved by these parents. Their efforts were earnest and persevering to prepare their children for a life of piety and usefulness. With their firmness and strength of character they sometimes exercised too great severity; but the reformer himself, though conscious that in some respects they had erred, found in their discipline more to approve than to condemn.  {GC88 120.4}
[GC88 121.1]         At school, where he was sent at an early age, Luther was treated with harshness and even violence. So great was the poverty of his parents, that upon going from home to school in another town he was for a time 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. Yet under so many and  so great discouragements, Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which attracted his soul.  {GC88 121.1}
[GC88 121.2]         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. When, at the age of eighteen, he entered the University of Erfurt, his situation was more favorable and his prospects brighter than in his earlier years. His parents having by thrift and industry acquired a competence, they were able to render him all needed assistance. And the influence of judicious friends had somewhat lessened the gloomy effects of his former   122  training. He applied himself to the study of the best authors, diligently treasuring their most weighty thoughts, and making the wisdom of the wise his own. Even under the harsh discipline of his former instructors, he had early given promise of distinction; and with favorable influences his mind rapidly developed. A retentive memory, a lively imagination, strong reasoning powers, and untiring application, soon placed him in the foremost rank among his associates. Intellectual discipline ripened his understanding, and aroused an activity of mind and a keenness of perception that were preparing him for the conflicts of his life.  {GC88 121.2}
[GC88 122.1]         The fear of the Lord 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.”  {GC88 122.1}
[GC88 122.2]         While one day examining the books in the library of the university, Luther discovered a Latin Bible. Such a book he had never before seen. He was ignorant even of its existence. He had heard portions of the Gospels and Epistles, which were read to the people at public worship, and he supposed that these were the entire Bible. Now, for the first time, he looked upon the whole of God's Word. With mingled awe and wonder he turned the sacred pages; with quickened pulse and throbbing heart he read 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 revealed 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 took hold upon him as never before.  {GC88 122.2}
[GC88 122.3]         An earnest desire to be free from sin and to find peace with God, led him at last to enter a cloister, and devote   123  himself to a monastic life. Here he was required to perform the lowest drudgery, 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 this humiliation, believing that it was necessary because of his sins.  {GC88 122.3}
[GC88 123.1]         Every moment that could be spared from his daily duties he employed in study, robbing himself of sleep, and grudging even the time spent at his scanty meals. Above everything else he delighted in the study of God's Word. He had found a Bible chained to the convent wall, and to this he often repaired. As his convictions of sin deepened, he sought by his own works to obtain pardon and peace. He led a most rigorous life, endeavoring, by fasting, vigils, and scourgings, to subdue the evils of his nature, from which the monastic life had brought no release. He shrank from no sacrifice by which he might attain to that purity of heart which would enable him to stand approved before God. “I was indeed a pious monk,” he afterward said, “and followed the rules of my order more strictly than I can express. If ever monk could attain Heaven by his monkish works, I should certainly have been entitled to it. If I had continued much longer, I should have carried my mortifications even to death.” As the result of this painful discipline, he lost 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.  {GC88 123.1}
[GC88 123.2]         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 on account of your sins, cast yourself into the arms of your Redeemer. Trust in him,—in the righteousness of his life,—in   124  the atonement of his death. Listen to the Son of God. He became man to give you the assurance of 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.  {GC88 123.2}
[GC88 124.1]         Luther was ordained a priest, and was called from the cloister to a professorship in the University of Wittenberg. Here he applied himself to the study of the Scriptures in the original tongues. He began to lecture upon the Bible; and the book of Psalm, the Gospels, and the Epistles were opened to the understanding of crowds of delighted listeners. Staupitz, his friend and superior, urged him to ascend the pulpit, and preach the Word of God. 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. Already he was mighty in the Scriptures, and the grace of God rested upon him. His eloquence captivated his hearers, the clearness and power with which he presented the truth convinced their understanding, and his fervor touched their hearts.  {GC88 124.1}
[GC88 124.2]         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 was led to visit Rome. He pursued his journey on foot, lodging at the monasteries on the way. At a convent in Italy he was filled with wonder at the wealth, magnificence, and luxury that he witnessed. Endowed with a princely revenue, the monks dwelt in splendid apartments, attired themselves in the richest and most costly robes, and feasted at a sumptuous table. With painful misgivings Luther contrasted this scene with the self-denial and hardship of his own life. His mind was becoming perplexed.  {GC88 124.2}
[GC88 124.3]         At last he beheld in the distance the seven-hilled city. With deep emotion he prostrated himself upon the earth, exclaiming, “Holy Rome, I salute thee!” He entered the   125  city, visited the churches, listened to the marvelous tales repeated by priests and monks, and performed all the ceremonies required. Everywhere he looked upon scenes that filled him with astonishment and horror. He saw that iniquity existed among all classes of the clergy. He heard indecent jokes from prelates, and was filled with horror at their awful profanity, even during mass. As he mingled with the monks and citizens, he met dissipation, debauchery. Turn where he would, in the place of sanctity he found profanation. “It is incredible,” he wrote, “what sins and atrocities are committed in Rome; they must be seen and heard to be believed. So that it is usual to say, ‘If there be a hell, Rome is built above it. It is an abyss whence all sins proceed.”  {GC88 124.3}
[GC88 125.1]         By a recent decretal, an indulgence had been promised by the pope to all who should ascend upon their knees “Pilate's staircase,” said to have been descended by our Saviour on leaving the Roman judgment-hall, and to have been miraculously conveyed from Jerusalem to Rome. Luther was one day devoutly climbing these steps, when suddenly a voice like thunder seemed to say to him, “The just shall live by faith.” ［Romans 1:17.］ He sprung upon his feet, and hastened from the place, in shame and horror. 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. His eyes had been opened, and were never again to be closed, to the 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 papal church.  {GC88 125.1}
[GC88 125.2]         After his return from Rome, 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,   126  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. He firmly declared that Christians should receive no other doctrines than those which rest on the authority of the Sacred Scriptures. These words struck at the very foundation of papal supremacy. They contained the vital principle of the Reformation.  {GC88 125.2}
[GC88 126.1]         Luther saw the danger of exalting human theories above the Word of God. He fearlessly attacked the speculative infidelity of the schoolmen, and opposed the philosophy and theology which had so long held a controlling influence upon the people. He denounced such studies as not only worthless but pernicious, and sought to turn the minds of his hearers from the sophistries of philosophers and theologians to the eternal truths set forth by prophets and apostles.  {GC88 126.1}
[GC88 126.2]         Precious was the message which he bore to the eager crowds that hung upon his words. Never before had such teaching fallen upon their ears. The glad tidings of a Saviour's love, the assurance of pardon and peace through his atoning blood, rejoiced their hearts, and inspired within them an immortal hope. At Wittenberg a light was kindled whose rays should extend to the uttermost parts of the earth, and which was to increase in brightness to the close of time.  {GC88 126.2}
[GC88 126.3]         But light and darkness cannot harmonize. Between truth and error there is an irrepressible conflict. To uphold and defend the one is to attack and overthrow the other. Our Saviour himself declared, “I came not to send peace, but a sword.” ［Matthew 10:34.］ Said Luther, a few years after the opening of the Reformation, “God does not conduct, but drives me forward. I am not master of my own actions. I would gladly live in repose, but I am thrown into the midst of tumults and revolutions.” He was now about to be urged into the contest.  {GC88 126.3}
[GC88 126.4]         The Roman Church had made merchandise of the grace   127  of God. The tables of the money-changers ［Matthew 21:12.］ were set up beside her altars, and the air resounded with the shouts of buyers and sellers. Under the plea of raising funds for the erection of St. Peter's church at Rome, indulgences for sin were publicly offered for sale by the authority of the pope. By the price of crime a temple was to be built up for God's worship,—the corner-stone laid with the wages of iniquity. But the very means adopted for Rome's aggrandizement provoked the deadliest blow to her power and greatness. It was this that aroused the most determined and successful of the enemies of popery, and led to the battle which shook the papal throne, and jostled the triple crown upon the pontiff's head.  {GC88 126.4}
[GC88 127.1]         The official appointed to conduct the sale of indulgences in Germany—Tetzel by name—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 employed to further the mercenary and unscrupulous projects of the pope. With great effrontery he repeated the most glaring falsehoods, and related marvelous tales to deceive an ignorant, credulous, and superstitious people. Had they possessed the Word of God, they would not have been thus deceived. It was to keep them under the control of the papacy, in order to swell the power and wealth of her ambitious leaders, that the Bible had been withheld from them.  {GC88 127.1}
[GC88 127.2]         As Tetzel entered a town, a messenger went before him, announcing, “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. The infamous traffic was set up in the church, and Tetzel, ascending the pulpit, extolled indulgences as the most precious gift of God. He declared that by virtue of his certificates of pardon, all the sins which the purchaser should afterward desire to commit would be forgiven him, and that “even repentance was not indispensable.” More than this,   128  he assured his hearers that the indulgences had power to save not only the living but the dead; that the very moment the money should clink against the bottom of his chest, the soul in whose behalf it had been paid would escape from purgatory and make its way to Heaven.  {GC88 127.2}
[GC88 128.1]         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.” ［Acts 8:20.］ 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 requires repentance, faith, and diligent effort to resist and overcome sin.  {GC88 128.1}
[GC88 128.2]         The doctrine of indulgences had 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. No prelate dared lift his voice against this iniquitous traffic, but the minds of men were becoming disturbed and uneasy, and many eagerly inquired if God would not work through some instrumentality for the purification of his church.  {GC88 128.2}
[GC88 128.3]         Luther, though still a papist of the straitest sort, was filled with horror at the blasphemous assumptions of the indulgence-mongers. Many of his own congregation had purchased certificates of pardon, and they soon began to come to their pastor, 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 repaired to Tetzel with the complaint that their confessor had refused his certificates; and some boldly demanded that their money be returned to them. The friar was filled with rage. He uttered the most terrible curses, caused fires to be lighted in the public squares, and   129  declared that he had orders from the pope “to burn the heretics who dared oppose his most holy indulgences.”  {GC88 128.3}
[GC88 129.1]         Luther now entered boldly upon his work as a champion of the truth. His voice was heard from the pulpit in earnest, solemn warning. He set before the people the offensive character of sin, and taught 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 counseled the people not to buy the indulgences, but to look in faith to a crucified Redeemer. He related his own painful experience on vainly seeking by humiliation and penance to secure salvation, and assured his hearers that it was by looking away from himself and believing in Christ that he found peace and joy.  {GC88 129.1}
[GC88 129.2]         As Tetzel continued his traffic and his impious pretensions, Luther determined upon a more effectual protest against these crying abuses. An occasion soon offered. The castle church of Wittenberg possessed many relics, which on certain holy days were exhibited to the people, and full remission of sins was granted to all who then visited the church and made confession. According on these days the people in great numbers resorted thither. One of the most important of these occasions, the festival of “All-Saints,” was approaching. On the preceding day, Luther, joining the crowds that were already making their way to the church, posted on its door a paper containing ninety-five propositions against the doctrine of indulgences. He declared his willingness to defend these theses next day at the university, against all who should see fit to attack them.  {GC88 129.2}
[GC88 129.3]         His 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. By these theses 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   130  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 is the most valuable treasure of the church, and that the grace of God, therein revealed, is freely bestowed upon all who seek it by repentance and faith.  {GC88 129.3}
[GC88 130.1]         Luther's theses challenged discussion; but no one dared accept the challenge. The questions which he proposed had in a few days spread through all 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 to know 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 which denied the right of appeal from its decisions.  {GC88 130.1}
[GC88 130.2]         But the sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were swept away. Crafty ecclesiastics, interrupted in their work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold their pretensions. The reformer had 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 responded, “that one can seldom advance a new idea without having some appearance of pride, and without being accused of exciting 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.”  {GC88 130.2}
[GC88 131.1]      131       Again he declared: “What I am doing will not be effected by the prudence of man, but by the counsel of God. If the work be of God, who shall stop it? If it be not, who shall forward it? Not my will, not theirs, not ours, but thy will, holy Father who art in Heaven!”  {GC88 131.1}
[GC88 131.2]         Though Luther had been moved by the Spirit of God to begin his work, 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 of the people, both in the church and in the schools, would gladly unite with him in efforts for reform. Words of encouragement from those on high position had inspired him with joy and hope. Already in anticipation he had seen a brighter day dawning for the church. But encouragement had changed to reproach and condemnation. Many dignitaries, both of Church and State, were convicted of the truthfulness of his 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 authority of Rome, to stop thousands of streams now flowing into her treasury, and thus greatly to curtail the extravagance and luxury of the papal 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.  {GC88 131.2}
[GC88 131.3]         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 set himself against the authority of the church. “Who was I,” he writes, “to oppose the majesty of the pope, before whom the   132  kings of the earth and the whole world trembled?” “No one can know what I suffered in those first two years, and into what dejection and even despair I was often plunged.” But he was not left to become utterly disheartened. When human support failed, he looked to God alone, and learned that he could lean in perfect safety upon that all-powerful arm.  {GC88 131.3}
[GC88 132.1]         To a friend of the Reformation Luther wrote: “We cannot attain to the understanding of Scripture either by study or by 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 all be taught of God.’ Hope nothing from your study and the strength of your intellect; but simply put your trust in God, and in the guidance of his Spirit. Believe one who has made trial of this matter.” 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 advised. In the conflict with the powers of evil, there is need of something more than strength of intellect and human wisdom.  {GC88 132.1}
[GC88 132.2]         When enemies appealed to custom and tradition, or to the assertions and authority of the pope, Luther met them with the Bible, and the Bible only. 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. “He is a heretic,” cried the 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.  {GC88 132.2}
[GC88 133.1]      133       Luther's teachings attracted the attention of thoughtful minds throughout all Germany. From his sermons and writings issued beams of light which 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 rites and earthly mediators, were now turning, in penitence and faith, to Christ and him crucified.  {GC88 133.1}
[GC88 133.2]         This widespread interest aroused still further the fears of the papal authorities. Luther received a summons to appear at Rome to answer to the charge of heresy. The command filled his friends with terror. They knew full well the danger that threatened him in that corrupt city, already drunk with the blood of the martyrs of Jesus. They protested against his going to Rome, and requested that he receive his examination in Germany.  {GC88 133.2}
[GC88 133.3]         This arrangement was finally effected, and the pope's legate was appointed to hear the case. In the instructions communicated by the pontiff to this official, it was stated that Luther had already been declared a heretic. The legate was therefore charged to “prosecute and reduce him to submission without delay.” If he should remain steadfast, and the legate should fail to gain possession of his person, he was empowered to “proscribe him in all places in Germany, to put away, curse, and excommunicate all who were attached to him.” And further, the pope directed his legate, in order entirely to root out the pestilent heresy, to excommunicate all, of whatever dignity in Church or State,   134  except the emperor, who should neglect to seize Luther and his adherents, and deliver them up to the vengeance of Rome.  {GC88 133.3}
[GC88 134.1]         Here is displayed the true spirit of popery. Not a trace of Christian principle, or even of common justice, is to be seen in the whole document. Luther was at a great distance from Rome; he had had no opportunity to explain or defend his position; yet before his case had been investigated, he was 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!  {GC88 134.1}
[GC88 134.2]         At this time, when Luther so much needed the sympathy and counsel of a true friend, God's providence sent Melancthon to Wittenberg. Young in years, modest and diffident in his manners, Melancthon's sound judgment, extensive knowledge, and winning eloquence, combined with the purity and uprightness of his character, won universal admiration and esteem. The brilliancy of his talents was not more marked than his gentleness of disposition. He soon became an earnest disciple of the gospel, and Luther's most trusted friend and valued supporter; his gentleness, caution, and exactness serving as a complement to Luther's courage and energy. Their union in the work added strength to the Reformation, and was a source of great encouragement to Luther.  {GC88 134.2}
[GC88 134.3]         Augsburg had been fixed upon as the place of trial, and the reformer set out on foot to perform the journey thither. Serious fears were entertained in his behalf. Threats had been made openly that he would be seized and murdered on the way, and his friends begged him not to venture. They even entreated him to leave Wittenberg for a time, and find safety with those who would gladly protect him. But he 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   135  contention; but the more they increase their threatenings, the more they multiply my joy. . . . 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.”  {GC88 134.3}
[GC88 135.1]         The tidings of Luther's arrival at Augsburg gave great satisfaction to the papal legate. The troublesome heretic who was exciting the attention of the whole world seemed now in the power of Rome, and the legate determined that he should not escape. The reformer had failed to provide himself with a safe-conduct. His friends urged him not to appear before the legate without one, and they themselves undertook to procure it from the emperor. The legate intended to force Luther, if possible, to retract, or, failing in this, to cause him to be conveyed to Rome, to share the fate of Huss and Jerome. Therefore through his agents he endeavored to induce Luther to appear without a safe-conduct, trusting himself to his mercy. This the reformer firmly declined to do. Not until he had received the document pledging him the emperor's protection, did he appear in the presence of the papal ambassador.  {GC88 135.1}
[GC88 135.2]         As a matter of policy, the Romanists had decided to attempt to win Luther by an appearance of gentleness. The legate, in his interviews with him, professed great friendliness; but he demanded that Luther submit implicitly to the authority of the church, and yield every point, without argument or question. He had not rightly estimated the character of the man with whom he had to deal. Luther, in reply, expressed 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. But at the same time he protested against the cardinal's course in requiring him to retract without having proved him in error.  {GC88 135.2}
[GC88 136.1]      136       The only response was, “Recant, recant.” The reformer showed that his position was sustained by the Scriptures, and firmly declared that he could not renounce the truth. The legate, unable to reply to Luther's arguments, overwhelmed him with a storm of reproaches, gibes, and flattery, interspersed with quotations from tradition and the sayings of the Fathers, granting the reformer no opportunity to speak. Seeing that the conference, thus continued, would be utterly futile, Luther finally obtained a reluctant permission to present his answer in writing.  {GC88 136.1}
[GC88 136.2]         “In so doing,” said he, writing to a friend, “the oppressed find double gain; first, what is written may be submitted to the judgment of others; and second, one has a better chance of working on the fears, if not on the conscience, of an arrogant and babbling despot, who would otherwise overpower by his imperious language.” At the next interview, Luther presented a clear, concise, and forcible exposition of his views, fully supported by many quotations from Scripture. This paper, after reading aloud, he handed to the cardinal, who, however, cast it contemptuously aside, declaring it to be a mass of idle words and irrelevant quotations. Luther, fully roused, now met the haughty prelate on his own ground, —the traditions and teachings of the church —and utterly overthrew his assumptions.  {GC88 136.2}
[GC88 136.3]         When the 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.” And he finally declared, in a haughty and angry tone, “Retract, or return no more.”  {GC88 136.3}
[GC88 136.4]         The reformer promptly withdrew with his friends, thus declaring plainly that no retraction was to be expected from him. This was not what the cardinal had purposed. He had flattered himself that by violence he could awe Luther to   137  submission. Now, left alone with his supporters, he looked from one to another, in utter chagrin at the unexpected failure of his schemes.  {GC88 136.4}
[GC88 137.1]         Luther's efforts on this occasion were not without good results. The large assembly present 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 positions. How marked the contrast! The reformer, simple, humble, 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 Scriptures, yet vehemently crying, “Retract, or be sent to Rome for punishment.”  {GC88 137.1}
[GC88 137.2]         Notwithstanding Luther had secured a safe-conduct, the Romanists were plotting to seize and imprison him. His friends urged that as it was useless for him to prolong his stay, he should return to Wittenberg without delay, and that the utmost caution should be observed in order to conceal his intentions. He accordingly left Augsburg before daybreak, on horseback, 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 be 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. Once safely outside, the fugitives hastened their flight, and before the legate learned of Luther's departure, he was beyond the reach of his persecutors. 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.  {GC88 137.2}
[GC88 137.3]         At the news of Luther's escape, the 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 his hope was   138  disappointed. He gave expression to his wrath in a letter to Frederick, the Elector of Saxony, bitterly denouncing Luther, and demanding that Frederick send the reformer to Rome or banish him from Saxony.  {GC88 137.3}
[GC88 138.1]         In defense, Luther urged that the legate or the pope show him his errors from the Scriptures, and pledged himself in the most solemn manner to renounce his doctrines if they could be shown to contradict the Word of God. And he expressed his gratitude to God that he had been counted worthy to suffer in so holy a cause.  {GC88 138.1}
[GC88 138.2]         The elector had, as yet, little knowledge of the reformed doctrines, but he was deeply impressed by the candor, force, and clearness of Luther's words; and, until the reformer should be proved to be in error, Frederick resolved to stand as his protector. In reply to the legate's demand he wrote: “Since Doctor Martin has appeared before you at Augsburg, you should be satisfied. We did not expect that you would endeavor to make him retract without having convinced him of his errors. None of the learned men in our principality have informed us that Martin's doctrine is impious, antichristian, or heretical. We must refuse, therefore, either to send Luther to Rome or to expel him from our States.”  {GC88 138.2}
[GC88 138.3]         The elector saw that there was a general breaking down of the moral restraints of society. A great work of reform was needed. The complicated and expensive arrangements to restrain and punish crime would be unnecessary if men but acknowledged and obeyed the requirements of God and the dictates of an enlightened conscience. 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.  {GC88 138.3}
[GC88 138.4]         He saw also that as a professor in the university Luther was eminently successful. Only a year had passed since the reformer posted his theses on the castle church, yet there was already a great falling off in the number of pilgrims   139  that visited the church at the festival of All-Saints. Rome had been deprived of worshipers and offerings, but their place was filled by another class, who now came to Wittenberg,—not pilgrims to adore her relics, but students to fill her halls of learning. The writings of Luther had kindled everywhere a new interest in the Holy Scriptures, and not only from all parts of Germany, but from other lands, students flocked to the university. Young men, coming in sight of Wittenberg for the first time, would “raise their hands to heaven, and bless God for having caused the light of truth to shine forth from Wittenberg, as in former ages from Mount Zion, that it might penetrate to the most distant lands.”  {GC88 138.4}
[GC88 139.1]         Luther was as yet but partially converted from the errors of Romanism. But as he compared the Holy Oracles with the papal decrees and constitutions, he was filled with wonder. “I am reading,” he wrote, “the decretals of the popes, and . . . . I know not whether the pope is antichrist 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.  {GC88 139.1}
[GC88 139.2]         The reformer's writings and his doctrine were extending to every nation in Christendom. The work spread to Switzerland and Holland. Copies of his writings found their way to France and Spain. In England his teachings were received as the word of life. To Belgium and Italy also the truth had extended. Thousands were awakening from their death-like stupor to the joy and hope of a life of faith.  {GC88 139.2}
[GC88 139.3]         Rome became more and more exasperated by the attacks of Luther, and it was declared by some of his fanatical opponents, even by doctors in Catholic universities, that he who should kill the rebellious monk would be without sin. One day a stranger, with a pistol hidden under his cloak, approached the reformer, and inquired why he went thus   140  alone. “I am in the hands of God,” answered Luther. “He is my help and my shield. What can man do unto me?” Upon hearing these words, the stranger turned pale, and fled away, as from the presence of the angels of Heaven.  {GC88 139.3}
[GC88 140.1]         Rome was bent upon the destruction of Luther; but God was his defense. His doctrines were heard everywhere,—in convents, in cottages, in the castles of the nobles, in the universities, in the palaces of kings; and noble men were rising on every hand to sustain his efforts.  {GC88 140.1}
[GC88 140.2]         It was about this time that Luther, reading the works of Huss, found that the great truth of justification by faith, which he himself was seeking to uphold and teach, had been held by the Bohemian reformer. “We have all,” said Luther, “Paul, Augustine, and myself, been Hussites without knowing it.” “God will surely visit it upon the world,” he continued, “that the truth was preached to it a century ago, and burned.”  {GC88 140.2}
[GC88 140.3]         In an appeal to the emperor and nobility of Germany in behalf of the Reformation of Christianity, Luther wrote concerning 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 of being, said, `My kingdom is not of this world.’ Can the dominions of a vicar extend beyond those of his superior?”  {GC88 140.3}
[GC88 140.4]         He wrote 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 advise no 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.”  {GC88 140.4}
[GC88 140.5]         This appeal was rapidly circulated throughout Germany,   141  and exerted a powerful influence upon the people. The whole nation was stirred, and multitudes were roused to rally around the standard of reform. Luther's opponents, burning with a desire for revenge, urged the pope to take decisive measures against him. It was decreed that his doctrines should be immediately condemned. Sixty days were granted the reformer and his adherents, after which, if they did not recant, they were all to be excommunicated.  {GC88 140.5}
[GC88 141.1]         That was a terrible crisis for the Reformation. For centuries Rome's sentence of excommunication had struck terror to powerful monarchs; it had filled mighty empires with woe and desolation. Those upon whom its condemnation fell, were universally regarded with dread and horror; they were cut off from intercourse with their fellows, and treated as outlaws, to be hunted to extermination. 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, and I care not to know.” “Wherever the blow may reach me. I fear not. 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 matter to die for the Word, since this Word, that was made flesh for us, 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.”  {GC88 141.1}
[GC88 141.2]         When the papal bull reached Luther, he said: “I despise it, and resist it, as impious and false. . . . It is Christ himself who is condemned therein.” “I glory in the prospect of suffering for the best of causes. Already I feel greater liberty; for I know now that the pope is antichrist, and that his throne is that of Satan himself.”  {GC88 141.2}
[GC88 141.3]         Yet the mandate of Rome was not without effect. Prison, torture, and sword were weapons potent to enforce obedience. The weak and superstitious trembled before the decree of the pope, and while there was general sympathy for Luther,   142  many felt that life was too dear to be risked in the cause of reform. Everything seemed to indicate that the reformer's work was about to close.  {GC88 141.3}
[GC88 142.1]         But Luther was fearless still. Rome had hurled her anathemas against him, and the world looked on, nothing doubting that he would perish or be forced to yield. But with terrible power he flung back upon herself the sentence of condemnation, and publicly declared his determination to abandon her forever. In the presence of a crowd of students, doctors, and citizens of all ranks, Luther burned the pope's bull, with the canon laws, the decretals, and certain writings sustaining the papal power. “My enemies have been able by burning my books,” he said, “to injure the cause of truth in the minds of some, and to destroy souls; for this reason I consume their books in return. A serious struggle has just commenced. Hitherto I have been playing with the pope; now I wage open war. I began this work in God's name; it will be ended without me, and by his might.”  {GC88 142.1}
[GC88 142.2]         To the reproaches of his enemies, who taunted him with the weakness of his cause, Luther answered: “Who knows if God has not chosen and called me to perform this needed work, and if these babblers ought not to fear that by despising me, they despise God himself? They say I am alone; no, for Jehovah is with me. In their sense, Moses was alone at the departure from Egypt; Elijah was alone in the reign of King Ahab; Isaiah was alone in Jerusalem; Ezekiel was alone in Babylon. Hear this, O Rome: God never selected as a prophet either the high priest or any great personage; but rather, he chose low and despised men, once even the shepherd Amos. In every age the saints have been compelled to rebuke kings, princes, recreant priests, and wise men at the peril of their lives.” “I do not say that I also am a prophet; but I do say that they ought to fear precisely because I am alone, while on the side of the oppressor are numbers, caste, wealth, and mocking letters. Yes, I am   143  alone; but I stand serene, because side by side with me is the Word of God; and with all their boasted numbers, this, the greatest of powers, is not with them.”  {GC88 142.2}
[GC88 143.1]         Yet it was not without a terrible struggle with himself that Luther decided upon a final separation from the church. It was about this time that he wrote: “I feel more and more every day how difficult it is to lay aside the scruples which one has imbibed in childhood. Oh, how much pain it cost me, though I had the Scriptures on my side, to justify it to myself that I should dare to make a stand alone against the pope, and hold him forth as antichrist! What have the tribulations of my heart not been! How many times have I asked myself with bitterness that question which was so frequent on the lips of the papist: “Art thou alone wise? Can every one else be mistaken? How will it be, if, after all, it is thyself who art wrong, and who art involving in thy error so many souls, who will then be eternally damned?” “Twas so I fought with myself and with Satan, till Christ, by his infallible Word, fortified my heart against these doubts.”  {GC88 143.1}
[GC88 143.2]         The pope had threatened Luther with excommunication if he did not recant, and the threat was now fulfilled. A new bull appeared, declaring the reformer's final separation from the Romish Church, denouncing him as accursed of Heaven, and including in the same condemnation all who should receive his doctrines. The great contest had been fully entered upon.  {GC88 143.2}
[GC88 143.3]         Opposition is the lot of all whom God employs to present truths specially applicable to their time. There was a present truth in the days of Luther,—a truth at that time of special importance; there is a present truth for the church today. He who does all things according to the counsel of his will, has been pleased to place men under various circumstances, and to enjoin upon them duties peculiar to the times in which they live, and the conditions under which they are placed. If they would prize the light given them,   144  broader views of truth would be opened before them. But truth is no more desired by the majority today than it was by the papists who opposed Luther. There is the same disposition to accept the theories and traditions of men instead of the Word of God as in former ages. Those who present the truth for this time should not expect to be received with greater favor than were earlier reformers. The great controversy between truth and error, between Christ and Satan, is to increase in intensity to the close of this world's history.  {GC88 143.3}
[GC88 144.1]         Said Jesus to his disciples: “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. Remember the word that I said unto you, The servant is not greater than his Lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.” ［John 15:19, 20.］ And on the other hand our Lord declared plainly: “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. ［Luke 6:26.］ The  spirit of the world is no more in harmony with the Spirit of Christ today than in earlier times; and those who preach the Word of God in its purity will be received with no greater favor now than then. The forms of opposition to the truth may change, the enmity may be less open because it is more subtle; but the same antagonism still exists, and will be manifested to the end of time.  {GC88 144.1}
[GC88 145.1]      Chapter VIII - Luther Before the Diet       A new emperor, Charles V., had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations, and induce the monarch to employ his power against the Reformation. On the other hand, the Elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied with nothing short of an imperial edict sentencing Luther to death. The elector had declared firmly that “neither his imperial majesty nor any one else had yet made it appear to him that the reformer's writings had been refuted; “therefore he requested “that Doctor Luther be furnished with a safe-conduct, so that he might answer for himself before a tribunal of learned, pious, and impartial judges.”  {GC88 145.1}
[GC88 145.2]         The attention of all parties was now directed to the assembly of the German States which convened at Worms soon after the accession of Charles to the empire. There were important political questions and interests to be considered by this national council; for the first time the princes of Germany were to meet their youthful monarch in deliberative assembly. From all parts of the Fatherland had come the dignitaries of Church and State. Secular lords, highborn powerful, and jealous of their hereditary rights; princely ecclesiastics, flushed with their conscious superiority in rank and power; courtly knights and their armed retainers; and ambassadors from foreign and distant lands—all   146  gathered at Worms. Yet in that vast assembly the subject that excited the deepest interest, was the cause of the Saxon reformer.  {GC88 145.2}
[GC88 146.1]         Charles had previously directed the elector to bring Luther with him to the Diet, assuring him of protection, and promising a free discussion, with competent persons, of the questions in dispute. Luther was anxious to appear before the emperor. His health was at this time much impaired; yet he wrote to the elector: “If I cannot perform the journey to Worms in good health, I will be carried there, sick as I am. For, since the emperor has summoned me, I cannot doubt that it is the call of God himself. 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 place the matter in the Lord's hands. 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 of little consequence. Let us only take care that the gospel be not exposed to the scorn 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?” “Expect anything from me but flight or recantation. Fly I cannot; still less can I recant.”  {GC88 146.1}
[GC88 146.2]         As the news was circulated at Worms that Luther was to appear before the Diet, a general excitement was created. Aleander, the papal legate to whom the case had been specially intrusted, was alarmed and enraged. He saw that the result would be disastrous 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. Furthermore, he was apprehensive that the eloquent and powerful arguments of this man might turn 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   147  Worms. About this time the bull declaring Luther's excommunication was published; and this, coupled with the representations of the legate, induced the emperor to yield. He wrote to the elector that if Luther would not retract, he must remain at Wittenberg.  {GC88 146.2}
[GC88 147.1]         Not content with this victory, Aleander 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 princes, prelates, and other members of the assembly, accusing the reformer of sedition, rebellion, impiety, and blasphemy. But the vehemence and passion manifested by the legate revealed too plainly the spirit by which he was actuated. “Hatred and thirst for vengeance,” said a papist writer, “are his motives, rather than true zeal for religion.” The majority of the Diet were more than ever inclined to regard Luther's cause with favor.  {GC88 147.1}
[GC88 147.2]         With redoubled zeal, Aleander urged upon the emperor the duty of executing the papal edicts. But under the laws of Germany this could not be done without the concurrence of the princes, and, overcome at last by the legate's importunity, Charles bade him present his case to the Diet. “It was a proud day for the nuncio. The assembly was a great one; the cause was even greater. Aleander was to plead for Rome, the mother and mistress of all churches; he was to vindicate the princedom of Peter before the assembled principalities of Christendom. He had the gift of eloquence, and he rose to the greatness of the occasion. Providence ordered it that Rome should appear and plead by the ablest of her orators in the presence of the most august of tribunals, before she was condemned.” With some misgivings those who favored the reformer looked forward to the effect of Aleander's speech. The Elector of Saxony was not present, but by his direction some of his councillors attended, to take notes of the nuncio's address.  {GC88 147.2}
[GC88 147.3]         With all the power of learning and eloquence, Aleander   148  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 is enough in the errors of Luther,” he declared, “to warrant the burning of a hundred thousand heretics.  {GC88 147.3}
[GC88 148.1]         In conclusion, he endeavored to cast contempt upon the adherents of the reformed faith: “What are all these Lutherans? —A motley rabble of insolent grammarians, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles, with the common people whom they have misled and perverted. How greatly superior is the Catholic party in numbers, intelligence, and power! A unanimous decree from this illustrious assembly will open the eyes of the simple, show the unwary their danger, determine the wavering, and strengthen the weak-hearted.”  {GC88 148.1}
[GC88 148.2]         With such weapons the advocates of truth in every age have been attacked. The same arguments are still urged against all who dare to present, in opposition to established errors, the plain and direct teachings of God's Word. “Who are these preachers of new doctrines?” exclaim those who desire a popular religion. “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 is our church! How many great and learned men are among us! 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.  {GC88 148.2}
[GC88 148.3]         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 to others the light which God had permitted to shine upon him; yet he did not receive all the light which was to be given to the world. From that time to this, new light has   149  been continually shining upon the Scriptures, and new truths have been constantly unfolding.  {GC88 148.3}
[GC88 149.1]         The legate's address made a deep impression upon the Diet. 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 a general disposition not only to condemn him and the doctrines which he taught, but if possible to uproot the heresy. Rome had enjoyed the most favorable opportunity to defend her cause. All that she could say in her own vindication had been said. But the apparent victory was the signal of defeat. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. Never from that day would Rome stand as secure as she had stood.  {GC88 149.1}
[GC88 149.2]         While most of the members of the Diet would not have hesitated to yield up Luther to the vengeance of Rome, 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 corruption and greed of the hierarchy. The legate had presented the papal rule in the most favorable light. 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 princely assembly, and specified with terrible exactness the deceptions and abominations of popery, and their dire results. In closing he said:—  {GC88 149.2}
[GC88 149.3]         “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 teach the truth, utter nothing but falsehoods, and are not only tolerated but rewarded; because the greater their lies, the greater are their gains. This is the foul source from which so many corrupt streams flow out on every side. Profligacy and avarice go hand in hand.” “Alas! it is the scandal caused by the clergy that   150  plunges so many poor souls into everlasting perdition. A thorough reform must be effected.”  {GC88 149.3}
[GC88 150.1]         A more able and forcible denunciation of the papal abuses could not have been presented by Luther himself; and the fact that the speaker was a determined enemy of the reformer, gave greater influence to his words.  {GC88 150.1}
[GC88 150.2]         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 truth. 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 the voice of One greater than Luther had been heard in that assembly.  {GC88 150.2}
[GC88 150.3]         A committee was at once appointed by the Diet to prepare an enumeration of the papal oppressions that weighed so heavily on the German people. This list, containing a hundred and one specifications, was presented to the emperor, with a request that he would take immediate measures for the correction of these abuses. “What a loss of Christian souls,” said the petitioners, “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.”  {GC88 150.3}
[GC88 150.4]         The council now demanded the reformer's appearance before them. Notwithstanding the entreaties, protests, and threats of Aleander, the emperor at last consented, and Luther was summoned to appear before the Diet. With the summons was issued a safe-conduct, insuring his return to a place of security. These were borne to Wittenberg by a herald, who was commissioned to conduct him to Worms.  {GC88 150.4}
[GC88 150.5]         The friends of Luther were terrified and distressed.   151  Knowing the prejudice and enmity against him, they feared that even his safe-conduct would not be respected, and they entreated him not to imperil his life. He replied: “The papists have little desire to see me at Worms, but they long for my condemnation and death. It matters not. Pray not for me, but for the Word of God. . . . Christ will give me his Spirit to overcome these ministers of Satan. I despise them while I live; I will triumph over them by my death. They are busy at Worms about compelling 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.”  {GC88 150.5}
[GC88 151.1]         Luther was not to make his perilous journey alone. Besides the imperial messenger, three of his firmest friends determined to accompany him. Melancthon earnestly desired to join them. His heart was knit to Luther's, and he yearned to follow him, if need be, to prison or to death. But his entreaties were denied. Should Luther perish, the hopes of the Reformation must center upon his youthful co-laborer. Said the reformer as he parted from Melancthon, “If I do not return, and my enemies put me to death, continue to teach; stand fast in the truth. Labor in my stead; . . . if thy life be spared, my death will matter little.” Students and citizens who had gathered to witness Luther's departure were deeply moved. A multitude whose hearts had been touched by the gospel, bade him farewell with weeping. Thus the reformer and his companions set out from Wittenberg.  {GC88 151.1}
[GC88 151.2]         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, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who had suffered martyrdom. The next day they learned that Luther's writings had been condemned at Worms. Imperial messengers were proclaiming the emperor's decree, and calling upon   152  the people to bring the proscribed works to the magistrates. The herald, fearing for Luther's safety at the council, and thinking that already his resolution might be shaken, asked if he still wished to go forward. He answered, “I will go on, though I should be put under interdict in every town.”  {GC88 151.2}
[GC88 152.1]         At Erfurt, Luther was received with honor. Surrounded by admiring crowds, he passed through the streets that he had often traversed with his beggar's wallet. He visited his convent cell, and thought upon the struggles through which the light now flooding Germany had been shed upon his soul. He was urged to preach. This he had been forbidden to do, but the herald granted him permission, and the friar who had once been made the drudge of the convent, now entered the pulpit.  {GC88 152.1}
[GC88 152.2]         To a crowded assembly he spoke from the words of Christ, “Peace be unto you.” “Philosophers, doctors, and writers,” he said, “have endeavored to teach men the way to obtain everlasting life, and they have not succeeded. I will now tell it to you.” “God has raised one Man from the dead, the Lord Jesus Christ, that he might destroy death, expiate sin, and shut the gates of hell. This is the work of salvation. Christ has vanquished! This is the joyful news! And we are saved by his work, and not by our own. . . . Our Lord Jesus Christ said, ‘Peace be unto you! behold my hands’—that is to say, Behold, O man! it is I, I alone, who have taken away thy sins, and ransomed thee; and now thou hast peace, saith the Lord.”  {GC88 152.2}
[GC88 152.3]         He continued, showing that true faith will be manifested by a holy life. “Since God has saved us, let us so order our works that he may take pleasure in them. Art thou rich? —let thy riches be the supply of other men's poverty. Art thou poor?—let thy service minister to the rich. If thy labor is for thyself alone, the service thou offerest to God is a mere pretense.”  {GC88 152.3}
[GC88 152.4]         The people listened as if spell-bound. The bread of life was broken to those starving souls. Christ was lifted up   153  before them as above popes, legates, emperors, and kings. Luther made no reference to his own perilous position. He did not seek to make himself the object of thought or sympathy. In the contemplation of Christ, he had lost sight of self. He hid behind the Man of Calvary, seeking only to present Jesus as the sinner's Redeemer.  {GC88 152.4}
[GC88 153.1]         As the reformer proceeded on his journey, he was everywhere regarded with great interest. An eager multitude thronged about him; and friendly voices warned him of the purpose of the Romanists. “You will be burned alive,” said they, “and your body reduced to ashes, as was that of John Huss.” Luther answered, “Though they should kindle a fire all the way from Worms to Wittenberg, whose flames should 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 this behemoth, and break his teeth, confessing the Lord Jesus Christ.”  {GC88 153.1}
[GC88 153.2]         The news of his approach to Worms created great commotion. His friends trembled for his safety; his enemies feared for the success of their cause. Strenuous efforts were made to dissuade him from entering the city. At the instigation of the papists he was urged to repair to the castle of a friendly knight, where, it was declared, all difficulties could be amicably adjusted. Friends endeavored to excite his fears by describing the dangers that threatened him. All their efforts failed. Luther, still unshaken, declared, “Though there should be as many devils at Worms as there are tiles on its roofs, I would enter.”  {GC88 153.2}
[GC88 153.3]         Upon his arrival at Worms, a vast crowd flocked to the gates to welcome him. So great a concourse had not assembled to greet the emperor himself. The excitement was intense, and from the midst of the throng a shrill and plaintive voice chanted a funeral dirge, as a warning to Luther of the fate that awaited him. “God will be my defense,” said he, as he alighted from his carriage.  {GC88 153.3}
[GC88 153.4]         The papists had not believed that Luther would really   154  venture to appear at Worms, and his arrival filled them with consternation. The emperor immediately summoned his councillors to consider what course should be pursued. One of the bishops, a rigid papist, declared: “We have long consulted on this matter. Let your majesty rid yourself of this man at once. Did not Sigismund bring John Huss to the stake? We are under no obligation either to give or to observe the safe-conduct of a heretic.” “Not so,” said the emperor; “we must keep our promise.” It was therefore decided that the reformer should be heard.  {GC88 153.4}
[GC88 154.1]         All the city were eager to see this remarkable man, and a throng of visitors soon filled his lodgings. Luther had scarcely recovered from his recent illness; he was wearied from the journey, which had occupied two full weeks; he must prepare to meet the momentous events of the morrow, and he needed quiet and repose. But so great was the desire to see him, that he had enjoyed only a few hours’ rest, when noblemen, knights, priests, and citizens gathered eagerly about him. Among these were many of the nobles who had so boldly demanded of the emperor a reform of ecclesiastical abuses, and who, says Luther, “had all been freed by my gospel.” Enemies, as well as friends, came to look upon the dauntless monk, but he received them with unshaken calmness, replying to all with dignity and wisdom. His bearing was firm and courageous. His pale, thin face, marked with the traces of toil and illness, wore a kindly and even joyous expression. The solemnity and deep earnestness of his words gave him a power that even his enemies could not wholly withstand. Both friends and foes were filled with wonder. Some were convinced that a divine influence attended him; others declared, as had the Pharisees concerning Christ, “He hath a devil.”  {GC88 154.1}
[GC88 154.2]         On the following day, Luther was summoned to attend the Diet. An imperial officer was appointed to conduct him to the hall of audience; yet it was with difficulty that he reached the place. Every avenue was crowded with spectators,   155  eager to look upon the monk who had dared resist the authority of the pope.  {GC88 154.2}
[GC88 155.1]         As he was about to enter the presence of his judges, an old general, the hero of many battles, said to him kindly, “Poor monk! poor monk! thou hast a march and a struggle to go through, such as neither I nor many other captains have ever known 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.”  {GC88 155.1}
[GC88 155.2]         At length Luther stood before the council. The emperor occupied the throne. He was surrounded by the most illustrious personages in the empire. Never had any man appeared in the presence of a more imposing assembly than that before which Martin Luther was to answer for his faith. “This appearance was of itself a signal victory over the papacy. The pope had condemned the man, and he was now standing before a tribunal which, by this very act, set itself above the pope. The pope had laid him under an interdict, and cut him off from all human society, and yet he was summoned in respectful language, and received before the most august assembly in the world. The pope had condemned him to perpetual silence, and he was now about to speak before thousands of attentive hearers drawn together from the furthest parts of Christendom. An immense revolution had thus been effected by Luther's instrumentality. Rome was already descending from her throne, and it was the voice of a monk that caused this humiliation.”  {GC88 155.2}
[GC88 155.3]         In the presence of that powerful and titled assembly, the lowly-born reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered, “Fear not them which kill the body, but are not able to kill the soul.” Another said, “When ye shall be brought before governors and kings for My sake, it shall be given you, by the Spirit of your Father, what ye shall say.” Thus the words of Christ were brought by the world's great men to strengthen his servant in the hour of trial.  {GC88 155.3}
[GC88 156.1]      156       Luther was conducted to a position directly in front of the emperor's throne. A deep silence fell upon the crowded assembly. Then an imperial officer arose, and, pointing to a collection of Luther's writings, demanded that the reformer answer two questions,—whether he acknowledged them as his, and whether he proposed to retract the opinions which he had therein advanced. The titles of the books having been read, Luther replied that as to the first question, he acknowledged the books to be his. “As to the second,” he said, “seeing it is a question which concerns faith, the salvation of souls, and the Word of God, which is the greatest and most precious treasure either in Heaven or earth, it would be rash and perilous for me to reply without reflection. I might affirm less than the circumstances demand, or more than truth requires; in either case I should fall under the sentence of Christ: ‘Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.’ ［Matthew 10:33］ For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the Word of God.”  {GC88 156.1}
[GC88 156.2]         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, that surprised and disappointed his adversaries, and rebuked their insolence and pride.  {GC88 156.2}
[GC88 156.3]         The next day he was to appear to render his final answer. For a time his heart sunk within him as he contemplated the forces that were combined against the truth. His faith faltered; fearfulness and trembling came upon him, and horror overwhelmed him. Dangers multiplied before him, his enemies seemed about to triumph, and the powers of darkness to prevail. Clouds gathered about him, and seemed to separate him from God. He longed for the assurance   157  that the Lord of hosts would be with him. 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 understand.  {GC88 156.3}
[GC88 157.1]         “O God,” he pleaded, “Almighty God everlasting! How dreadful is the world! Behold how it opens its mouth to swallow me up, and how small is my faith in thee! . . . If I am to depend upon any strength of this world—all is over. . . . The knell is struck. . . . Sentence is gone forth. . . . O thou my God! help me against all the wisdom of this world. Do this, I beseech thee . . . by thine own mighty power. . . . The work is not mine, but thine. I have no business here. . . . I have nothing to contend for with the great men of the world. . . . But the cause is thine, . . . and it is righteous and everlasting. . . . O faithful and unchangeable God! I lean not upon man. . . . Whatever is from man is tottering, whatever proceeds from him must fall. . . . Thou hast chosen me for this work. . . . Therefore, O God, accomplish thine own will; forsake me not, for the sake of thy well-beloved Son, Jesus Christ, my defense, my buckler, and my stronghold.”  {GC88 157.1}
[GC88 157.2]         An all-wise Providence had permitted Luther to realize his peril, that he might not trust to his own strength, and rush presumptuously into danger. Yet it was not the fear of personal suffering, a dread of torture or death, which seemed immediately impending, that overwhelmed him with its terror. He had come to the crisis, and he felt his insufficiency to meet it. Through his weakness the cause of truth might suffer loss. Not for his own safety, but for the triumph of the gospel, did he wrestle with God. Like Israel's, in that night struggle beside the lonely stream, was the anguish and conflict of his soul. Like Israel, he prevailed with God. In his utter helplessness his faith fastened upon Christ, the mighty deliverer. He was strengthened with the assurance that he would not appear alone before the council. Peace   158  returned to his soul, and he rejoiced that he was permitted to uplift the Word of God before the rulers of the nation.  {GC88 157.2}
[GC88 158.1]         With his mind stayed upon God, Luther prepared for the struggle before him. He thought upon the plan of his answer, examined passages in his own writings, and drew from the Holy Scriptures suitable proofs to sustain his positions. Then, laying his left hand on the sacred volume, which was open before him, he lifted his right hand to heaven, and 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.”  {GC88 158.1}
[GC88 158.2]         When he was again ushered into the presence of the Diet, his countenance bore no trace of fear or embarrassment. Calm and peaceful, yet grandly brave and noble, he stood as God's witness among the great ones of the earth. The imperial officer now demanded his decision as to whether he desired to retract his doctrines. 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.  {GC88 158.2}
[GC88 158.3]         “Most serene emperor, illustrious princes, most clement lords,” said Luther, “I this day appear before you in all humility, according to your command; and I implore your majesty, and your august highnesses, by the mercies of God, to listen with favor to the defense of a cause which I am well assured is just and right. If in my reply I do not use the just ceremonial of a court, pardon me, for I am not familiar with its usages. I am but a poor monk, a child of the cell, and I have labored only for the glory of God.”  {GC88 158.3}
[GC88 158.4]         Then, proceeding to the question, he stated that his published works were not all of the same character. In some he had treated of faith and good works, and even his enemies declared them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. The second class consisted of writings exposing the corruptions and abuses of the papacy. To revoke these   159  works would strengthen the tyranny of Rome, and open a wider door to many and great impieties. In the third class of his books he had attacked individuals who had defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. He did not claim to be free from fault; but even these books he could not revoke, for such a course would embolden the enemies of truth, and they would then take occasion to crush God's people with still greater cruelty.  {GC88 158.4}
[GC88 159.1]         “But as I am a mere man, and not God,” he continued, “I will defend myself as did Christ, who said, If I have spoken evil, bear witness of the evil.’ 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 and apostles 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. What I have just said, will show that I have 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 trouble and dissension. This is the character, the destiny, of God's Word. Said Christ, ‘I came not to send peace, but a sword.’ ［Matthew 10:34.］ God is wonderful and terrible 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 desolation. . . . 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.’” ［Job 9:5.］  {GC88 159.1}
[GC88 159.2]         Luther had spoken in German; he was now requested to   160  repeat the same words in Latin. Though exhausted by the previous effort, he complied, and again delivered his speech, with the same clearness and energy as at the first. God's 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 clearly the points presented.  {GC88 159.2}
[GC88 160.1]         Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther's words. As he ceased speaking, the spokesman of the Diet said angrily, “You have not answered the question. A clear and express reply is demanded. Will you or will you not retract?”  {GC88 160.1}
[GC88 160.2]         The reformer answered: “Since your most serene majesty and the princes require 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 noonday that they have often fallen into error, and even into glaring inconsistency with themselves. 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. Here I take my stand; I cannot do otherwise. God be my help! Amen.”  {GC88 160.2}
[GC88 160.3]         Thus stood this righteous man, upon the sure foundation of the Word of God. The light of Heaven 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.  {GC88 160.3}
[GC88 160.4]         The whole assembly were for a time speechless with amazement. At his first answer, Luther had spoken in a low tone, with a respectful, almost submissive bearing. The   161  Romanists had interpreted this as evidence that his courage was beginning to fail. They regarded the request for delay as merely the prelude to his recantation. Charles himself, noting, half contemptuously, the monk's worn frame, his plain attire, and the simplicity of his address, had declared, “This man will never make a heretic of me.” The courage and firmness which he now displayed, as well as the power and clearness of his reasoning, filled all parties with surprise. The emperor, moved to admiration, exclaimed, “The monk speaks with intrepid heart and unshaken courage.” Many of the German princes looked with pride and joy upon this representative of their nation.  {GC88 160.4}
[GC88 161.1]         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, but by a resort to threats, Rome's unfailing argument. Said the spokesman of the Diet, “If you do not retract, the emperor and the States of the empire will proceed to consider how to deal with an obstinate heretic.”  {GC88 161.1}
[GC88 161.2]         Luther's friends, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said calmly, “May God be my helper! for I can retract nothing.”  {GC88 161.2}
[GC88 161.3]         He was directed to withdraw from the Diet, while the princes consulted together. It was felt that a great crisis had come. Luther's persistent refusal to submit, might affect the history of the church for ages. It was decided to give him one more opportunity to retract. For the last time he was brought into the assembly. Again the question was put, whether he would renounce his doctrines. “I have no other answer to give,” he said, “than I have already given.” It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.  {GC88 161.3}
[GC88 161.4]         The papist leaders were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble monk; they longed to make him feel   162  their wrath by torturing his life away. But Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, passion, and misrepresentation. He had 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. Christ had spoken through Luther's testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of God had been present in that council, impressing the hearts of the chiefs of the empire. Several of the princes boldly acknowledged the justice of Luther's cause. Many were convinced of the truth; but with some the impressions received were not lasting. 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 became fearless supporters of the Reformation.  {GC88 161.4}
[GC88 162.1]         The elector Frederick had looked forward anxiously to Luther's appearance before the Diet, and with deep emotion he listened to his speech. With joy and pride he witnessed the doctor's courage, firmness, and self-possession, and determined to stand more firmly in his defense. He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been 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.  {GC88 162.1}
[GC88 162.2]         As the legate 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.  {GC88 162.2}
[GC88 162.3]         His words were not without effect. On the day following   163  Luther's answer, Charles 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. “A single monk, led astray by his own madness, erects himself against the faith of Christendom. I will sacrifice my kingdoms, my power, my friends, my treasure, my body and blood, my thoughts, and my life, to stay the further progress of this impiety. I am about to dismiss the Augustine Luther, forbidding him to cause the least disturbance among the people. I will then take measures against him and his adherents, as open heretics, by excommunication, interdict, and every means necessary to their destruction. I call on the members of the States to comport themselves like faithful Christians.” Nevertheless the emperor declared that Luther's safe-conduct must be respected, and that before proceedings against him could be instituted, he must be allowed to reach his home in safety.  {GC88 162.3}
[GC88 163.1]         Two conflicting opinions were now urged by the members of the Diet. The emissaries and representatives of the pope again demanded that the reformer's safe-conduct should be disregarded. “The Rhine,” they said, “should receive his ashes, as it received those of John Huss a century ago.” But princes of Germany, though themselves papists and avowed enemies to Luther, protested against such a breach of public faith, as a stain upon the honor of the nation. They pointed to the calamities which had followed the death of Huss, and declared that they dared not call down upon Germany, and upon the head of their youthful emperor, a repetition of these terrible evils.  {GC88 163.1}
[GC88 163.2]         Charles himself, in answer to the base proposal, said that though faith should be banished from all the earth, it ought to find refuge with princes. He was still further urged by the most bitter of Luther's popish enemies to deal with the   164  reformer as Sigismund had dealt with Huss—abandon him to the mercies of the church; but, recalling the scene when Huss in public assembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V. declared, “I would not like to blush like Sigismund.”  {GC88 163.2}
[GC88 164.1]         Yet Charles had deliberately rejected the truths presented by Luther. “I am firmly resolved to tread in the footsteps of my ancestors,” wrote the monarch. He had decided that he would not step out of the path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or to perform any duty that they had not performed.  {GC88 164.1}
[GC88 164.2]         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. 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 accountable also for the additional light which is now shining upon us from the Word of God.  {GC88 164.2}
[GC88 164.3]         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.” ［John 15:22.］ 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. As Pilate, centuries before, permitted pride and popularity to close his heart against the world's Redeemer; as the   165  trembling Felix bade the messenger of truth, “Go thy way for this time; when I have a convenient season, I will call for thee;” ［Acts 24:25.］ as the proud Agrippa confessed, “Almost thou persuadest me to be a Christian,” ［Acts 26:28.］ yet turned away from the Heaven-sent message,—so had Charles V., yielding to the dictates of worldly pride and policy, decided to reject the light of truth.  {GC88 164.3}
[GC88 165.1]         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. Hundreds of 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 these were written merely the significant words of the wise man, “Woe to thee, O land, when thy king is a child.” ［Ecclesiastes 10:16.］ 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.  {GC88 165.1}
[GC88 165.2]         Frederick of Saxony maintained a studied reserve, carefully concealing his real feelings toward the reformer, 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 with Luther. He was visited by princes, counts, barons, and other persons of distinction, both lay and ecclesiastical. “The doctor's little room,” wrote Spalatin, “could not contain all who presented themselves.” The people gazed upon him as if he were more than human. Even those who had no faith in his doctrines, could not but admire that lofty integrity which led him to brave death rather than violate his conscience.  {GC88 165.2}
[GC88 166.1]      166       Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils, he would soon be banished from the empire, and then would have no defense. To this appeal Luther answered: “It is impossible to preach the gospel of Christ without offense. Why, then, should the fear of danger separate me from the Lord and that divine Word which alone is truth? No; I would rather give up my body, my blood, and my life.”  {GC88 166.1}
[GC88 166.2]         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, that the emperor, the princes, and even the humblest Christian, should examine and judge my writings; but on one condition, that they take God's Word for their guide. Men have nothing to do but to render obedience to that. My conscience is in dependence upon that Word, and I am the bounden subject of its authority.”  {GC88 166.2}
[GC88 166.3]         To another appeal he said, “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!” He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. “In what concerns the Word of God and the faith,” he added, “every Christian is as good a judge as the pope, though supported by a million councils, can be for him.” Both friends and foes were at last convinced that further effort for reconciliation would be useless.  {GC88 166.3}
[GC88 166.4]         Had the reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era. The influence of this one man, who dared to think and act for himself in religious matters, was to affect the church and the world, not only in   167  his own time, but in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pass through a similar experience. The power and majesty of God stood forth above the counsel of men, above the mighty power of Satan.  {GC88 166.4}
[GC88 167.1]         Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, 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.”  {GC88 167.1}
[GC88 167.2]         After his departure, still desirous that his firmness should not be mistaken for rebellion, Luther wrote to the emperor. “God is my witness, who knoweth the thoughts,” he said, “that I am ready with all my heart to obey your majesty through good or evil report, in life or death, with no 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.”  {GC88 167.2}
[GC88 167.3]         On the journey from Worms, Luther's reception was even more flattering than during his progress thither. Princely ecclesiastics welcomed the excommunicated monk, and civil rulers honored the man whom the emperor had denounced. He was urged to preach, and, notwithstanding the imperial prohibition, he again entered the pulpit. “I have never pledged myself to chain up the Word of God,” he said, “nor will I.”  {GC88 167.3}
[GC88 167.4]         He had not been long absent from Worms, when the papists prevailed upon the emperor to issue an edict against him. In this decree Luther was denounced as “Satan himself   168  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 to be destroyed, and finally, all who should dare to act contrary to this decree were included in its condemnation. The Elector of Saxony, and the princes most friendly to Luther, had left Worms soon after his departure, and the emperor's decree received the sanction of the Diet. Now the Romanists were jubilant. They considered the fate of the Reformation sealed.  {GC88 167.4}
[GC88 168.1]         God had provided a way of escape for his servant in this hour of peril. A vigilant eye had followed Luther's movements, and 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. God gave wisdom to Frederick of Saxony to devise a plan for the reformer's preservation. With the co-operation of true friends, the elector's purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey, he was seized, separated from his attendants, and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. 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 satisfied himself that the reformer was safe, and with this knowledge he was content.  {GC88 168.1}
[GC88 168.2]         Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted as the light of the gospel seemed about   169  to be extinguished. But instead of this, the reformer was filling his lamp from the store-house of truth; and its light was to shine forth with brighter radiance.  {GC88 168.2}
[GC88 169.1]         In the friendly security of the Wartburg, Luther for a time rejoiced in his release from the heat and turmoil of battle. But he 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 those solitary days, the condition of the church rose up before him, and he cried in despair, “Alas! there is no one, in this latter day of His anger, to stand like a wall before the Lord, and save Israel!” Again, his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the contest. 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. His pen was never idle. 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. He also performed a most important service for his countrymen by translating the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel, and rebuke the sins and errors of the times.  {GC88 169.1}
[GC88 169.2]         But it was not merely to preserve Luther from the wrath of his enemies, nor even to afford him a season of quiet for these important labors, that God had withdrawn his servant from the stage of public life. There were results more precious than these to be secured. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports, and shut out from human praise. He was thus saved from the pride and self-confidence that are so often caused by success. By suffering and humiliation he was prepared again to walk safely upon the dizzy heights to which he had been so suddenly exalted.  {GC88 169.2}
[GC88 170.1]      170       As men rejoice in the freedom which the truth brings them, they are inclined to extol those whom God has employed to break the chains of error and superstition. Satan seeks to divert men's thoughts and affections from God, and to fix them upon human agencies; he leads them to honor the mere instrument, and to ignore the Hand that directs all the events of providence. Too often, religious leaders who are thus praised and reverenced lose sight of their dependence upon God, and are led to trust in themselves. As a result, they seek to control the minds and consciences of the people, who are disposed to look to them for guidance instead of looking to the Word of God. The work of reform is often retarded because of this spirit indulged by its supporters. From this danger, God would guard the cause of the Reformation. He desired that work to receive, not the impress of man, but that of God. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.  {GC88 170.1}
[GC88 171.1]      Chapter IX - The Swiss Reformer       In the choice of instrumentalities for the reforming of the church, the same divine plan is seen as in that for the planting of the church. The heavenly Teacher passed by the great men of earth, the titled and wealthy, 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 their fellow-men, and to become co-laborers with the humble Man of Nazareth. To the unlearned, toiling fishermen of Galilee was the call addressed, “Follow me, and I will make you fishers of men.” ［Matthew 4:19.］ These disciples were humble and teachable. The less they had been influenced by the false teaching of their time, the more successfully could Christ instruct and train them for his service. So in the days of the Great Reformation. The leading reformers were men from humble life,—men who were most free of any of their time from pride of rank, and from the influence of bigotry and priestcraft. It is God's plan to employ humble instruments to accomplish great results. Then the glory will not be given to men, but to Him who works through them to will and to do of his own good pleasure.  {GC88 171.1}
[GC88 171.2]         A few weeks after the birth of Luther in a miner's cabin in Saxony, Ulric Zwingle was born in a herdsman's cottage among the Alps. Zwingle's surroundings in childhood, and his early training, were such as to prepare him for his future mission. Reared amid scenes of natural grandeur, beauty, and awful sublimity, his mind was early impressed with a sense of the greatness, the power, and the majesty of God.   172  The history of the brave deeds achieved upon his native mountains, kindled his youthful aspirations. And at the side of his pious grandmother he listened to the few precious Bible stories which she had gleaned from amid the legends and traditions of the church. With eager interest he heard of the grand deeds of patriarchs and prophets, of the shepherds who watched their flocks on the hills of Palestine where angels talked with them, of the Babe of Bethlehem and the Man of Calvary.  {GC88 171.2}
[GC88 172.1]         Like John Luther, Zwingle's father desired an education for his son, and the boy was early sent from his native valley. His mind rapidly developed, and it soon became a question where to find teachers competent to instruct him. At the age of thirteen he went to Bern, which then possessed the most distinguished school in Switzerland. Here, however, a danger arose which threatened to blight the promise of his life. Determined efforts were put forth by the friars to allure him into a monastery. The Dominican and Franciscan monks were in rivalry for popular favor. This they endeavored to secure by the showy adornments of their churches, the pomp of their ceremonials, and the attractions of famous relics and miracle-working images. The Dominicans of Bern saw that if they could win this talented young scholar, they would secure both gain and honor. His extreme youth, his natural ability as a speaker and a writer, and his genius for music and poetry, would be more effective than all their pomp and display, in attracting the people to their services and increasing the revenues of their order. By deceit and flattery they endeavored to induce Zwingle to enter their convent. Luther while a student at school had buried himself in a convent cell, and he would have been lost to the world had not God's providence released him. Zwingle was not permitted to encounter the same peril. Providentially his father received information of the designs of the friars. He had no intention of allowing his son to follow the idle and worthless life of the monks. He saw   173  that his future usefulness was at stake, and directed him to return home without delay.  {GC88 172.1}
[GC88 173.1]         The command was obeyed; but the youth could not be long content in his native valley, and he soon resumed his studies, repairing, after a time, to Basel. It was here that Zwingle first heard the gospel of God's free grace. Wittembach, a teacher of the ancient languages, had, while studying Greek and Hebrew, been led to the Holy Scriptures, and thus rays of divine light were shed into the minds of the students under his instruction. He declared that there was a truth more ancient, and of infinitely greater worth, than the theories taught by schoolmen and philosophers. This ancient truth was that the death of Christ is the sinner's only ransom. To Zwingle these words were as the first ray of light that precedes the dawn.  {GC88 173.1}
[GC88 173.2]         Zwingle was soon called from Basel, to enter upon his life-work. His first field of labor was in an Alpine parish, not far distant from his native valley. Having received ordination as a priest, “he devoted himself with his whole soul to the search after divine truth; for he was well aware,” says a fellow-reformer, “how much he must know to whom the flock of Christ is intrusted.” The more he searched the Scriptures, the clearer appeared the contrast between their truths and the heresies of Rome. He submitted himself to the Bible as the word of God, the only sufficient, infallible rule. He saw that it must be its own interpreter. He dared not attempt to explain Scripture to sustain a preconceived theory or doctrine, but held it his duty to learn what is its direct and obvious teaching. He sought to avail himself of every help to obtain a full and correct understanding of its meaning, and he invoked the aid of the Holy Spirit, which would, he declared, reveal it to all who sought it in sincerity and with prayer.  {GC88 173.2}
[GC88 173.3]         “The Scriptures,” said Zwingle, “come from God, not from man. Even that God who enlightens will give thee to understand that the speech comes from God. The Word of   174  God . . . cannot fail. It is bright, it teaches itself, discloses itself, it illumines the soul with all salvation and grace, comforts it in God, humbles it, so that it loses and even forfeits itself, and embraces God.” The truth of these words Zwingle himself had proved. Speaking of his experience at this time, he afterward wrote: “When I began to give myself wholly up to the Holy Scriptures, philosophy and theology (scholastic) would always keep suggesting quarrels to me. At last I came to this, that I thought, ‘Thou must let all that lie, and learn the meaning of God purely out of his own simple Word.’ Then I began to ask God for his light, and the Scriptures began to be much easier to me.”  {GC88 173.3}
[GC88 174.1]         The doctrine preached by Zwingle was not received from Luther. It was the doctrine of Christ. “If Luther preaches Christ,” said the Swiss reformer, “he does what I do. He has led to Christ many more souls than I;—be it so. Yet will I bear no other name than that of Christ, whose soldier I am, and who alone is my head. Never has a single line been addressed by me to Luther, or by Luther to me. And why?—That it might be manifest to all how uniform is the testimony of the Spirit of God, since we, who have had no communication with each other, agree so closely in the doctrine of Jesus Christ.”  {GC88 174.1}
[GC88 174.2]         In 1516 Zwingle was invited to become a preacher in the convent at Einsiedeln. Here he was to have a closer view of the corruptions of Rome, and was to exert an influence as a reformer that would be felt far beyond his native Alps. Among the chief attractions of Einsiedeln was an image of the virgin which was said to have the power of working miracles. Above the gateway of the convent was the inscription, “Here may be obtained complete remission of sins.” Pilgrims at all seasons resorted to the shrine of the virgin, but at the great yearly festival of its consecration, multitudes came from all parts of Switzerland, and even from France and Germany. Zwingle, greatly afflicted at   175  the sight, seized the opportunity to proclaim liberty through the gospel to these bond-slaves of superstition.  {GC88 174.2}
[GC88 175.1]         “Think not,” he said, “that God is in this temple more than in any other part of creation. Wherever he has fixed your dwelling he encompasses you, and hears you. . . . What power can there be in unprofitable works, weary pilgrimages, offerings, prayers to the virgin and the saints, to secure you the favor of God? What signify the multiplying of words in prayer? What efficacy in the cowl or shaven crown, or priestly garments falling, and adorned with gold? God looks upon the heart—and our heart is far off from God.” “Christ,” he said, “who offered himself on the cross once for all, is the sacrifice and victim that satisfies for all eternity, for the sins of all believers.”  {GC88 175.1}
[GC88 175.2]         To many listeners these teachings were unwelcome. It was a bitter disappointment to them to be told that their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to Heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart.  {GC88 175.2}
[GC88 175.3]         But another class received with gladness the tidings of redemption through Christ. The observances enjoined by Rome had failed to bring peace of soul, and in faith they accepted the Saviour's blood as their propitiation. These returned to their homes to reveal to others the precious light which they had received. The truth was thus carried from hamlet to hamlet, from town to town, and the number of pilgrims to the virgin's shrine greatly lessened. There was a falling off in the offerings, and consequently in the salary of Zwingle, which was drawn from them. But this caused him only joy as he saw that the power of fanaticism and superstition was being broken.  {GC88 175.3}
[GC88 175.4]         The authorities of the church were not blind to the work   176  which Zwingle was accomplishing; but for the present they forbore to interfere. Hoping yet to secure him to their cause, they endeavored to win him by flatteries; and meanwhile the truth was gaining a hold upon the hearts of the people.  {GC88 175.4}
[GC88 176.1]         Zwingle's labors at Einsiedeln had prepared him for a wider field, and this he was soon to enter. After three years here, he was called to the office of preacher in the cathedral at Zurich. This was then the most important town of the Swiss confederacy, and the influence exerted here would be widely felt. The ecclesiastics by whose invitation he came to Zurich were, however, desirous of preventing any innovations, and they accordingly proceeded to instruct him as to his duties.  {GC88 176.1}